CHRIST AND ADORNMENTS:
A Prize Essay, in Answer to the Inquiry,
WHAT IS THE MIND OF CHRIST WITH RESPECT TO
CHRISTIANS ADORNING THEMSELVES
WITH JEWELRY AND GAY
AND COSTLY ATTIRE?
BY REV. S. H. PLATT.
CINCINNATI: -
WESTERN TRACT AND BOOK SOCIETY,
NO. 28 WEST FOURTH STREET.
1 867.  
CIIRIST AND ADORNMENTS.
MORE than twelve hundred years ago a
man of commanding presence, majestic aspect,
and open countenance, "that painted every
sensation of the soul," might have been seen
fleeing for life, with a single attendant, from
the rock-bound city of Mecca, in Arabia.
Over nine weary miles had they rushed in
despairing haste, when the approach of the
foe warned them that flight was vain. At
that critical juncture a friendly cave offered
them its shelter, and they hastily concealed
themselves within it. A bird immediately
alighted upon a shrub at the opening, from
which it was frightened by the arrival of the
blood-thirsty pursuers. Seeing the bird fly,
they inferred that if the fugitives had recently
entered, it would have been driven away before, and not wishing to waste time in unnecessary search, they passed on and left
(a) 
4       CHRIST AND ADORNMENTS.
Mohammed in security. Thus, the flight of
that bird changed the destiny of the world. It
preserved the life of the false Prophet, and
with him the reign of the superstition which
he established, and which, after twelve centuries of effort, has nearly as wide an ascendency
over the human race as Christianity itself.
This is one of the numerous instances recorded showing the most intimate and important relations between things totally dissimilar
and apparently disconnected.
They reveal the fact that a complete isolation, such as would exclude us from the
reciprocal influence of surrounding circumstances, is impossible. They also suggest the
difficulty of forming any probable estimate of
the results of any event, however trivial in its
nature.
It is stated that a Welsh clergyinan once
asked a little girl for the text of his last sermon.  The child's onlv reply was tears.  He
soon ascertained that she had no Bible in
which to find the text.  Upon further inquiry,
he learned that the families around were in
like destitution. This led him to apply to the
committee of the Tract Society in London, for
the adoption of some means to provide Bibles. 
CHRIST AND ADORNMENTS.
The result was the formation of the British
and Foreign Bible Society, and through that,
of all the Qther Bible Societies in the world.
Few would prophesy that the tears of a
little girl would prove the prolific fountain of
the Word of Life to the millions who have
been supplied by the agency of Bible Societies;
and fewer still would ever predict that the
flight of a bird, so insignificant as a cause,
would, in its results, rear a mighty monumnent
of licentious superstition and cruel oppression
over the pathway of the ages, shrouding the
hearts of myriads in its shadow.  Yet such
are the strange, though not infrequent developments of history.
Around the pathway of every one, a variety
of unexpected circumstances start up and
weave themselves, whether we will or not,
into the running web of our existence, and
impart to it more or less of their own character. How often does the youth start upon the
journey of life with his course mapped out
before him, and with a strong determination
never to swerve from his preconcerted plans.
But some day he forms a new acquaintance,
hears of some hitherto unknown object of
desire, or is surrounded by some combination
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6        CHRIST AND ADORNMENTS.
of uniilooked for circumstances, and the whole
current of his life is changed.
Amid such liabilities we all live; and were
our life so pure that we could turn all effects,
both great and small, by a divine alchemy,
into the pure water of life, then were it well.
But our nature is depraved; so depraved that
it needs not the furnace heat to ignite its com bustible material, or awaken its explosive
power. A single spark will do as well.
No wonder then, that, surrounded as we are
by all existing agencies of evil, the law of interinfluence that we have stated becomnes a means
of increasing our corruption, and spreading
the ruin of our sins. But while it is thus
rendered an instrument of evil, it has also become, in the hands of Divine mercy, an Evangelist of good, for the design of the religion of
Christ is to purify man's character in the use of
the same law.... "Even as Christ also
loved the church, and gave himself for it, that
he might sanctify and cleanse it with the
washing of water by the word, that he might
present it to himself a glorious church, not
having spot, or wrinkle, or any such thing;
but that it should be holy and without blemish," Eph. v: 26, 27. Here, purification of the 
CHRIST AND ADORNMENTS.
character is expressly stated as the object of
the atonement; and as this result can be realized only in the use of means, and as all means
are subject to the same law, it follows that the
law itself is subservient to that end.
Youth, by the impulsiveness of their nature,
are peculiarly exposed to the warping power
of surrounding influences, so that "trifles light
as air" often become the ponderous weights
which, when cast upon their life-scales, decide
their future destiny. Surely a fact embracing
such wide and commanding interests and farreaching consequences, can not be lightly regarded by him whose precepts and example
taught his disciples to "despise not the day
of small things," for "behold how great a fire a
little matter kindleth.,' The proposition may
now be distinctly stated, that whatever is embraced by the great law of inter-influence is
matter of interest to our Savior. And as the
wearing of gold and costly attire is included,
we may now ask, "What is the mind of Christ
with respect to Christians adorning their
persons with jewelry, and gay and costly
attire; and what is the effect of such adorning
upon the individual, the church, and the
world?"
7 
8       CHRIST AND ADORNMENTS.
The terms "gay and costly" are relative,
and take their significance from the connection
in which they stand, and the circumstances in
which they are applied. There is a sense of
propriety in the unperverted mind, which will
at once strike the happy medium in any supposed practical case, without resort to an
unchangeable and unnecessarily arbitrary and
unjust standard. Let it be distinctly understood then, at the outset, that whatever may
be said in the following pages, is directed to
the violations of the rule of Christian propriety,
(which rule itself recognizes the proper distinctions of rank and position,) and not to infringements of some fancied law of equal restrictions, bringing all to a common level of uniformity.
The use of "jewelry and gay and costly
attire," may be attributed to three causes.
1st. A natural taste for them.  2nd. A desire
to gratify others. 3rd. The supposed necessity of compliance with the imperious dictates
of Fashion.
In the first case, in so far as the natural
emotion itself is concerned, there may be
nothing voluntary, and nothing wrong; but
when the taste is to be gratified, we at once 
CHRIST AND ADORNMENTS.
enter the field of related voluntary action, and
consequent responsibility.  The rectitude of
the proposed gratification, can not now be
determined by the mere fact of a desire for it,
or a pleasurable emotion in it. By the great
law of inter-influence, the intellect can not be
exercised  without  producing  its influence
upon the sensibilities and the will.  Neither
can either of these, without affecting both the
others. So that any exercise or development
of any faculty of the mind, must produce a
corresponding modification of every other
faculty. And so interwoven are the mental
and moral in man's nature, that whatever
affects any part of one, is sure to influence not
only its associated parts7 but the whole of the.
other. Now with respect to the subject
before us, its lawfulness can be determined
only by a careful scrutiny of its bearings
upon the mental and moral nature. In itself,
it is an admiration of jewelry and costly
attire, and a desire to enjoy them. Desire
always impels toward its object, and if there
be no opposing principle, self-love unites in
the effort.  For the sake of the illustration,
we will suppose a colloquy representing the
action which each of the mental powers and
9 
10       CIIRIST AND ADORNMENTS.
moral virtues (which are directly interested)
may have in the proposed gratification.
Taste. Those adornments are beautiful!
.Desire. I must have them.
Self Love.  O! they will make me so happy I
Acquisitiveness. But they are very expen
sive.
Desire.  No matter; I must have themmoney may as well go in that way as in any
other.
Benevolence. The same amount charitably
bestowed would do great good.
Pride. Every body else has them, and I
am as good as any one.
Sympathy. Widow Needful's suffering babes
might be relieved by that amount.
Love.  "To him that knoweth to do good,
and doeth it not, to him it is sin."
Self Esteem. This is doing good. It is
making one's self respectable.
Humility. I would not "do evil that good
mnay come."
Approbativeness.  Becomning respectable is
not doing evil.  How can I enjoy Mrs. Vanity's society unless I dress as she does?
Cautiousness. I fear the influence upon
others will prove injurious. 
CHRIST AND ADORNMENTS.
Selfishness. Let others take care of themselves. Who's going to be a saint when all
the world are sinners?
Love.  I would "do nothing whereby my
brother should offend."
-)estructiveness.  I do n't care; I'11 let Mrs.
Flauntout know that I can appear as well as
she can!
Veneration. It would seriously interfere
with my devotions.
Desire.  Give my wishes now-take your
devotions afterward.
Reason. It is too degrading to my nature
to be tied down to such miserable trash! 1
scorn it! 
Self Love. Ah, I see. I should lose more
than I would gain by it. No, it must not be.
Selfish Desire. It shall be, let the consequences be as they may.
Conscientiousness. Time misspent, money
wasted, influence made destructive, devotion
repressed, selfishness stimulated, reason degraded. No, no, it must not be!
Perverse Will.  It shall be!!
The experience of every one who has
indulged in this practice may not have been
in every respect as here supposed; but we sub.
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12       CHRIST AND ADORNMENTS.
mit that in every case originating in the cause
just named, there are still enough points of
resemblance fully to substantiate our conclusion, viz: that it perverts the mental, and
does violence to the moral nature, and is
intrinsically and unchangeably wrong. It is
self love degenerated into selfishness. In a great
majority of instances, however, the indulgence
is not merely for its own sake, but is auxiliary
to some other purpose.  But whatever that
purpose,-whether it be the pleasure it would
afford others, or a cringing obedience to
Fashion, the essential character of the action
is not changed thereby. It still bears the
reprobation of Benevolence, Sympathy, Love,
Humility, Conscientiousness, Yeneration, Reason, Self Love, etc.,-each of which occupies a
higher department of our nature than do the
mental principles from which this purpose
springs, and which must be degraded by it.
We have no right to disturb the balance of
our own natures, in order to please the
whims, or to respond to the caprices of our
fellow men. And when it is done, it is but
an exhibition of an inordinate approbativeness, which is itself sin when allowed to push 
CHRIST AND A)DORNMENTS.
us to such extremes, and becomes Pride when
united with a love for the indulgence itself.
The third cause assigned is, "The imperious dictates of Fashion. But what is this
Fashion of which we see and hear so much,
and whose potent spell seems to rest in hopeless tyranny upon the race, and yet of which
we know so little? It seems to be a general
court of appeals in all matters of dress and
appearance, whose authority is readily admitted, whose changeful freaks are heartily
ridiculed, save by the devoted few who worship most constantly at her shrine, and whose
sinful rule is deeply deplored by the good,
and vainly reasoned against by the philosophic. But whencee comes she, and who
gave her the right to rule? It matters not;
the right is questioned and denied! There is
not a physiological law of our being, not a
law of beauty, and scarcely one of modesty,
that has not been violated with impunity, and
there is scarcely an imaginable shape of deformity which has not been honored by her
smiles and patronage. Well, then, may all the
nobler feelings of our nature rise up in indignant reprobation of her claims, and especially
in this boasted land of liberty, where civil
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14       CHRIST AND ADORNMENTS.
freedom is the heritage of all, but where this
social tyranny binds upon us more ignominiolus chains than ever kingly despotism dared
to rivet. To be compelled to the humiliating
confession, that our free-born wives and
daughters are daily bowing in the most abject
and servile bondage, at the beck of a clique
of the most dishonoring specimens of silly
humanity that modern civilization has produced, amid the fetid moral atmosphere and
polluting associations of Paris, does make our
republican blood boil, and forces from us a
hearty rebuke of the fawning and cringing
degradations. Oh, American women, if you
will worship Fashion, at least let it be a thing
of your owsn creating!
Mortifying and disgraceful as it is to our
common humanity, and despicable as we feel
the slavery to be, we are nevertheless constrained to admit its potency through all
ranks of society. Still, there is reason enough
left amid the half demented few, and common
sense enough yet remaining amid the deluded
multitude, to allow one to retain caste (of
respectability at least), after daring to enfranchise himself from such ignominious
thralldom. The necessity of compliance is, 
CIIRIST AND ADORNMENTS.
after all, but a reprehensible moral cowardice,
which finds no justification at the bar of reason, and meets the most indignant rebuke at
the hands of insulted and outraged morality;
while religion must ever regard it with
implacable hostility and insufferable disdain.
We need now only to contrast the nature of this
indulgence, as here exhibited, with the CHARACTER
AND WORK OF CHRIST, to prepare us to form
a just estimate of his mind concerning it. Of
His character, the apostle has given us this
brief but expressive portraiture, Heb. vii:
26.  " For such a High Priest became  us
who is holy, harmnless, undefiled, and separate
fromn sinners."
And Peter aids our comprehension of its
singular loveliness, by declaring, "i He did
no sin, neither was guile found in his mouth."
I Peter ii:'22. Nor was this a sinlessness
which attracted the attention of his followers
only, but the prejudiced and priest-trained
multitude  exclaimed,  " He  hath done  all
things well." Mark vii: 37. And even the
devils rendered their homage, in the signifieant deelaration, "I know thee, who thou art,
the Holy One of God." Mark i: 24.
We can scarcely gaze upon a scene of his
2
15 
I   CHRIST AND ADORNMENTS.
life, or listen to an utterance of his voice, that
does not tell us of some exalted virtue, or
shadow forth the workings of his heart of
love.  "I seek not mine own glory."  John
viii: 50.  "Take my  yoke upon you  and
learn of me, for I am meek and lowly in heart."
Matt. xi: 29.  These are the affirmations of a
humility as profound as it was natural, and as
natural as it was rare. His night-long prayers
(Luke vi: 12), upon the lone mountain, secluded from the bustle of the world which he
came to redeem, attested his devotion; while
his evening journeys from Jerusalem to Beth.
any told how he felt the attachments of
friendship's home, and his flowing tears
before the tomb of Lazarus, proclaimed the
tender sympathies of his nature-sympathies
which were but faintly echoed in the wondering exclamation of the Jewish kindred,
"Behold how he loved him!" The garden
witnessed his peaceful resignation when it
listened to the trembling accents which a
supernatural agony wrung from his fainting
spirit, "0 my Father, if it be possible, let
this cup pass from me; nevertheless, not as I
will, but as thou  wilt."  Matt. xxvi: 39.
His magnanimous and forgiving disposition 
CHRIST AND ADOrNMENTS.
was heard in the God-like tones which fell
from the cross of Calvary, "Father, forgive
them, for they know not what they do."
Thus the character of Christ, in all its unique
and majestic bearing, stands before us, alone!
Ile was man, for he walked among men as one
of their kind, yet how infinitely above man.
lie had no prototype -ino fellow no successor. Isolated in its solemn grandeur, that
character stands, the admiration of the world.
Other men had possessed the virtues of humanity to no small degree.  Job was patient,
Moses was meek, Alralhamn was fatithful, David
was devoted, Solorion was wise, but Christ
was all in one. Ile was patience, meekness.
faith, love, devotion, wisdom, all personified.
tle was every thin- good that moralist, poet,
or theologian ever wi(ote, and if there be any
nameless excellei(ce wl i(lu thought has never
compassed, or langllage lisped, He was that
excellence too, liv iiig, breathing, acting, an outstanding fact for men to imitate and angels
love. How pure, how elevated, how traiiscendently lovely, was such a character t The
innocence of the smiling babe, the love of the
self-forgetful mother, the plhilanthropy of a
Howard, the patriotism of a Washington, the
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18      CHRIST AND ADORNMENTS.
self-sacrific;ng zeal of the missionary martyr, all these appeal to the soul with resistless
power.. We could not if we would withhold
from them the spontaneous admiration of our
heaven-taught hearts. How much less can we
refrain from rendering the suffrage of our souls
to Him who was all this and more. Yea, more
than pen can tell. And Ihis work, how grand!
To be the High Priest of a nation was a
coveted station. The High Priest of the
world was he! The rescue of a fatherland from
the fetters of bondage, shall insure a historic
name, and a fame as wide as the love of noble
deeds and  daring.   ie redeemed a world.
Look now upon that character. Is there any
thing in it sordid, base, or unholy?
When he might have commanded wealth
and fared sumptuously every day, hear his
mournful plaint. "Foxes have holes, and
birds of the air have nests, but the son of
man hath not where to lay his head." (Luke,
ix: 58.) Is there any thing here calculated to
engender pride, or excite vanity? Do you
detect any attempt at display, or any encouragement of extravagance?  Had  there
been, would not his inveterate foes have urged
that sin against him? But hark.  "The chief 
CHRIST AND ADORNMENTS.
priest, and elders, and all the council, sought
false witness against Jesus to put him to death,
but found none." (Matt., xxvi: 59, 60.) No, not
even false witness, such had been the immaculate purity of his life.  Aind even the reckless
and perjured Pilate was compelled to exclaim
before the persecuting priests, " I find no fault
in this man," (Luke, xxiii: 4,) and finally
washed his hands and said, "I am innocent of
the blood of this just person, see ye to it."
(Matt., xxvii: 24.)
Now let us turn to the contemplation of his
work.
He came to establish a kingdom which he
declares" is not of this world," (John, xviii: 36,)
and which was announced to Mary as an everlasting kingdom, (Luke, i: 32, 33,) the principles of which are "righteousness and judgrnent," (Isa., xxxii: 1,) which is to be ordered
and established with "judgment and justice
from henceforth even for ever." (Isa., ix: 7.)
Over this kingdom he reigns. Hle taught its
laws of admission and enjoyment.  "Except
ye repent ye shall all likewise perish." (Luke,
xiii: 3.) "The Father loveth the Son and hath
given all things into his hand. lie that believeth on the Son hath everlasting life; and
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20       CIIRIST AND ADORNMENTS.
he that believeth not the Son, shall not see life;
but the wrath of God abideth on him." (John,
iii: 35,.36.) Such are the laws of admission
-Repentance and Faith.  What are those of
enjoyment? A certain lawyer asked the Savior,
"Master, which is the great commandment in
the law?  Jesus said unto him, Thou shalt
love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind.
This is the first and great commandment. And
the second is like unto it, Thou shalt love thy
neighbor as thyself.  On these two commandments hang all the law and the prophets."
(Matt., xxii: 36-40.) The Gospel, too, has its
commandment; the one great law which meets
us at the very threshold, with an exclusiveness as utter and decided as the eternal relations of the redeemed to the Redeemer can
make  it.  " Ye are not your own, for ye are
bought with a price: therefore glorify Go(d in your
body, and in your spirit, which are God's." (1 Cor.,
vi: 19, 20.) This is the one eternal, inviolable,
and unchangeable law which stands as the
basis of all others. Every other law in the
New Testament is but a statute regulating the
observance of this grand enactment in particullar respects. What, then, does this law mean? 
CIIRIST AND ADORN.MENTS.
Certainly all that each separate precept or statute
specifies, and as much more, (if more be possible,) as may lie within the range of humain
ability to do, to glorify God. His work thei,
was to teach this law in all its varied applications, to exemnplify his commands by the practical purity of his life, and by tireless industry,
and unfiagging zeal and devotion to the great
work of saving the world, to exhibit to that
world at once the yearnings of infinite cornpassion and the examniple which his people
were to follow. Hence says the Apostle (1
Peter, ii: 21.) "For even hereunto were ye
called: because Christ also suffered for us,
leaving us an example, that ye should follow
his steps."  He established his kingdom, and
left us a record of the work and of its laws,
in the Gospels and Epistles, and now we may
search these through and through, and we
shall find all in perfect keeping with his
character. The purity, meekness, and loveli
ness of his character shine through his work.
In vain we look for any thing which can be
pleaded as an authorization of worldly conformity, or for any principle which, in its legitimate course of action, can develop the un lovely and depraved passions of human nature.
21 
22       CHRIST AXD ADORNMENTS.
On the contrary, there seems a studied reserve,
nay, rather a bold and decided position of
antagonism to the world, in its fashions, max inis, and policy. While the world is naturally
and essentially selfish, grasping, and proud,
here is naught but humility, self-sacrifice, a
noble consecration of time, means, and energies to the good of all, a purity which "avoids
the appearance of evil," and a heavenly mindedness which constantly declares that we are
but strangers and pilgrims here, and that we
"seek a city whose builder and maker is God."
The proof adduced by this contrast needs
not to be sought for; it forces itself upon us
with all the authority of a perfect moral demonstration. That which is born of the world,
nourished by the world, lives for the world,
and wears the livery of the world, must be in
changeless hostility to Christ.   " Can two
walk together except they be agreed?"  "Ye
can not serve God and Mammon."
We infer the mind of Christ, in the second
place:
From the general scope and spirit of scripture, and its statements in analogous cases.
It is an established rule of interpretation, that
particular passages of any book must be con
22 
CHRIST AND ADORNMENTS.
strued in harmony with the general spirit of
the work. Especially is this rule applicable in scripture criticism, since the work of a
perfect being must necessarily harmonize in
all its parts.
Nor are we in this case left to gather a
knowledge of its design and spirit from a
careful survey of the whole production, since
we have, in a few plain declarations, the summary of the inspired  penmen  themselves.
"For whatsoever things were written aforetime, were written for our learning, that we,
through patience and comfort of the scriptures,
might have hope." (Rom., xv: 4.) "Wherefore
lay apart all filthiness and superfluity of
naughtiness, and receive with meekness the
engrafted word, which is able to save your
souls." (James, i: 21.)  " So then faith cometh
by hearing, and hearing by the word of God."
(Rom., x: 17.) "But these are written, that ye
might believe that Jesus is the Christ, the Son
of God; and that believing, ye might have life
through his name." (John, xx: 31.) "And these
things write we unto you, that your joy may
be full." (1 John, i: 4.)  "And that from a
child thou hast known the holy scriptures,
which are able to make thee wise unto salva
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24       CHRIST AND ADORNMENTS.
tion through faith which is in Christ Jesus.
All scripture is given by inspiration of God,
and s profitable for doctrine, for reproof, for
correction, for instruction in righteousness;
that the man of God may be perfect, thoroughly furnished unto all good works." (2
Tim., iii: 15-17.)
The aim of the scriptures then, is that we
"may have hope;" that we may "lay apart
all filthiness and superfluity of naughtiness,
and receive with meekness the eugrafted
word;" that we may save our souls through
the faith that "cometh by hearing;" that
"believing we might have life through his
name;" that our "joy may be full;" that we
may be led to the adoption of the pure and
self-denying "doctrines" of Christ; to "reprove" in us all worldly conformity and sinful
habits; to "correct" all errors of the life
which result from wrong views of saving
truth; and so "to instruct in righteousness"
as to secure the abandonment of all unholy
practices, and the attainment of the perfection
which consists in being  "thoroughly  furnished unto all good works."
The word " thoroughly" means perfectly;
perfectly prepared for all good works.   No 
CHRIST AND ADORNMENTS.
comment of ours can possibly place this in a
stronger light than does the Apostle himself.
We have seen, in our preliminary examination
of the nature of the gratification which we
condemn, that it springs from selfishness and
pride, or undue deference to the wishes of
others, or a sinful moral cowardice which dare
not resist the mandates of Fashion.
Most conclusively may we now press the
inquiries, "Can the evil tree bear good fruit?"
or will the "bitter fountain send forthli sweet
waters?"  Are those persons who are in the
daily exercise of such dispositions, and thus by
the inevitable law of habit intensifying them,
are they perfectly prepared for self-abandonment, and entire separation from the world,
and "thoroughly furnished unto all good(
works?" Can they respond, as.they otherwise might, to the calls of benevolence, while
adorning themselves with the price of souls?
And can there be any doubt concerning the
mind of Christ in reference to these things?
If so, the particular passages which we shall
soon quote, must put that doubt to rest for
ever; for certainly, these, if not the scope of
the Bible, will indicate its author's mind.
25 
CHRIST AND ADORNMENTS.
We go, then, to the definlite.statements of
Scripture in analogous cases.
Those cases may be deemed analogous which
originate in similar causes, exhibit like dispositions, or produce similar results. The analogy too, may often be inferred by a prohibition of particular sins, or by the inculcation
of opposite virtues. With this fact in mind,
it will at once be perceived that our proposition  covers  almost  the  entire  ground  of
scripture precept and inhibition.
We shall confine our examples, however, to
a few of the most common. The evil and
danger of selfishness, and the dutvy of selfdenial, are strongly and  frequently insisted
upon by the sacred writers.  "Whosoever will
comne after me, let him deny himself, and take
up his cross,.and follow me." (Mark, viii: 34.)
"He that hath two coats, let him impart to
him that hath none; and he that hath meat,
let him do likewise." (Luke, iii: 11.) "Ye
have heard that it hath been said, An eye for
an eye, and a tooth for a tooth: but I say
unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek,
turn to him the other also.  And if any man
Will sue thee at the law, and take away thy
26 
CIIRIST AND ADORNMENTS.
coat, let him have thy cloak also.  And whosoever shall compel thee to go a mile, go with
him twain.  Give to him that asketh thee, and
from him that would borrow of thee, turn not
thou away." (Matt., v: 38-41.)  "Then Jesus
beholding him, loved him, and said unto him,
One thing thou lackest: go thy way, sell
whatsoever thou hast, and give to the poor,
and thou shalt have treasure in heaven: and
come, take up the cross, and follow me. And
he was sad at that saying, and went away
grieved: for he had great possessions." (Mark,
x: 21, 22.)  "So likewise, whosoever he be of
you that forsaketh not all that he hath, he cannot be my disciple." (Luke, xiv: 33.)  " I beseech you therefore, brethren, by the mercies
of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is
your reasonable service." (Rom., xii: 1.) " IIereby perceive we the love of God, because he laid
down his life for us: and we ought to lay down
our lives for the brethren." (1 John, iii: 16.)
Against the cares of the world, producing
their stinting and disastrous effects, we are
faithfully warned by our Savior in the parable
of the sower.  "ie also that received seed
among the thorns, is he that heareth the word;
27 
28        GHRIST AND ADORNMENTS.
and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful." (M-att., xiii: 22.)
And the Apostle James cautions us against
any omissions of duty, or neglect of the opportunities of doing good which Providence opens
before us.  "Therefore to him that knoweth
to do good, and doeth it not, to him it is sin.'"
(James, iv: 17.) "As we have therefore opportunity, let us do good unto all men, especially
unto those who are of the household of faith."
(Gal., vi: 10.)
Our responsibility for the proper improvement
of all our talents, is made the subject of two of
the most impressive parables ever uttered by
the Savior. "Then shall the kingdom of heaven
be likened unto ten virgins, which took their
lamps," etc. (Matt., xxv: 1-13.)" Forthekingdom
of heaven is as a man traveling into a far country
who called his own servants," etc. (Matt., xxv:
14-30.)  "But he that knew not, and did commit things worthy of stripes, shall be beaten
with few stripes. For unto whomsoever much
is given, of him shall be much required: and
to whom men have committed much, of him
they will ask the more." (Luke, xii: 48.)
All worldly mindedness is condemned in un 
CHRIST AND ADORNMENTS.
sparing language, and the scriptures seem
solicitous to guard against its remotest approach, by sounding repeated notes of warning and reproof.  "And be not conformed to
this world; but be ye transformed by the
renewing of your mind, that ye may prove
what is that good, and acceptable, and perfect,
will of God." (Rom., xii: 2.)  "Set your affections on things above, not on things on the
earth." (Col., iii: 2.)  "Love not the world,
neither the things that are in the world. If
any man love the world, the love of the Father
is not in him." (1 John, ii: 15.) " Know ye not
that the friendship of the world is enmity with
God?. Whosoever, therefore, will be a friend
of the world is the enemy of God." (James, iv:
4.)  "Wherefore come out from among them,
and be ye separate, saith the Lord, and touch
not the unclean thing; and I will receive
you." (2 Cor., vi: 17.)
Lest the purity of the christian  church
should be compromised with evil, we are commanded to avoid "the appearance of evil."
(1 Thess., v: 22.) "Enter not into the path of
the wicked, and go not in the way of evil
men. Avoid it, pass not by it, turn from it,
and pass away." (Prov., iv: 14, 15.) "I have
29 
30      lCHRIST AND ADORNMENTS.
not sat with vain persons, neither will I go in
with dissemblers." (Psa., xxvi: 4.) "Be not ye
therefore partakers with them. For ye were
some time darkness, but now are ye light in
the Lord: walk as children of light; (for the
fruit of the spirit is in all goodness, righteousness and truth;) proving what is acceptable
unto the Lord. And have no fellowship with
the unfruitful works of darkness, but rather
reprove them." (Eph., v: 7-11.)
If we may not have even the external appearance of evil, much less may we seduce to
evil. " Neither shalt thou make marriages
with them; thy daughter thou shalt not give
unto his son, nor his daughter shalt thou take
unto thy son. For they will turn away thy
son from following me, that they may serve
other gods: so will the anger of the Lord be
kindled against you, and destroy thee suddenly. But thus shall ye deal with them;
ye shall destroy their altars, and break down
their images, and cut down their groves, and
burn their graven images with fire."'The
graven images of their gods shall ye burn
with fire: thou shalt not desire the silver or
gold that is on them, nor take it unto thee,
lest thou be snared therein: for it is an abomi 
CIIRIST AND ADORNMENTS.
nation to the Lord, thy God.  Neither shalt
thou bring an abomination into thy house, lest
thou be a cursed thing like it; but thou shalt
ntterly detest it, and thou shalt utterly abhor
it; for it is a cursed thing." (Dent., vii: 3; 4, 5,
25, 26.) "Ye shall utterly destroy all the places
wherein the nations which ye shall possess,
served their gods, upon the high mountains,
and upon the hills, and under every green
tree. And ye shall overthrow their altars,
and break their pillars, and burn their groves
with fire; and ye shall hew down the graven
images of their gods, and destroy the names
of them out of that place. Ye shall not do so
unto the Lord, your God." "When the Lord
thy God shall cut off the nations from before
thee, whither thou goest to possess them, and
thou succeedest them, and dwellest in their
land; take heed to thyself that thou be not
snared by following them, after that they be
destroyed from before thee; and that thou inquire not after their gods, saying, How did
these nations serve their gods? even so will
I do likewise. Thou shalt not do so unto the
Lord thy God: for every abomination to the
Lord which he hateth, have they done unto
their gods; for even their sons and their
3
31 
32  CHRIIIST AND ADORNMENTS.
daughters they have burnt in the fire to tlhe(ir
gods." (Deut., xii: 2-4, 29-31.)  " But whloso
shall offend one of these little ones which believe in me, it were better for him that a
millstone were hanged about his neck, and
that he were drowned in the depth of the
sea." (Matt., xviii: 6.)
Pride and haughtiness are thus spoken of by
the Prophet and the New Testament writers.
"Moreover the Lord saith, Because the daughters of Zion are haughty, and walk with
stretched forth necks and wanton eyes, walking and mincing as they go, and making a
tinkling with their feet: therefore, the Lord
will smite with a scab the crown of the head
of the daughters of Zion, and the Lord will
discover their secret parts.  In that day tlhe
Lord will take away the bravery of their
tinkling ornaments about their feet, and their
cauls and their round tires like the moon, the
chains, and the bracelets, and the mufflers, the
bonnets, and the ornaments of the legs, and
the headbands, and the tablets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and the mantles, and the
wimples, and the crisping pins, the glasses,
and the fine linen, and the hoods,, and the 
CHRIST AND ADORNMENTS.
vails. And it shall come to pass, that instead
of sweet smell there shall be  stink;  and
instead of a girdle, a rent; and instead of
well set hairs baldness; and instead of a
stomacher, a girding of sackcloth; and burning instead of beauty." (Isaiah, iii: 16-24.)
:' How can ye believe, which  receive honor
one of an other, and seek not the honor that
onmeth from God only?"  (John, v: 44.) "Bewrare lest any man spoil yoa through philosophy and vain deceit, after the tradition of
men, after the rudiments of the world, and
not after Christ." (Col., ii: 8.) " My brethren,
have not the faith of our Lord Jesus Christ,
the Lord of glory, with respect of persons.
For if there come unto your assembly a man
with a gold ring, in goodly apparel, and there
come in also a poor man in vile raiment; and
ye have respect to him that weareth the gay
clothing, and say unto him, Sit thou here in a
good place; and say to the poor, Stand thou
there, or sit here under my footstool; are ye
not then partial in yourselves, and are become
judges of evil thoughts?" (James, ii: 1-4.)
"Then spake Jesus to the multitude and to his
disciples, saying, The Scribes and the Pharisees sit in MAoses' seat: all therefore whatso
33 
34       CHRIST AND ADORNMENTS.
ever they bid you observe, that observe and
do; but do not ye after their works: for they
say and do not. For they bind heavy burdens
and grievous to be borne, and lay them on
men's shoulders; but they themselves will
not move them with one of their fingers. But
all their works they do for to be seen of men;
they make broad their phylacteries, and
enlarge the borders of their garments, and
love the uppermost rooms at feasts, and the
chief seats in the synagogues, and greetings
in the markets, and to be called of men, Rabbi,
Rabbi.  But be not ye called Rabbi; for one
is your master, even Christ; and all ye are
brethren."  (-iatt., xxiii: 1-8.)
It will not be necessary to quote the numerous precepts inculcating the opposite virtues,
as they will at once recur to every reader of
the sacred volume.
We now have the argument from analogy
fairly before us.
Whenever  any action springs from  like
causes, exhibits like principles, or is attended
with similar results to those mentioned in the
quotations above, it meets the ban of Jehovah in reiterated passages of his word. So
uniform is this that no one can doubt that it is 
CHRIST AND ADORNMENTS.
because of a fundamental antagonism with the
principles and purposes of his government;
and that whatever course of human conduct
may be justly charged with the same character, must expect the same condemnation. In
regard to the subject before us, the conclusion
is so plain that it can be controverted only by
a denial of the argument previously stated
concerning the nature of the indulgence. But
for the present we shall assume the validity
of that, as thie progress of the discussion will
bring corroborating testimony enough to place
it upon the immovable basis of demonstration
so clear that none but the perversely obstinate
can fail to perceive its force.
An other method of ascertaining the mind
of Christ relative to this matter has been
already anticipated in the progress of the
argument. It is  From the effect of such adornment upon
Christian character.  Says one, "I never yet
found pride in a noble nature, nor humility
in an unworthy mind. Of all trees, I observe
that God hath chosen the vine, a low plant
that creeps helpless upon a wall; of all
beasts, the soft and patient lamb; of all fowls.
the mild  and  guileless dove.   When  God
35 
36  CHRIST AND ADORNMENTS.
appeared to MIoses, it was not in a lofty
cedar, nor in the sturdy oak, nor the spreading palm, but a bush, an humble, slender,
abject bush; as if he would, by these selections, cheek the arrogance of man.  Notliing
procureth love like humility; nothing hate,
like pride."
We may add, that we have never seen the
habit of adornment which was not associated
with pride, usually in the ratio of its own
extent.
A lady once asked a clergyman'Whether
he considered such a practice as an evidenco
of pride?"  He replied, with as much philosophy as point:  "Madam, when you see tlho
fox's tail peeping out of the hole, you may bo
sure that he is within." It is at least a singular coincidence which demands explanation
at the hands of objectors, that the most vain,
conceited, and silly, are uniformly the persons
most addicted to the habit, while the most
staid, sober, and truly refined are the least
prone to its exhibition.
And most unfortunately for any explanation
that might be offered, the great law of interinfluence asserts a connection between the
outward appearance and the inner gauge by 
CIIRIST AND ADORNMENTS.
which that appearance is regulated. And the
Apostle, as if in recognition of this truth, more
than intimated a hopelessness of witnessing
"the ornament of a meek and quiet spirit"
conjoined with the "adorning of plaiting of
the hair, and of wearing of gold, or of putting
on of apparel." Those most addicted to the
last named habit, are notoriously the least
reliable in all the self-sacrificing duties of
christianity. Though some will attribute their
want of consistency to other causes, we can
not accept the explanation until they tell us
why it is that these " other causes" are so inseparable from this practice; and even if they
succeed in this, the fact still remains that this
indulgence is found in very dangerous company.  It is matter of extreme doubt which is
worshiped the more by our most fashionable
professors, the God of the sanctuary, or " the
beauty of a hat;" which is thought of the
more, the sermon, or the most advantageous
way  to display  the last "splendid silk;"
which is remembered the longer, the practical
instructions of the sacred desk, or the want
of taste exhibited in some rival's adornments;
which is desired the more, religious profit, or
an opportunity to "create a sensation."  Not
37 
CHRIST AND ADORNMENTS.
that we charge all this directly upon the
adornments of the individual, but we do im peach them as guilty of strengthening the mental tastes which demand them, and as originatin9
those tastes in others and perpetuating them to
the exclusion of better ones, every where within the
circle of their influence.
"A minister in the city of New York was,
a few years since, called in to visit a dying
young lady, about twenty years of age, who
was heiress to a large estate, whose parents
were dotingly fond of her, and whose education had been of the highest and most fashionable character. The minister talked of death,
judgment, and eternity; but the young lady
had never before heard such language addressed to her, and she trembled. In the
dying hour she called for some of her fine
clothes; and when they were brought, she
looked at her mother, and said,' These have
ruined me. You never told me I must die.
You taught me that my errand in this world
was to be gay and dressy, and to enjoy the
vanities of life. What could you mean? You
knew I must die, and go to judgment. You
never told me to read the Bible, or to go to
church, unless to make a display of some new
38 
CHRIST AND ADORNMENTS.
finery. Mother, you have ruined me.' She
died in a few moments after."
In the sad instance here narrated, it would
be difficult, and perhaps undesirable to determine the precise amount of blame-worthiness
to be attached to the mother's passion for display, a passion so intense and blinding, that
it voluntarily periled the immortal interests
of her child; but none can fail to perceive the
destructive tendency of any principle when
permitted to develop itself in the Christian's
bosom, which has proved how ruinous it is in the
character of the unregenerate. That the last
play, or the opera, or the cotillion party, or
the levee, or the fashions, should form the
substance of the conversation and the thoughts
of the professed followers of Christ, would
seem too much to be believed, did not their
outward adornments indicate the mental principles which control them. The passion, naturally strong enough, has been strengthened
by indulgence, till it sways the mind with a
species of intoxicating power,linosl perfect
in its control.  But the injury doe3s i(t consist altogether in the development, of' this part
of the nature; for the indulgenci-a.hem,  Ives
have unforseen connections with o!tei-,  i,,c
39 
40       CHRIST AND ADORNMENTS.
these with still others, till the entire round of
worldly pleasure becomes complicated in the first
gratification, and the conscience, deliberately
stained in the first instance, loses every firm
ground of support for resistance in each succeeding allurement, till both the power and
the inclination to resist the evil are well nigh
spent, and the I-Ioly Spirit is grieved away,
and barrenness and leanness fill the soul.
"The tendency of any thing may be best understood, by considering an extreme case as
an illustration. Dress up a little girl for the
first time in fine attire, and adorn her with all
the ornaments of our grown up daughters, and
you will have a specimen of the ridiculous
pomposity of childish vanity. But why are
the affected strut and fulsome airs so ridiculous? Simply because it is native vanity
acting itself out, without the restraints which
social life throws around those of more mature
years.  But in either case, the vanity is there,
as the endless twists, and turns, and adjustments which the mirror of the dressing chamber beholds, can testify. As truly as indulgence feeds desire, does this practice increase
the native vanity which prompted to it." (Gift
of Power, page 253.) 
CHIRIST AND ADORNMENTS.
It is said that Louis Fifteenth, of France,
in order to make a public process.on in Paris
the most gorgeous thlat ever was witnessed
in that luxurious city, had a little child
covered with gold leaf, and carried in splendid
state before the people. The graceful movements of the little golden god  excited immense applause;  but before the train had
narched its appointed course, he was seized
with a sudden tremnbling, and fell down dead.
The impervious metal had stopped the pores of
his skin, and he was suffocated amid the joyous acclamations that his appearance elicited.
Alas! how  many there are, who, like this
victim of ambitious pride, shine in all the
dazzling splendors which riches and fashion
can throw around them, and who, like him,
are being suffocated spiritually, inch by inch,
in the midst of their coveted triumphs.
"Whoso readeth let him understand."
Another method of learning the mind of
Christ, is by his deputy, the Holy Spirit.
When the Savior left the world, he promised to his disciples "another comforter," who
should lead them into "all truth," and should
remain as his agent in the affairs of His kingdom, until Hie should come the second time,
41 
42       CHRIST AND ADORNMENTS.
to reign " over all, God blessed for ever."  This
comforter, the Hioly Spirit, was given upon the
day of Pentecost it a peculiar manner, and
firom that tinie became the acknowledged
guide of the church. His promptings upon
the Christian heart, if satisfactorily ascertained, may always be received as an infallible
rule in all things relating to either faith or
practice. The question now is, What are the
Hioly Spirit's promptings relative to the indulgence before us? In the fact that the mind
of the Spirit has been already recorded in the
Bible upon this very point, we have more
than a presumption what his suggestion will
be.  Besides, it gives peculiar significance to a
truth which we must premise in this connection, viz: that the absence of such promptings
in some cases; or even in a majority of instances, is not to be considered as favoring
the view that Hle is indifferent to the subject.
For such is the training of youth, that they
are taught to believe in the rightfulness and
even the necessity of such indulgences, so
that the avenue to conviction is not only
closed, but barred by the habits of a lifetime,
and the example of church members everywhere. On the contrary, the least intimation 
CHRIST AND ADORNMENTS.
firom the Spirit in the face of all this training
and its consequences, should be regarded as a
most serious thing. For the Spirit never does
any thino, without a necessity for it, while it
is often prevented from acting, by the obstacles which corrupt human nature has placed
in its pathway.  This being the case, whenever
in the experience of any one, while the heart
is tender and ready to obey every behest of
the Spirit, some suggestions toward the abandonrment of a previous habit of adornment are
made, even though those suggestions be no
more than mere questions of doubtfulness concerning the rightfulness or expediency of the
custom, and even though those questions
assume only the fragmentary character of a
passing thought, without even the distinct outline of a well-defined inquiry, with all these
limitations they should be regarded as very
strong indications of the mind of Christ. If
in addition to this, the voice of the Spirit is
often heard in the hours of first love, or heard
until it meets a distinct denial, kinldly remonstrating, or lovingly rebuking the practice, there is then no room for mistake. But
if even further than all this, lie peremptorily
demands renunciation of the indulgence, or a
43 
44       CIHRIST AND ADORNMENTS.
guilty conscience as the only alternative, the
issue is distinctly taken, and it then becomes
those who controvert the position here assumed; to show cause why they should be
denied the indulgence, if it be so innocent in
itself as the objector affirms.
"Miss T, of    county, who was very
thoughtless, was induced by a friend to promise that she would read the "'Rise and Progress." Her feelings followed those of the
writer generally, and with as little opposition
as could be expected until she came to the 17th
chapter.  That is styled the "self-dedication
chapter." While transcribing this chapter,
according to the author's direction, to make it
her own act, consecrating herself to Jehovah's
service, for time and for ever, she hesitated.
Her wicked heart arose in opposition.  She
could not surrender all to God. There was a
small portion of her earthly treasures, a little
shining dust, used as ornaments of her perishing body, which she was unwilling to surrender for that "glittering crown of glory," which
Christ promises to all those that love and serve
him. In great agony her pen was laid aside,
and for several days she refused to finish the
dedication chapter. One day, while complain 
CHRIST AND ADORNMENTS.
ing to a sister (since gone to rest) that she
could find no peace, her sister replied, " Perhaps there is something you are unwilling to
part with, some little thing that you will not
give up for the sake of an interest in Christ?
Remember he requires entire consecration, all."
She soon left her sister, retired to her closet,
resolved to part with her jewelry and all
things else for an interest in her Redeemer.
She was immediately able to finish transcribing her chapter, light began to dawn upon her
soul, and  her  proud spirit was  humbled.
Peace gradually dawned upon her mind, and
as soon as an opportunity presented she
anited with the church, and now walks in
newness of life."
Such instances are not rare in the observation of those who are called to direct seeking
souls to the Redeemer, and each one proclaims
in trumpet-tones against the indulgence.
WTe may now appeal directly to christian
experience. 
It is a fact that in all evangelical churches
there are more or fewer, who are taught by
the Spirit to refrain from such gratifications,
and we submit, that as a general rule, in all
churches the most holy and useful persons
45 
46       CHIRIST AND ADORNMENTS.
systematically and conscientiously stand alootf
from such practices.
The.mere fact that those who enjoy the
most intimate communion with the Father
and the Son do refrain from such indulgences,
is a powerful argument either for the essential
wrongfulness or inexpediency of them.
But it would be easy to show that the inexpedient in religious matters is necessarily
wrong; therefore, the conduct of the holy,
viewed in the light of their divinely received
instructions, pronounces authoritatively the
anathema of Heaven upon the sin. Another
fact in clear connection with the foregoing is,
that persons of no marked piety, but whose
experience is changeable, not unfrequently feel
strong scruples and sometimes keen remorse of
conscience for their habits of adornment, especially in seasons of revival, or of unusual personal
interest in religious concerns. Though the feeling
dies away with relapsing piety, it is revived
again with the fresh springingof religious joys.
The rational conclusion from the above is
that the Spirit speaks as clearly and as unambiguously as the false education and perverted
practices of the church will allow, especially
when all this is wilfully done after the de 
CHRIST AND ADORNMENTS.
cisive utterances of Holy Writ, and in direct
contravention of its authority.
Let us here pause and survey the ground.
The character and work of Christ have been
exhibited first, in order that the weight of their
testimony might not only bear upon the general
argument, but prevent the cavils which might
otherwise be urged against the succeeding
propositions.  The scope and spirit of scriptuLre and its statements in analogous cases,
thus not only preserve their inherent weight,
but have a cumulative power from the character and work of Christ.  The effects of the indulgence  upon  Christian  character,  then,
shows the line of its divergence from Christ
and from sacred truth, ever widening as it
passes through practical experience, while the
voice of the Holy Spirit, in unison with Christ,
as a summary of truth, and a guardian of
christian graces, constantly sounds its notes
of wvarning and reproof.
Hlere we might safely rest our plea, but all
the foregoing has but prepared the way for another witness, whose testimony is utterly unimnl?eachable, and at this stage of the proceedings, equally unmistakeable.  Then "to the
Law and the Testimony."
4
47 
48      CHRIST AND ADORNMENTS.
There are express and positive statemnents
of scripture upon the point. In 1 Peter, iii: 3,
4, we have these words: "Whose adorning, let
it not be that outward adorning of plaiting the
hair, and 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."
" To show there is no possibility of evading
the force of these commands, and that they
are binding upon all who profess the religion of
Christ, and that he who tramples upon them
does it at his peril, let us inquire, What degree
of respect should we render to the express
prohibitions of scripture, and how far may
we qualify them in our interpretations? In
regard to the first part of the inquiry, it is
evident that a prohibition, emanating fromi
the same source, and attended with the same
sanctions, is equally as authoritative as an express commnand. The Decalogue itself places
this beyond question, for eight of the ten comniandments are in the form of prohibitions.
"As to the interpretation which we are to
give to such words as those of Peter, a high
authority has said:'I hold it for a most in 
CIIRIST AND ADORNMENTS.
fallible rule in expositions of sacred scripture
that when a literal construction will stand, the
furthest from the letter is commonly the worst.
There is nothing more dangerous than this
licentious and deluding art, which changeth
the meaning of words, as alchemy doth, or
would do, the substance of metals; maketh of
every thing what it listeth, and bringeth in
the end all truth to nothing.'-See Hooker's
Eccl. Polity, book 5, chap. 59.
"Dr. Peck, before quoting the above, says:
'Language is always to be understood in its
natural or literal sense, unless there is some.
thing in the nature of the subject to which it
is applied which requires the restricted meaning.' Applying this rule to the subject before
us, we conclude that the passage from Peter,
with which we commenced signifies only what
the words, used in their plain, natural, and obvious meaning, convey, and contains all that
meaning without evasion or limitation. To
this it may be objected,'that it was undoubtedly intended to be understood thus, at the
time when it was written, but was not designed to be of perpetual obligation.'
"In reply, we may state another rule of
interpretation. (See Horner's Introduction,
49 
50       CHRIST AND ADORNMENTS.
abridged, p. 152.)'Negatives are binding at
all times; that is, we must never do that which
is forbidden, though good may ultimately
come from it.'
"Another consideration which shows this
passage to be of general application, is, that
it was first written by Peter, to all Christians,
and, that about four or five years afterward, it
was deemed of sufficient importance to form a
part of Paul's instructions to Timothy, as pastor of the church at Ephesus:' In like manner
also, that women adorn themselves in modest
apparel, with shamefacedness and sobriety;
not with braided hair, or gold, or pearls, or
costly array; but (which becomnethli women
professing godliness) with good works.' (1 Tim.
ii. 9, 10.) This gave it a fresh sanction, and
rendered it obligatory upon the ministry to enforce the rule given for the government of all.
"Besides, the same reasons exist for it now
as then. In confirmation of all the above, it
may be well to consider the fact that no such
moral text ever has but one meaning; which
meaning is to be ascertained just as we would
that of any other writing, viz: by the whole
scope of the context, taken in connection with
the general sentiments of the writer.  The 
CHRIST AND ADORNMENTS.
scope is here plainlyf          d, by saying
that the purpose  is to win te sband.
(See 1 Peter, iii: 1.)  That this may be done,
husbands must see their wives observing a
'chaste conversation, coupled with fear,' and
keeping  the  command  already  menetioned,
'whose adorning let it not be that outward
adorning of plaiting the hair, and of wearing
of gold, or of putting on of apparel; but let it
be the hiddext man of the heart, in that whl-ich
is not corruptible, even the ornament of a meek
and quiet spir;t. which is, in the sight of God,
of great price.''For after this manner, in
the old time the holy women also, who trusted
in God, adorned themselves,' etc.  Let cornmon  sense say which would be the most
likely to win the husband or others from the
world to Christ, the exhibition of the spirit
of vanity, which loves to be deckied in the
gaudy trappings of the world, or the meek
and quiet spirit, which is, in the sight of God,
of great price. The general sentiments of the
writer, none can deny, favor a total separation from the world, in spirit and in practice.
"It would be needless to quote passages in
illustration of the fact. (See chap. i: 13, 14;
chap. ii: 9, 12; chap. iv: 1, 3, etc.) We con
51 
52      CIIRIST AND ADORNMiENTS.
here is any meaning at
it is that which is borne
of the words employed,
ght to bend them to any
y can any one expunge
om  the sacred oracles,
to it, explain away its
ere form of words, with
anction?  Let such bewlly bring upon himself
against such  as'take
o f the book,' etc.  (Rev.
xower, pp. 270-272.)
Bes are practically conrnificance, an analytical
ter enable us to appre
hend their meaning.
1 Tim., ii: 9, 10.
"In  like  manner  also,
that women adorn themselves,...
not with braided hair, or
gold, or  pearls, or  costly
array,...
let it not be that outward
adorning of plaiting the
hair, and of wearing of
gold, or of putting on of
apparel;
but let it be the hidden man
1 Peter, iii: 3, 4.
" Whose adorning,
but... in modest apparel, 
CHIRIST AND ADOPNH.ENTS.
with shame-fcedness and  of the heart in that which
sobriety," and''(which be- -is not corruptible, even the
cometh women professing ornament of a meek and
godl iness) with  good quiet spirit, whiich is in the
works."                 sight of God of great price."
The collation of these parallel passages
shows that there are two kinds of adornment permitted, (" modest apparel" and " good
works,") and one forbidden. " Whose adorning," i.e., the adornment of the necessary apparel, (for the "modest apparel," when attended with the "meek and quiet spirit" and
good works which " becomreth" them and is of
"great price before God,") is one ornament, btit
is opposed to an other "outward adornment,"
which consists in "braided  hair, and gold,
and pearls, and costly array," which last is
supposed to be inconsistent with the " hidden
man  of the heart," "the meek  and  quiet
spirit," etc., which is the second adornment
permitted.
The meaning of the Apostles is well conveyed in a liberal rendering with which we
have been favored by James Strong, S. T. D.
(1 Peter, iii: 3, 4.) " Of whom let there be not
the outward ornament of imbraiding of hair
and investiture of golden (trinkets,) or putting
on of garments; but the concealed man of the
53 
54       CIIRIST ANID ADORNMENTS,
heart, in the incorrupt (state) of the miild and
quiet spirit which is high-priced before God."
1 Tim., ii: 9, 10. "Likewise, also, (I will)
that the women adorn themselves in decorous
habiliments, with modesty and sobriety, not
in braids, or gold, or pearls, or high-priced
clothing, but (which becomes women promising piety,) through good works."
The opposition between the different members of the sentences embraced, prove conclusively that the apostle meant to be understood as teaching the essential incongruity of
the outward ornaments, and the "incorrupt
(state) of the mild and quiet spirit which is highpriced before God."
Thus agree Clarke, Wesley, Benson, Robinson, Conybeare, Burkitt, Olshausen, Scott,
Barnes, etc.
The truth is, there is no possibility of
evading the plain, literal construction of these
inspired words. And if inspired, they mean
some thing. Reader, pause and learn that
meaning before you dare to trifle further with
their prohibited indulgences.  Nor deem them
trifles. God's book is not made up of trifles.
And if it were, the practice which they reprove
can not be a trifle, so long as it is loved so 
CHRIST AND ADORNMENTS.
well that you refuse to surrender it in.obedience to a divine command.
If any thing more were needed to demonstrate absolutely the truth of the above position, it is found in the corroborating passages
which abound throughout the Bible.
"I have given them thy word;  and the
world hliath hated them, because they are not
of the world, even as I am not of the world.
I pray not that thou shouldst take them out
of the world, but that thou shouldst keep them
fiom the evil. They are not of the world,
even as I am not of the world." (John, xvii:
14-16.)
"Love not the world, neither the things
that are in the world.  If any man love the
world, the love of the Father is not in him."
(1 John, ii: 15.)
"Ye adulterers and adulteresses, know ye not
that the friendship of the world is enmity with
God? whosoever therefore will be a friend of
the world is the enemy of God." (James, iv: 4.)
"I beseech you therefore, brethren, by the
mercies of God, that ye present your bodies a
living sacrifice, holy, acceptable unto God,
which is your reasonable service. And be not
conformed to this world, but be ye transformed
55 
56       CHRIST AND ADORN\MENTS.
by the renewing of your mind, that ye may
prove what is that good, and acceptable, and
perfect will of God." (Rtom., xii: 1, 2.)
If these are not sufficiently decisive, we not
only despair of finding any thing in the scrip tures that would be, but we renounce the hope
that language cant furnish terms sufficiently
explicit and strong to settle the question. Nor
can it.  For so perverting is the indulgence,
that the love of it will impel many to quibble
where every thing is plain, object where every
thing is reasonable, torture to failse meanings
from hatred to the true, deny what is clearly
demonstrated, and persist in their course,
braving all consequences.
We have now answered the question, "What
is the mind of Christ with respect to Chris tians adorning their persons with jewelry and
gay and costly attire," in six distinct partic nlars, each of which contains evidence enough
to convince any jury in the land, in any case
of civil jurisprudence; and all of which united,
forms a body of testimony which is utterly
irresistible, except  by  those whose willful
blindness would afford a practical demnon stration, corroborating, in the most convincing
manner, the truth at which we have arrived. 
CIIRIST AND ADORNMENTS.
It would be easy to multiply proofs until
the mind would lose in their number the perception of their weight, but we forbear.  To
the unbiased reason a voice from heaven,
proclaiming in the tones of the arch-angel
himself the utter, inveterate, and eternal
hatred of Christ toward those things, could
not add to the weight of evidence already
afforded, and if any person is not convinced,
it is because the perverse nature will not be.
These indulgences are in complete hostility
to the nature of Christ. They violate the
whole scope and tenor of the sacred scriptures; the statements of which, in analogous
cases, are invariably condemnatory; their
effect upon christian character is evil and
only evil, and that continually; the Holy
Spirit denounces and prohibits them; and
finally, the word of God as clearly and as
explicitly as language can speak, utters its
prohibitions. If these all fail to express His
mind, the very stones must cry out!
57 
58       CHRIST AND ADORN1MENTS.
CHAPTER II.
THE  second question propounded in the
present essay is, What is the effect of such
adorning upon the Individual, the Church,
and the World?
Ans. I. The effect upon the Individual.
First. It squanders the means which God
has given for better purposes, and for which
he will hold every one to the strictest accountability.
"The earth is the Lord's, and the fullness
thereof." "The silver and the gold are his."
We  poor  mortals  have  nothing, absolutely
nothing, in our own right. We are stewards
of the Lord's treasures, and that which we
possess is only loaned us for a time, that we
may " make to ourselves friends of the mammon of unrighteousness, that we may be received at last into everlasting habitations."
Statistics show that for every eighteen dollars
expended in the M. E. Church in her benevolent
enterprises, and the support of the ministry,
one soul is converted. If any thing near
the same ratio exists in other churches, with
what accusing voices do our empty mission 
CHRIST AND ADORNMENTS.
ary treasuries plead, as their mighty claims,
freighted with immortal destinies, are turned
aside by the gift of the silver dime, when
tens or hundreds of golden dollars might be
substituted by casting the useless and forbidden adornments at the foot of the cross.
Many christian women bear constantly upon
their persons useless ornaments enough to suLstain a missionary and his family in the most
distant portions of the work. To such the
example of the ancient Israelites is worthy
of all imitation.  "And  Aaron  said unto
them, Break off the golden earrings which
are in the ears of your wives, of your sons,
and of your daughters, and bring them unto
me."  (Exodus, xxxii: 2.)  "And they came,
both  men  and  women, as many  as were
willing hearted, and brought bracelets, and
earrings, and rings, and tablets, all jewels
of gold; and every man that offered, offered
an offering of gold unto the Lord."  (Ex.
xxxv: 22.) " We have therefore brought an
oblation for the Lord, what every man hath
gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an
atonement for our souls before the Lord."
(Num. xxxi: 50.)
59 
60      CIHRIST AND ADORNMENTS.
For ourself, we can but question the piety
or the education of that person who habitually expends double or treble the amount
really needed for personal adornments and
dress, while objects of charity throng on
every side.
God has not so arranged the affairs of life,
that our expenditures must seek the distributing energies of extravagance in default of
the opportunities implied in Prov. xi: 25.
"The liberal soul shall be made fat: and he
Xhat watereth shall be watered also himself;"
or in Isa., lviii: 10.  "And if thou draw out
thy soul lo the hungry, and satisfy the afflicted
soul, then shall thy light rise in obscurity,
and thy darkness be as the noonday." No,
no. The lap of want is spread beside the
pathway of the most favored daughter of
luxury, and she need not even step aside to
cast her offerings upon it. From every one
who has a heart to feel for human wo, and a
hand able to give a "silver lining" to the
dark clouds of sorrowing destitution, God
has a right to expect a hearty response to
his suggestive injunction, "Withhold not
good from them to whom it is due, when
it is in the power of thine hand to do it. 
CHRIST AND ADORNMENTS.
Say not unto thy neighbor, Go, and come
again, and to-morrow I will give, when thou
hast it by thee." (Prov., iii: 27, 28.) He
does require it, and the recording angel writes
against every dollar expended for mere ornament, or to procure costlier apparel than is
actually needed, the bitter condemnation, It
was squandered.
Squandered, though pity wept; squandered, though benevolence remonstrated; squandered, though religion frowned; squandered,
though responsibility trembled; squandered,
though sympathy chilled within; squandered
because Pride and Fashion bade. 0, cursed
Pride t-0, Fashion! gay enchanters, wiling
to the pit-ye handmaids of perdition! God
save his children from your snares!
Another effect upon the individual of such
adornment, is, that  It misspends his time.;' A minister, calling
to visit a lady, was detained a long time while
she was dressing. At length she made her
appearance, bedizened in all the frippery of
fashion and folly. The minister was in tears.
She asked the cause of his grief; when he
replied,'I weep, madam, to think, that an
immortal being should spend so much of that
61 
62       CHRIST AND ADORNMENTS.
precious time which was given her to prepare
for eternity, in thus vainly adorning that
body which must so soon become a prey to
worms.'"
The reproof in this instance was blessed to
the conversion of the lady. But, alas! how
many pass on to the dying hour, without the
rebuke, and destitute of its benefits. One
such exclaimed to several ministers who
came to comfort her, " Call back time again.
If you can call back time again, then there
may be hope for me. But time is gone."
How bitter must be the reflections which the
strange excitements of the departing hour
force upon the spirit that has allowed time
to run away in the gay pursuits of fashion,
or in decking the perishing body with the
emblazoned heraldries of the kingdom of
darkness.  How  scathing such a retrospect
of life.  Time's sands run out and time's
work all undone! HIow appalling the visions
that gather in dim and shadowy outline just
beyond the portals of the grave!
WYhen we remember that time is given to us
for the noblest of purposes, and that, at the
best, it is fearfully curtailed by a thousand
nameless circumstances that occupy the mind 
CIIRIST AND ADORNMENTS.
for the passing instant, it becomes a question
of serious moment, how best to improve what
remains to us. We may scarcely be said to
begin to live the real responsible life of the
world until the age of fifteen. Supposing
then that we survive the average length of
humnan life, we have but fifteen more in
which to work out the mighty problem of
future destiny.
But when we subtract from this the time
consumed in sleeping, eating, domestic duties,
and the necessary socialities of life, we are
narrowed down to three or four hours a day
for the most favored, and scarcely a single
one for those not so well situated, as the
utmost that can be devoted to the concerns
of the soul. Now, if from that single hour
three-fourths be separated for a painfully precise and finical toilet, which might just as
well have been accomplished in other hours,
how fearfully does it abridge the Bible lesson,
the private prayer, and the self-examination
necessary to a holy life. And is there no
wrong in this?  Behold ye have robbed God:
this whole people have robbed God. "But
ye say, Wherein have we robbed thee? In
tithes and offerings."  Ah, should the ghosts
5
63 
CHRIST AND ADORNMENTS.
of all these murdered hours rise before the
astonished gaze of that careless fair one, as
she prinks and trims beside their new made
graves in her own dressing room, how soon
would she cast aside the suicidal employment.
It is no wonder that personal piety dwindles
to such puerile results. It is no wonder that
a powerless, cold, dead formalism possesses
the church. In labored attempts to win compliments from some dandy fool, or from some
circle of silly and stupid self-spoiled worldlings, time enough is spent every year by
thousands who name the name of Christ, to
pray a dozen souls to heaven. Yes, if it were
possible, to take them there even in Elijah's
chariot of fire. Hlow many are now mourning over their coldness and want of joy, who,
if they would spend but one-fourth of the
time each day in private religious devotion
that they now do in private and most intense
devotion to the goddess of Fashion, would
soon shine as lights in the world, instead of
emitting the feeble and sickly glare which
only lures ethers to destruction and misery.
Thousands upon thousands in our land are
daily in this very way enlisting, body and
soul, in the army of evil, and by their influ
64 
CHRIST AND ADORNMENTS.
ence seeking recruits for satan's service and
doom among the gay around them. Would
to God they were less successful.
The very thought that the godlike powers
of the immortal soul are prostituted to purposes so far beneath its dignity, and that too
in the bright morning of life, when it should
be ranging aloft, dwelling upon the grandeur
of its eternal destiny, and gathering its energies for the mighty sweep of time toward
the judgment, the thought that then its precious moments should be thus occupied, and
its lofty nature cramped and fettered, and
hoodwinked, and paralyzed, 0, it is too
much to realize in all its terrible extent of
degradation!
Simply as a method of employing the activities of the soul, aside from all consideration of its results, it should meet the most
severe reprehension from every lover of his
fellow. The silly peacock may expand his
tail and strut about in contemplation of its
beauties, and it does just what we may expect., For the adornment is one which God has
given, and the employment is on a level wilh
the powers bestowed.  But fcr "godlike" man
and "angelic" woman to adopt the customs
65 
66       CHIRIST AND ADORNMENTS.
of barbarians, and imagine that they are dignified by gold, and gems, and costly attire,
and that the arrangement of these is the
hight of their mental and spiritual aspirations, exhibits far too low an estimate of human worth.
An other consequence of this practice is,
that  It perverts the judgment.
There can be no right judgment except
there be exemption from the bias of prejudice.
But prejudice is a necessary consequence of a
corrupted will and a selfish nature, both of
which are, more or less, involved in the habit
of adornment. The well-known lines       "A man, convinced against his will,
Is of the same opinion still,"
express a truth in the phenomena of mind,
against which we can not close our eyes, and
form a fitting preface to the declaration of
Holy Writ, "There is a way that seemeth
right unto a man, but the end thereof are
the ways of death."  A person may be sincere
in a wrong belief, at the time of avowing
it, but there has previously been the basest
treachery to his moral nature, to produce the
b)lindness. Innocence in the possession of a 
CHRIST AND ADORNMENTS.
belief, and sincerity in that belief, are not
necessarily conjoined.  Pride, and selfishness,
and corrupt will, may have educated the judgnient into the way which it now approves, but
from which it may once have shrunk in deepest abhorrence. Nor is this so laborious a
work as might be supposed. The path of
moral deterioration is a down-hill road, and
may have little to prevent the smoothness of
its progress.
The soil, which has been carefully cultivated
and weeded, needs only a little neglect to
cause a perverted growth of thistles to spring
up. So it is with man. Perversion is a
growth of mnan's fallen nature, and needs the
exterminating hand of holy purposes and
divine affections to supplant it, while selfishness would only foster its development. Perhaps some who read this essay will not be
convinced, after all the evidence that has been
adduced, that habits of adornment are wrong.
If so, we point to their own position as proof
of what we have just affirmed.
An other result of this habit, subordinate
to the foregoing, is this: It establishes a false
standard of Taste.
The perversion, in this case, consists in an
6T 
.68    lCHRIST AND ADORNMENTS.
erroneous judgment of the beautiful.  All
true beauty is the result of a nice adaptation
of the nieans used to produce it. to the nature
and circumstances of the object to be adorned.
When angels are depicted, they always appear
in modest femnale loveliness, or in the noble
beauty of manhood in its purity, but are
never adorned with the glittering tinsel of
fashion's drapery.
The intuitive perception of our reason, in
reference to them, at least, supports the sentiment    "Beauty, when unadorned, adorned the most."
For we feel that that which constitutes their
beauty inheres within, belongs to their essential spirituality. hIow strangely do we forget
that the same rule applies to ourselves. And
the perversion lies, not in over-estimatirng the
inherent value of beauty, or the good which
it confers, but in transferring it from the
essential spirituality to a mere accident of its
existence, or, in other words, from mind to
matter.
We would not teach the young to despise
either beauty or its adventitious aids, but we
would have them learn that its highest forms
in man, as in angels, consist in the adornments 
CHRiIST AND ADORNMENTS.
of the mind aind the spirit. Whenever, then,
thie outward form is made to assume the rights
and privileges of mind, in this respect, it is a
perversion of judgment, lamentable net only
in itself, but because of its evil influence upon
every other interest connected with this subject. To illustrate. The mind, thus perverted,
can not readily be made to feel the sinfulness
of such indulgence, because it has fortified
itself behind a supposed necessity for adornment, assuming that the body, and not the
mind, is the fit subject of its efforts. For the
same reason, the claims of benevolence can
not be honored. Thus we might pass over
all the moral virtues, and show that the warping power of this perverted judgment, by
erecting a false standard of truth, falls with
crushing influence upon each.
But the standard which is recognized is not
merely false, it is also degrading. The statuary which arrests and enchains a world's admiration, is never adorned in the glittering
gewgaws of worldly pride. But the figures
in those paintings which are hung up in certain places on purpose to degrade and inflame
the imagination, and excite the passions of the
unwary, as well as their living originals as they
69 
70      CHRIST AND ADORNMENTS.
walk forth to lure their victims to "the way
that takes hold on hell;" these are, as is well
known, invested with the adornments needftil
for their work.  A word to the wise is sufficient.
Again, this habit cultivates selfishness, and
corrupts the will.
The principle of selfishness is, perhlaps, tihe
strongest exhibition of depravity that humana
nature furnishes. While it has in itself no
element of good, and is powerless to bestow
blessings upon its possessor, it is the fruitful
seed of many vices fatal to the happiness of
the individual, to the peace of society, and to
the progress of the cause of Christ. In its essence and in all its forms, it is opposed to that
true love and that genuine benevolence which
the religion of Christ imparts, and in the possession of which alone can man be prepared
to dwell with God, who himself is Love.
Hience the renunciation of selfishness is enjoined, as a first principle, in christian experience. The passage which has been already
quoted, "Ye are not your own, for ye are
bought with a price; therefore, glorify God
in your body and in your spirit, which are
God's," is an authoritative statement of the
truth; and the inference from the declaration 
CHRIST AND ADORNMENTS.
"therefore glorify God," etc., is a mandatory
summary of our obligations. The common
reason of mankind has united with the Bible
in the condemnation of the evil, and, though
it has had no power sufficient to restrain its
workings, still recognizes the desirableness of
such restraint in the whole code of social
politeness and formal etiquette.
In theory, society scorns the epithet of
selfishness, and leaves boors and savages to
wallow in its degrading associations.  Were
it unrepressed, earth would soon become a
pandemonium more dreadful than ever poet's
vision saw, or artist's colors painted. Yet so
spontaneous and active is it in the human
breast, that, notwithstanding the condemnation of reason and religion, and the superadded experience of its bitterness, it still
lives in countless forms of disgusting loathsomeness. It must be evident, then, to every
one, that any thing having a tendency to cultivate a principle so destructive, must be
wrong, and should be carefully avoided.
We have asserted that indulgences in display have such a tendency, and it can be
easily shown that such is the energy of their
influence as to rise even to the position of a
71 
72       CHRIST AND ADORNMENTS.
direct educational power.   The  appeal may
first be made to surface facts, patent to the
observation of every one. We see persons in
every walk of life using the means which are
actually needed for the good of others dependent upon them, in procuring the adornments of pride. Parents limit the education
of their children, because their expenditures
for dress and ornament are so great that it
can not be afforded. Church members curtail
their subscription for the support of the ministry, and leave their pastors to toil on in
straightened circumstances and with careburdened minds, because of their own useless indulgences. Rings, bracelets, pins, and
costly robes, etc., are purchased instead of
the useful book. The expenditure of two
dollars extra on a new garment excludes the
religious newspaper. The payment of one
hundred dollars for watch and chain reduces
the subscription to some benevolent society
fifty dollars for the year. Thus runs the
evil. What is it but selfishness in all its
naked deformity, if stripped of the fancied
necessity which Fashion throws around it?
Necessity indeed!   The  silly dupes  may
blind themselves and others who are akin 
CHRIST AND ADORNMENTS.
Of spirit, but the degrading subterfuge is too
transparent to satisfy for a single instant the
demands of humanity, much less the claims of
peirjured honesty and outraged piety. Away
with the hypocritical cant, and at least have
the manhood to declare your preference for
selfish indulgences over the pleasurable duties
of benevolence, over the gospel obligations
relative to the ministry, over all the selfdenying efforts of religion.
Corruption of the will must also be a
result.   There is indeed no doubt that this
fi,tculty has much to do in forming the habit.
But the indulgence of the habit has a reflex
influence in corrupting still farther the voluntary power, till a habit of sinful determnination relative to this subject is formed.
Such is the complex nature of the mind,
aind such the mutual influence of its faculties,
that selfishness can never be indulged except
at the expense of a burdened conscience and
a corrupted will. Hence it is that men become more and more hardened by long persistence in evil practices, until it seems in
some cases an open question whether con —
science is not totally paralyzed, and the will
73 
74       CHRIST AND ADORNMENTS.
so depraved that it has lost all power of
choosing the right.
In the same manner, though not to the
same extent, the experience of those  who
have conscientious scruples about adornment,
in their hours of deeper religious feeling, and
who  lose them with declining piety, illustrates the great fact that every forbidden in.
dulgence corrupts the will. When the will is
yielding under the presence of religious emotions, the mind is awake to the responsibility
of the habit, but no sooner does its native corruption resume a portion of its sway, than returning insensibility evidences its fearful progress in the downward way.  It may be held
as an axiom in mental philosophy, that every
development of selfishness corrupts the will,
and prepares it for some greater exhibition
of its depravity.   Then when that development is the consequence not merely of an act
but of an established habit, its deteriorating
influence is in the ratio of its own strength
and permanence.   If, in other respects, the
practice of adornment is inexpedient and hazardous, in this it is absolutely suicidal.   It
is a voluntary degradation of the voluntary
power, a willful choosing of the wrong, with 
CHRIST AND ADORNMENTS.
the full consciousness that the choice perpetuattes itself by rendering it more and more
difficult even to prefer the right.
Selfishness being thus cultured and the will
thus corrupted, the way is prepared for another evil. That is,
The excitement of the passions.
The love of display may become so absorbing that its own most proper designation is
passion.   And  that passion in many  cases
rushes to the fearful verge of moial madness.
I-ow many, when once they  have entered
upon the career of fashionable dissipation,
have found no halting place, even though
religion, and affection, and reason, and selfpreservation, cried in their ears, until bankrutptev, and ruined health, and a dissolute
ftaltily have  brought  them  to their senses
just in time to see the wreck which their insane extravagance had spread around them,
and then to sink to an unwelcome grave, or
else, as frail and shattered vanities to live on,
the mere foam of existence, cursed and cursinmg till they die.
This result is no doubt largely attributable
to thle fact before stated, viz: the false judgment of the beautiful.   Beauty, unless in
75 
76       CHRIST AND ADORNMENTS.
trinsic, depends, to a great extent, upon the
laws of association. So long as an article of
apparel is confined to the circle of the noble,
wealthy, and refined, it is considered tasteful,
but no sooner does it begin its downward
course through the various ranks of society,
than it presents itself in every conceivable associati-on, and is at once placed under the ban
of a cultivated taste. Hence arises the necessity of the fi'equent changes in Fashion. These
changes, recurring so often, engross so much
of the time and attention, that at length the
habit of solicitude respecting them becomes
paramount to every other, and the poor deluded victim presents the sad spectacle of a
half demented "butterfly of Fashion."
"During the occupancy of the city of Moscow
by the French army, a party of officers and
soldiers determined to have a military levee,
and for this purpose chose the deserted palace
of a nobleman, in the vault of which a large
quantity of powder had been deposited. That
night the city was set on fire. As the sun
went down  they began to assemble.   The
females who followed the fortunes of the
French forces were decorated for the occasion.  The gayest and noblest of the army 
CHRIST AND ADORNMENTS.
were there, and merriment reigned over the
crowd. During the dance the fire rapidly
approached them; they saw it coming, but
felt no fear.' At length the building next to
the one which they occupied was on fire.
Conling to the windows, they gazed upon
the billows of fire which swept upon their
fortress, and then returned to their amusemient.  Again and again they left their amusemnent to watch the progress of the flames. At
length the dance ceased, and the necessity of
leaving the scene of merriment became ap.
parent to all.  They were enveloped in a
flood of fire, and gazed on with deep and
awful solemnity. At length the fire, communicating to their own building, caused them
to prepare for flight, when a brave young
officer named Carnot, waved his jeweled
glove above his head, and exclaimed,' One
dance more, and defiance to the flames.' All
caught the enthusiasm of the moment, and
'one dance more and defiance to the flames,'
burst from the lips of all.  The dance commenced. Louder and louder grew the sound
of music, and faster and faster fell the pattering footsteps of dancing men and women,
when suddenly they heard a cry,' The fire
77 
78       CIIRIST AND ADOIRNMENTS.
has reached the magazine! Fly! Fly for life! 
One moment they stood transfixed with horror-they did not know the magazine was
there-and ere they recovered from their stapor, the vault exploded, the building was
shattered to pieces, and the dancers were
hurried into a fearful eternity."
Hlow fitly does this represent the fbarful commercial conflagration that is now sweeping
with such desolating fury over the world.
3lIen were warned of its approach. They gazed
upon the nearing flames. But they turned
again to their pleasures, till involved in the
general crash of ruin. store than one firm of
heavy capital and abundant resources, has
failed, for want of a few hundred dollars, which
but a short time previously had been wasted
in some falshionable extravagance.  But such
was the intoxicating power of the indulgence,
that the bewildered victims whirled on like
the giddy dancers, till the retributions of a
righteous providence arrested their career.
Not only does it develop the passion of
display, but with it envy, jealousy, pride, evil
speakling, hypocrisy, covetousness, hatred,
and discontent. When once the passion for
adornment takes possession of the mind, the 
CHRIST AND ADORNMENTS.
more fortunate devotee is envied with an
intensity proportioned to her success. Jealousy watche  with an evil eye and a slanderous tongue every movement of a rival.
Hypocrisy waits with cringing flattery and
self-degrading duplicity, in the halls of the
pampered millionaire. Covetousness gloats
upon his gathered stores. Hatred watches
the gains of others in hope that fire or flood
will destroy them. And all combined fan
high the flames of discontent.  Such is the
retinue of sinful adornment. If they do not
all appear in every case, praise not the habit
for the exemption.  Would you laud the cup
because all who quaff its,sparkling cheer do
not die drunkards?  Neither does the fact
that other causes have repressed a portion
of the evil, give ground for the judgment of
charity. "'But if ye have bitter envying and
strife in your hearts, glory not, and lie not
against the truth. This wisdom descendeth
not from above, but is earthly, sensual, devilish. For where envying and strife is, there
is confusion and every evil work. But the
wisdom that is from above is first pure, then
peaceable, gentle, and easy to be entreated,
full of mercy and good fruits, without parti                    6
79 
80       CHRIST AND ADORNMENTS.
ality, and without hypocrisy."  (James, iii
14-17.)
Badras is the representation made above, it
does not reach the whole truth. There are
facts which may not be told in the ears of all.
There is a way that takes hold on hell. And
when vice allures the strongest, it is when
arrayed in the trappings of luxurious vanity.
When virtue is most tempted, it is when beguiled by charms whose setting is the blinding
witchery of Fashion's drapery and the glittering enticements of gem-decked pleasures.
Again, this habit chills the sympathies,
hardens the heart, and degrades the mind.
It is a law of mind, that the exhibition of
mock sympathy, or the exercise of real sympathy to an excessive degree in known eases
of no real importance, is chilling and ultimately destructive to sympathy itself. Hence
it is that novel.reading, by its excitement of
the sympathies when it is known that there
is no reality answering to the sympathetic
emotion, is so injurious to the mental and
moral nature.  So with the practice under
review. It is notorious that a rent collar, oi
spotted dress, or broken article of jewelry,
will call forth condolence enough to bury one 
CHRIST AND ADORNMENTS.
in sympathy, when the possessor is quite probably thanking her stars for the accident,
because it wil4 afford a good excuse to get an
other. A beggar at the door will be turned
away that very hour, with many self righteous
and pert remarks about the "impropriety of
encouraging street beggars," etc.
As justly, as keenly has " Nothing to wear"
satirized a similar disposition.
"Still an other, whose tortures have been most terrific,
Even since the sad loss of the steamer Pacific,
In which were ingulfed, not friend or relation,
(For whose fate she perhaps might have found consolation,
Or borne it, at least, with serene resignation,)
But the choicest assortment of French sleeves and collars,
Ever sent out from Paris, worth thousands of dollars,
And all as to style most recherche' and rare,
The want of which leaves her wisth nothing to wear,
And renders her life so drear and dyspeptic
That she's quite a recluse, and almost a skeptic,
For she touchingly says that this sort of grief
Can not find in Religion the slightest relief,
And philosophy has not a maxim to spare
For the victims of such overwhelming despair."
Again, when speaking
"Of those fossil remains which she called her' affections,'
And that rather decayed, but well-known work of art,
Which Miss Flora persisted in styling'her heart,"
81 
CHRIST AND ADORNMENTS.
hle has well painted the results of such in'
dulgence.
And in proportion to the deadening of the
natural sympathies, is that insensibility to
the influences of the Holy Spirit, which is
hardness of the heart and reprobacy of mind.
In a world of suffering like ours, we can but
deplore any thing that tends to repress the
spontaneous outgushings of the fraternal feeling which the benevolent Creator has placed
in each human bosom. We can but regard
every such attempt as an attack upon the
vital interests of society that should never be
tolerated.   "Rejoice with theni that do rejoice,,and weep with them that weep." (Rorn.
xii: 15.) " Put on therefore, as the elect of
God, holy and beloved, bowels of mercies,
kindness, humbleness of mind, meeknesss.
long-suffering, forbearing one another, and
forgiving one another, if any man have a
quarrel against any: even as Christ forgave
you. so also do ye.   And  above all these
thingb put on charity, which is the bond of
perfectness. And let the peace of God rule
in your hearts, to the which also ye are called
in one body; and be ye thankful. Let the
word of Christ. dwell in you richly in all
82 
CHRIST AND ADORNMENTS.
wisdom;  teaching and admonishing one another in psalms and hymnis and spiritual
songs, singing with grace in your hearts to
the Lord. And whatsoever ye do in word or
deed., do all in the name of the Lord Jesuts,
giving thanks to God and the Fathier by
him." (Col. iii: 12-17.)  These passages contain the Bible rule and measure of the grace,
with its associate manifestations.  Compare
these statements with the frivolity, selfishness, and recklessness, connected with a confirmed habit of adornment, and you have in
their essential antagonism a proof of the
chilling influence which it must exert upon
true sympathy. And when added to all this
is a growing insensibility to the only influence that can stem the tide of ruin and regenerate the nature, we have one of the most
complete pictures of the desperate depravity
of the heart and the reckless daring of consequences, that the sad history of humanity affords within the ranks of respectable society.
It is no wonder that poets and romance writers have stigmatized "the world," i. e., the
fashionable world, as "heartless."  In doing
so, they have recorded not merely the inmpression which the outward appearance would
83 
84      CHRIST AND ADORNMENTS.
give, but they have analyzed the inner sour ces of thought and feeling, and characterized
them in accordance with the effect that naturally'ensues to themselves from this course of
life. Jieartless they are, not merely in reference to the great interests of humanity, but
as regards the mighty claims which  crowd
upon  us in connection with the scheme of
redemption by our Lord Jesus Christ.
As a necessary corollary from all that precedes, it must follow that  The habit of display degrades the mind.
Nor is it a degradation merely in theory,
or in the eyes of those who note all tendencies with philosophic precision, and weigh
them with scientific case. It is a self-conscious
humiliation, all the more galling, as it is felt
to be folly. The worldling may for a time
remain unconscious of the mighlty powers
within him, and may forget his destiny, but
vanities and dreams will not always satisfy
the earnest longings of the immortal nature,
and sometimes he will awaken to the faict
that he is passing through this land of shadows to one of realities too substantial to be
evaded, and then he knows, he feels for the
moment, how degrading to all the nobler ill.. 
CHRIST AN\D ADOR'NMENTS.
stincts of his being, is such a life of " painted
outsides and hollow pretenses."  But alas
as "the dog is turned to his own vomit
again; and the sow that was washled, to her
wallowing in the mire," so turns  his soul
again to pleasure's circles, that her deeper
draught may drown  his fears, and  stupify
his consciousness of a hereafter.   Thus  a
deeper degradation follows close  upon  the
recollection of the one that has gone before,
until he becomes in reality fit for little else
than to be preserved for a time as are the
abnormal members of the human frame, to
be a warning to others.
But the guilt of such voluntary disarrangement of the handiwork  of the Almighty,
such willful enslavement of all the immortal
powers of the blood-bought soul, who shall
estimate?  Since  the moral suicide is as
complete, we see no difference between "life
drained drop by drop from  the soul, and
that sent forth at a blow from the red hand."
Many have died upon the gallows for crime
committed in the heat of momentary passion,
with far less real degradation of the moral
nature, and less willful criminality before
God, than must be attached to the character
85 
86      CIRRST AND ADORNMENTS.
of one who deliberately SQUANDERS MEANS,
MISSPENDS  TIME,  PERVERTS   THE   JUDGMENT, CULTIVATES  SELFISHNESS, CORRUPTS
THE WILL, EXCITES  THE  PASSIONS, CHILLS
THE SYMPATHIES, HARDENS THE IIHEART, DEGRADES THE MIND, AND ALL FOR SO POOR A
MOTIVE AND FOR SO TRANSIENT AND DECEPTIVE A REWARD.
The habit of paying undue attention to
trifles when things of real importance demand
the thought, is always deteriorating to the
mental constitution, and if long persisted in,
unfits it to take calm and proper views of the
real interests of existence, or to struggle successfully with the evils of the world. Few
greater misfortunes can befall a youth than to
be trained into the belief that dress and appearance are the supreme good after which to
aspire, and the chief responsibilities of probation. To allow silks and satins, sleeves and
collars, shawls and ermine, lace and jewelry,
etc., to engross the attention, when all the
powers of the soul should be engaged in the
grand struggle for an imperishable crown, is
necessarily disarranging to the order of mental action, destructive to the proper balance
of the powers (which even safety from crime 
CHRIST AND ADORNMENTS.
demands), and effectually nullifying to the
claims of God. Can it be expected, then, that
God shall be unmindful of this thing?
We have intimated that safety from crime
demands the proper balance of the mental
powers. This truth will need very little
elucidation.  If the passions lsurp the authority of the conscience, and the mandates
of Fashion are esteemed of higher authority
than the will of God, it is plain that the law
of progression which controls all our activities,
must point toward an alliance with evil at
some future stage of the descending road,
which will be marked by a development of
the passions audacious in a degree commensurate with their increased strength.  What
the crime then developed shall be, may depend much upon circumstances, but the tendency to some crime lies within the very
nature of self-degradation. Even if the tendency never grows into an actual commission
of criminal acts, it will be because of counteracting influences.
When to this we add the weight of considerations still to be urged, it must be plain to
every mind that a gradual steeling of the
mind against all good influences is an attend
87 
88      CIIRIST AND ADORNMENTS.
ant phenomenon of the retrogression, and that
the soul is thus left defenseless and powerless
amid the tendencies to ruin surrounding it.
Now place such a mind amid the dissipations
and follies, and hypocrisies of fashionable life;
let the social affections and sympathies be
scathed, and the conscience silenced, and the
passions excited; let it be the demoralizing
fact that wealth instead of character is the
standard of respectability; let the rake and
the debauchee be the admitted companions
and equals; let all this be so, and then must
human nature be something more than it is,
if virtue's strongest temptations lie not concealed amid the opportunities which waltzes
at late hours, and their kindred amusements.
so sedulously present.
Again, this habit causes the violation of
the most solemn religious vows.
Such vows have been made at times up
numbered in the history of every professing
christian. In the bitterness of penitential
emotion, while drinking the "wormwood and
the gall," they were lisped forth in the chamber of secret prayer, or in utter wretchedness
groaned out upon the midnight couch of tor.
turing reflections. 
CIIRIST AND ADORNMENTS.
"I'l11 go to Jesus, though my sin
Like mountains round me close;
I know his courts, I'11 enter in,
Whatever may oppose.
"Prostrate I'll lie before his throne,
And there my guilt confess;
I'll tell him I'm a wretch undone
Without his sov'reign grace.
"I can but perish if I go,
I am resolved to try;
For, if I stay away, I know
I must for ever die."
Then followed the act of solemn consecra
Lion.
"Nay, but I yield, I yield;
I can hold out no more;
I sink, by dying love compelled,
Anrd own thee conqueror.
"Though late, I all forsake;
My friends, my all resign;
Gracious Redeemer, take, 0 take,
And seal me ever thine."
Then when the mighty work was done, how
joyfully they sang         "He justly claims us for his own,
Who bought us with a price;
The christian lives to Christ alone,
To Christ alone he dies.
89 
CHRIST AND ADORNMENTS.
"Jesus, thine own at last receive;
Fulfill our heart's desire;
And let us to thy glory live,
And in thy cause expire.
"Our souls and bodies we resign;
With joy we render thee
Our all-no longer ours, but thine,
To all eternity."
And repeatedly, as gratitude has swelled
their bosoms, have they exclaimed      "If so poor a worm as I
May to thy great glory live,
All my actions sanctify,
All my words and thoughts receive;
Claim me for thy service, claim
All I have and all [ am.
"Take my soul and body's powers;
Take my mem'ry, mind, and will;
All my goods and all my hours;
All I know, and all I feel;
All I think, or speak, or do;
Take my heart, but make it new."
When receiving the symbols of the broken
body and shed blood of our Lord, their language has been        "Thou God of covenanted grace,
Hear and record my vow,
While in thy courts I seek thy face,
And at thine altar bow.
90 
CHRIST AND ADORNMENTS.
"Henceforth to thee myself I give,
With single heart and eye,
To walk before thee while I live,
And bless thee when I die."
And ofttimes when coldness has long held
them, but they have at length aroused from
their lethargy, they have joined in the expressions
"Thine would I live. thine would I die;
Be thine through all eternity;
The vow is passed beyond repeal,
And now I set the solemn seal.
"Here at that cross where flows the blood
That bought my guilty soul for God,
Thee my new Master now I call,
And consecrate to thee my all."
And as returning joys have brightened their
hopes of heaven, 0, with what heartiness have
they cried
"'T is done, the great transaction's done;
I am my Lord's and he is mine;
He drew me, and I followed on,
Charmed to confess the voice divine.
"Now rest, my long divided heart;
Fixed on this blissful center, rest;
Nor ever from thy Lord depart;
With him of every good possessed."
91 
CHRIST AND ADORNMENTS.
"High Heaven, that heard the solemn vow,
That vow renewed shall daily hear,
Till in life's latest hour I bow,
And bless in death a bond so dear."
In that deeply interesting moment when, in
the baptismal rite, they took upon themselves the solemn obligation to live as his
covenant people, they promised to "renounce
the devil and all his works, the vain pomp
and glory of the world, with all covetous desires of the same, and the carnal desires of
tne flesh, so as not to follow or be led by
them."  "A condition of church membership
is that the candidate shall have been baptized, and, of c( urse, by plain implication, is
living in the performance of the baptismal
vow. This vow can never be innocently
broken with God, because founded upon unchanging rights. And it is a compact with
the church universal in baptism, and with
the particular branch of the church with
which the candidate united, which can never
be repealed."
Thus does the practice of adornment not
only violate all the consecration vows of penitence and of gratitude-vows which have
been made in the most trying circumstances
92 
CHRIST AND ADORNMENTS.
of life; that have been repeated when bending over the suffering form of some loved
one, or when wiping the death-damps from
the brow of some cherished hope, or when
gazing into the cold and cheerless grave of
some blighted affection-not only all these
does it disregard, but it holds the solemn
compacts of church relationship as things of
naught.
True, those who are thus guilty may endeavor to extenuate their fault.   "Perhaps
there is no sophism more generally acted
upon than this.'The obligations of an individual are measured by his character.' For
example, the backslider considers himself
exempt from christian duty, because he does
not possess the christian character. It is a
great mistake. Obligations are eternal and
immutable, and no change of character can
ever abrogate them. We thence conclude,
that such vows and compacts can never be
innocently broken. Yet every person who
practices what we condemn in this article, is
guilty of the violation of his baptismal vow,
and his vow of church relationship. Let such
tell us upon what principle they claim the
honor of the christian name, while they still
93 
94      CHRIST AND ADORNMENTS.
persist in such a course." (Gift of Power, p.
262.)
262.)
"Offer unto God thanksgiving; and pay
thy vows unto the Most Hiigh." (Ps. 50, 14.)
"When thou vowest a vow unto God, defer
not to pay it; for he hath no pleasure in fools:
pay that which thou hast vowed.  Better is it
that thou shouldst not vow, than that thou
shlouldst vow and not pay.    Suffer not thy
mouth to cause thy flesh to sin; neither say
thou before the angel, that it was an error:
wherefore should God be angry at thy voice,
and destroy the work of thine hands? "(Eccel.
v: 4-6.)
Another consequence of the practice of
adornment is that  It creates a habit of sinful indulgence.
It has been well said, "We paint our lives
in fresco. The soft and facile plaster of the
mnoment hardens under every stroke of the
brush into eternal rock." Truthfully and
beautifully does this express the power of
habit.   Every word  and every thought is
shaping the soul into some form of activity
or repose, which, if strengthened to a given
point, will remain as unchangeable as the
decrees of fate. 
CIRISRT ANDI) ADO RN MEENTS.
The muscles of the human frame may be
trained by the influence of habit to an almost
incredible degree of vigor and endurance. A
'1'urkish porter will trot at a rapid pace, and
carry a weighlt of six hundred pounds.  "Milo,
a celebrated athlete of Crotona, in Italy, accustomed himself to carry the greatest burdens, and by degrees became a monster in
strength. It is said that he carried on his
shoulder an ox four years old, weighing upward of one thousand pounds, and afterward
killed him with one blow of his fist.  lie
was seven times crowned at the Pythian
games, and six at the Olympic. lie presented
himself the seventh time, but no one had the
courage to enter the list against him.   lie
was one of the disciples of Pythagoras, and
to his uncommon strength that learned preceptor and his pupils owed their lives. The
pillar that supported the roof of the building
suddenly gave way, but Milo supported the
roof of the house, and gave the philosopher
time to escape."
So with the mind. By slow and imperceptible degrees it may be molded to any course
of action, and confirmed in the effort until
its activities shall run to it as readily as they
7
9.5 
96        CHRIST AND ADORNMENTS.
did originally in their natural channels, and
with even greater strength.
Habit is stronger than nature. It becomes
then a question of serious moment.   What
habits are our actions forming?  The voice of
desire listened to once, prepares the ear for
a second audience. The prohibited pleasure
gazed upon to-day, leaves a little of its attraction for the display of to-morrow. The sinful indulgence which now courts favor once
smiled upon, it will grow with rolling years,
till the humble beggar of your clemency shall
lord it over; reason, conscience, all, and till
you shall find yourself the bond slave of a
tyranny as degrading as at the outset it was
insignificant.
"Vice is a monster of so frightful mien,
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace."
This is the philosophy of the habit of indulgence created by the practice of adornment.
When first entered upon it is with faltering
accents and trembling steps. But soon the
step is firmer and the tones more full. At
last with reckless haste and wild impassioned 
CHRIST AND ADORNMENTS.
notes, the course is rushed over till it ends ia
ruin and death.
One such- habit of indulgence formed, and
the rash experimenter is moving  down the
slope where every gratification adds momentum to his progress, and each acceleration of
velocity brings with it the luring power of
some other sin lying right along his pathway.
These combined excite the appetite for some
still untasted sweet of pleasure, till habit is
interwoven with habit, sin interfused with
sin, and all interpenetrated with corruption.
Then how hard, O how hard for him to check
his career, and retrace his steps up the long,
toilsome steep of self-denying effort and crossbearing activity.
Let me here address the young and gay.
You expect to prepare for death at some
future time, and are fully conscious that your
present conduct is not leading you toward
that preparation. On the contrary, if you
have serious impressions you are well aware
that a few follies will effectually dissipate
them. Now let me ask, Where is the foundation of your hope of turning one day to God?
If now, in the spring time of life, with your
hearts free from the cares of the world, un
97 
98        CHRIST AND ADORNMENTS.
trammelled by the sinful habits of long years,
unburdened with the guilt of age, if now,
with all these favorable circumstances, you
deliberately slight the instructions of your
sabbath school, and if, in spite of the remonstrances of your conscience, and the strivings
of the Spirit, you calmly, deliberately, and
with purpose forsworn, cast yourself into the
eddying tide of fashionable indulgences, mar
your character by the cultivation of selfishness, by the corruption of your will, by the
perversion of your judgment, by the excite.
ment of your passions, and, by the creation
of habits of sinful indulgence, and, in addition, load yourself with the guilt of squandered means, and misspent time, and broken
vows; if you willfully do all this, where is
the foundation of your hope that while the
whirl of the life-dance is about you, you will
turn from the evil of your ways and seek
after God? And even if by some rare providence, with all these fearful odds against you,
you should be brought to reflection, is it
wise, is it prudent, is it safe, to lay up such
a magazine of material for the life-struggle
that is to follow? 0, the bitter groans that
the breaking of those habits will then cost; 
CHRIST AND ADORNMENTS.'
the intense, fearful, desperate struggle with
your own nature that then must be; the vain
regrets, the grief-wrung prayers, the legion
of discouragements, and all this when but a
few short steps from the darkness of the
GRAVE. 0, beware, beware! The voice of
the siren may be sweet, and the form of the
enchantress may be decked in nameless beauties, but remember that her silver tones speak
naught but lies, her gorgeous drapery is but
the semblance of a dream. Her bowers may
be fragrant with the richest perfume, they
may be fanned by the softest zephyrs, they
may be jubilant with soul-stirring strains.
But the perfumes will prove to be but the
odor which poisons as it pleases, the breezes
will bear miasma on their breath, the jubilant
strains will be the sounds of joy never to be
realized.
The first habit of sinful indulgence is the
temporal and eternal ruin of all those whose
transgressions are visited upon them here.
The culprit upon the gallows, the criminal in
the prison, and the  wretch whom justice still
allows to run at large, were made what they
have become by the first habit of sinful indulgence. A fearful thing it is to tamper with
'.'!'
99 
100       CHRIST AND ADORNMENTS.
the moral virtues of the soul. Like vestal
fires they should be guarded with pious zeal,
and the lrand that should dare to smother
one of them should meet the bitter execration
which its sacrilege would deserve.
As a consequence of the foregoing, the habit
of adornment       Increases the love of the world.
This proposition may be denied, but a mo     ment's reflection will be sufficient to con     vince the objector, that if one sympathizes to
such an extent with the world as to choose
its livery and desire its associations, these
things, by the inevitable laws of mind, will
deepen that sympathy into love. There is
something so weakening to the christian
graces in the fact of being placed under
false colors, that the inconsistency of being
in such a position is forgotten in the dread
of the further inconsistency of being exhib    ited in the midst of such associations. Hience
these graces are trimmed down to the low stan     dard of worldly formalism, while the love of
the world triumphs in their defeat, and rises
by their fall.
A poor thing to love is this world, and smali
is the merit of any attempt to make us love
: L
.e  f e, 
ChIRIST AND ADORNMENTS.
it better, especially since it is in open competition with the love of Christ.
Every action has a tendency to make us
love the world more, or Christ better, and no
action can increase our love for both.  Now,
if the practice of adornment does deepen our
piety and quicken our zeal, we have nothing
more to say.  If it does not do this, it must
tend to the opposite, as experience and scripture declare that it always does.  "Know ye
not that the friendship of the world is at
enmnity with God? Whosoever therefore will
be a friend of the world is, the enemy of
God." (James, iv: 4.)
Again, the habit of adornment enslaves the
conscience.
This it does by impeaching the authority
of heaven in what it pleases to term unimportant matters, and by rendering life a
continuous chain of habitual transgressions.
There is no more common error than the
supposition that the enormity of our offenses
is gauged by our estimate of them. With
God there is no comparative scale of trans gression, except as our sins concern the in terests of our fellow-men. We may contract
as much guilt by a so-called little sin as by
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102     CHRIST AND ADORNMEiNTS.
many which rank highler among men upon
the category of crime. The authority of a
lawgiver may be as much questioned by a
minor transgression as by one that involves
more extended interests. Hlience the declaration, "Whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all."
(James, ii: 10.)
WYhen the Rubicon is once passed, though
but a step beyond may have been taken, the
soul is committed to evil as certainly as though
it were left far in the rear, yet then the flat.
tering unction is laid to that soul that all is
right. Because the stream has proved so
narrow, it would fain believe that it has not
been crossed at all, while in fact it stands
upon the farther shore.
Thus the conscience is enslaved, and then
life becomes a scene of continuous sin, binding
the chains still tighter around the moral sense
till it ceases to remonstrate, and leaves the
soul, like the helmless ship, the sport of every
wind.
A thrilling instance of the result of sueh
thralldom is thus recorded: "A few years ago,
there was living in one of our large cities, a
young lady, who was the only child of wealthy 
CIRIST AND ADORNMENTS.
and worldly parents. She was fond of the gay
pleasures of the city, moved in the highest
circles of fashion, and lived as though there
was no higher world. While thus living in
pleasure, she was asked by a female friend to
accompany her to the weekly prayer meeting.
There the Spirit of God awakened in her the
consciousness of sin, and bowed down her
heart in anguish at the thought of her guilt.
Her heaviness of spirit was soon discovered
at home, and her parents were in consternation lest their beautiful daughter should leave
the circles of pleasure for the service of God.
They besought her and commanded her to
return to the gay world.  But a power above
theirs was at work, and she was sore stricken
in heart.  At last, those parents actually
bribed her to attend a party of pleasure, by
the gift of the richest dress that could be
bought in the city of New York. She reluctantly consented, went to the festival, and
returned without one trace of her religious
emotions.  But the joy of her parents was
short.  In another week their daughter was
at the point of death, and the skillful physi cians whom they summoned could only tell
them that there was no hope. When this
103 
104     CHRIST AND ADORNMENTS.
opinion was made known to the dying girl,
she lay for a few moments in perfect silence,
as if surveying the past and looking into the
future. Then, rousing herself, she ordered a
servant to bring that dress, and hang it upon
the post of the bed. She next sent for her
parents. In a few minutes they stood weeping at her side. She looked upon each of
them for a time, and then, lifting up her
hand, and pointing to the dress, said to each
of them distinctly, with the terrible calmness
of despair,'Father, mother, there is the price
of my soul!'"
Blind to consequences, they were willing to
throw the reins upon the neck of vanity, all
reckless of the destination whither it would
hurry her, and solicitous only that their
lovely daughter should ride in splendor on
the way.  If her prancing steed could have
leaped the grave and plunged beyond the
hereafter, it might all have been well. But if
the terminus of life's road be at the portals
of the tomb, rest assured that we shall need
an unfettered conscience to pilot us through
its gloomy labyrinths. But 0, to go there
with broken vows staining every remembrance of the past, with fixed habits of sinful 
CHRIST AND ADORNMENTS.
indulgence, with  a confirmed love of the
world, and with an enslaved conscience pressing with fearful weight upon the present-to
go there thus burdened and thus haunted!
May God save us from the fearful doom.
Again, this habit prevents spiritual progress.
Said an aged minister to his daughter, as
she was leaving him just after her marriage,
"M y child, I want you to remember this one
thing, all you can get out of life is usefulness."
Noble thought, worthy of a minister of Christ.
" All we can get out of life is usefulness."  Then
the more useful we are, the better do we fulfill
our destiny. A useless life in a world where
all the tremendous activities of Heaven and
Hell are struggling for the mastery, is the
greatest inconsistency this side of perdition.
A useful life, when every one of its sanctified
energies lifts some immortal aspiration into
the pure light of Heaven's hope, is the most
godlike work this side of heaven.
A listless inactivity, when every influence
flows into the balance which poises between
two worlds, is disgraceful in the extreme, dishonoring to God, and debasing to humanity.
A useful life, in the highest sense, is synony
105 
CHRIST AND ADORNMENTS.
mxous with a holy life. And every thing that
would prevent spiritual usefulness without,
will obstruct the progress of holiness within.
The outer world answers to the inner. A
reciprocity of influence pervades both. Repression practiced upon one is destruction to
the other. Prevent the streams from flowing
out and the fountain will sink within.
If the "mnufflers, the bonnets, the mantles,
and the wimples, and the crisping pins" help
our associates to heaven, then do they also
assist our own spiritual advancement. But
if good old Bunyan's dream be correct, then
is our proposition to the contrary established.
"Then I saw in my dream, that when they
were gone out of the wilderness, they pre
sently saw a town before them, and the name
of that town is Vanity; and at the town there
is a fair kept, called Vanity Fair. It is kept
all the year long. It beareth the name of
Vanity Fair, because  the town where it is
kept is lighter than vanity, (Ps. lxii: 9,) and
also because all that is there sold, that cometh
thither, is vanity; as is the saying of the wise
'All that coineth is vanity.' (Eccl. xi: 8, see
also i: 2-14; ii: 11-17; Isa. xl: 17.) This fair
is no new erected business, but a thing of
106 
CHRIST AND ADORNMENTS.
ancient standing. I will show you the originial of it. Almost five thousand years ago
there were pilgrims walking to the celestial
city, as these too honest persons are; and
Beelzebub, Apollyon, and Legion, with their
companions, perceiving by the path that the
pilgrims made, that their way to the city lay
through this town of Vanity, they contrived
here to set up a fair; a fair wherein should be
sold all sorts of vanity, and that it should
last all the year long.'5 " Now, as I said, the
way to the Celestial City lies just through
this town where this lusty fair is kept; and he
that would go to the city, and yet not go
through this town,' must needs go out of the
world.' (1 Cor. v: 10.) The Prince of princes
himself, when here, went through this town
to his own country, and that upon a fair-day
too; yea, and, as I think, it was Beelzebub,
the chief lord of this fair, that invited him to
buy of his vanities, yea, would have made
him lord of the fair, would he but have done
him reverence as he went through the town.
Yea, because he was such a person of honor,
Beelzebub had him from street to street and
shlowed him all the kingdoms of the world in
a little time, that he might if possible, allure
107. 
108       CHRIST AND ADORNMENTS.
that Blessed One to cheapen and buy some
of his vanities; but he had no mind to the
merc]andise, and, therefore, left the  town
without laying out so much as one farthing
upon these vanities. (Matt. iv: 1-8; Luke iv:
5-8.)  This fair, therefore, is an ancient thing,
of long standing, and a very great fair. Now
these pilgrims, as I said, must needs go
through this fair.  Well, so they did; but,
behold, even as they entered into the fair, all
the people in the fair were moved, and the
town itself as it were in a hubbub about them,
and that for several reasons:  For,
"First, The pilgrims were clothed with such
kind of raiment as was diverse from the raiment of any that traded in that fair.  The
people, therefore, of the fair, made a great
gazing upon them; some said they were
fools; some, they were bedlams; and some,
they were outlandish men. (Job. xii: 4;
1 Cor. iv: 9.)
"Secondly, and as they wondered at their
apparel, so they did likewise at their speech;
for few could understand what they said.
They naturally spoke the language of Canaan; but they that kept the fair were the men
of this world; so that from one end of the fair 
CHRIST AND ADORNMENTS.
to the other, they seemed barbarians each to
the other. (1 Cor. ii: 7, 8.)
"Thirdly,. but that which did not a little
amuse the merchandisers was, that these
pilgrims set very light by all their wares.
They cared not so much as to look upon
them; and if they called upon them to buy,
they would put their fingers in their ears, and
cry,'Turn away mine eyes from beholding
vanity,' (Ps. cxix: 37,) and look upward, signifying that their trade and traffic was in
heaven. (Phil. iii: 20, 21.)
"One chanced, mockingly, beholding the carriage of the men, to say unto them,'What
will ye buy?'  But they, looking gravely
upon him, said,'We buy the truth.' (Prov.
xxiii: 23.) At that, there was an occasion
taken to despise the men the more; some
mocking, some taunting, some speaking reproachfully, and some calling upon others to
smite them. At last things came to a hubbub, and great stir in the fair, insomuch that
all order was confounded. Now was word
brought presently to the great one of the fair,
who quickly came down, and deputed some
of his most trusty friends to take those men
into examination about whom the fair was
109 
CHIRIST AND ADORNMENTS.,
almost overturned. So the men were brought
to examination; and they that sat upon them
asked whence they came, thither they went,
and what they did there in such an unusual
garb. The men told them they were pilgrims
and strangers in the world, and that they
were going to their own country, which was
the heavenly Jerusalem,' (Heb., xi: 13-16,)
and that they had given no occasion to the
men of the town, nor yet to the merchandisers, thus to abuse them, and to let them
in their journey, except it was for that, when
one asked them what they would buy, they
said they would buy the truth.  But they that
were appointed to examine them did not be.
lieve them to be any other than bedlams and
mad, or else such as came to put all things
into a confusion in the fair. Therefore they
took them and beat them, and besmeared
them with dirt, and then put them into the
cage, that they might be made a spectacle to
all the men of the fair. There, therefore,
they lay for some time, and were made the
objects of any man's sport, or malice, or
revenge; the great one of the fair laughing
still at all that befell them. But the men
being patient, and'not rendering railing for
110 
CHRIST -AND ADORNMENTS.
railing, but contrariwise blessing,' and giving
good words for bad, and kindness for injuries
done, some men in the fair that were more
observing and less prejudiced than the rest,
began to check and blame the baser sort for
their continual abuses done by them to the
men. They, therefore, in angry manner, let
fly at them again, counting them as bad as
the men in the cage, and telling them that
they seemed confederates, and should be made
partakers of their misfortunes. The others
replied, that, for aught they could see, the
men were quiet and sober, and intended nobody any harm; and that there were many
that traded in their fair that were more
worthy to be put into the cage, yea, and
pillory too, than were the men that they had
abused. Thus, after divers words had passed
on both sides (the men behaving themselves
all the while very wisely and soberly before
them), they fell to some blows among themselves, and did harm one to another. Then
were these two poor men brought before their
examiners again, and there charged as being
guilty of the late hubbub that had been in
the fair. So they beat them pitifully, and
hanged irons upon them, and led them in
8
ill 
112       CHRIST AND ADORNMENTS.
chains up and down the fair, for an example
and terror to others, lest anlly should speak in
their behalf, or join themselves unto them.
But Christian and Faithful behaved themselves yet more wisely, and received the
ignominy and shame that was cast upon them
with so much meekness and patience, that it
won to their side (though but few in comparison of the rest), several of the men in the
fair. This put the other party yet into a
greater rage, insomuch that they concluded
the death of these two men. Wherefore they
threatened, that neither cage nor irons should
serve their turn, but that they should die for
the abuse they had done, and for deluding the
men of the fair. Then were they remanded
to the cage again, until further order should
be taken with them. So they put them in,
and made them fast ill the stocks."
Here we have the conduct of the true christian depicted. Reverse the scene and you
need no painting to exhibit it. Its original
may be found almost anywhere, and mostly
because of sinful adornments.
Lastly. The habit of adornment subjects
the individual practicing it to the ruinous 
CHRIST AND ADORNMENTS.
reaction of personal influence from tfamily
companions and from the church.
Take the fashion-loving mother as the first
example. Yet how strangely grating sounds
that hallowed  name in such connection.Mother!
"The mother in her office holds the key
Of the soul; and she it is who stamps the coin
Of character, and makes the being who would be a savage,
But for her gentle cares, a christian man."
Yet even the mother may so far forget her
responsibilities as to throw her molding influence into the scale of worldly pleasure and
passing vanity. But, alas! how often does
the evil return upon her own head.
A young lady, who had been educated by
her mother in the path of folly, was laid upon
the bedof death. The past rushed before her
with its accumulated load of guilt, and the
fearful retributions of the future gathered
around her in all the horrors of her wretched
state.  Her mother strove to comfort her, and
spoke of God and mercy. But the daughter
interrupted her with the awful exclamation,
"It is too late to speak of God to me. You
have undone me, and now I am going to hell,
and you will come after me."  0, what words
113 
114     CHRIST AND ADORNMENTS.
to be treasured as the dying accents of a
child!
HoW striking the contrast presented by the
filial affection of one who had enjoyed a true
mother's care, and had felt her holy influence.
"A mother, good and gently kind,
Was there to guide my infant will;
She led my thought, and filled my mind
With memories that linger still.
Many a prayer to Christ her Lord,
She said for me with streaming eyes;
Many a good and holy word,
She bade me learn and ever prize.
"I followed sadly to the tomb
The blessed one that loved me so;
Into the dark and dreadful gloom
To better lands I saw her go.
And with her went the best of joy,
The best of earth, the best of love;
Behind remained the sad alloy
Of colder hearts for me to prove."*
It is related of the ancient Carthaginians,
that they had an idol to which they offered
their infiant children in sacrifice, and which
was so constructed that when a child was
placed in its arms it would be dropped into a
gulf of fire. It was esteemed of much conse           * From Eaglestone's Poems. 
CHRIST AND ADOBNMENTS.
quence that the infant should be presented
smiling, and hence the mothers would use
every artifice to excite their pleasure, and
then with their own hands would place them
upon the idol's arms.
We shudder at the fearful recital, and wonder how such unnatural mothers could ever
be found.
But they were impelled by religious faiith
and superstitious fears. The mother who, in
a christian land, presents her child a living
sacrifice upon the altar of fashion, does so in
opposition to all the precepts of her religion,
and with none of the constraining influences
of devout superstition. But God does not
suffer such violations of the holiest relations
with impunity. He records his reprobation
of them in the avenging strokes of his providence, when some loved but lost child of
promise exclaims, "Mother, you have ruined
me! " 0, fond mother, how could thy daughter die?
When the various consequences of the habit
of adornment that have been specified in the
foregoing pages, are seen in the experience
of the members of a family, then follow, as
a further result, peevishness, discontent, pas
115 
116      CHRIST AND ADORNMENTS.
sionate longings for something still beyond
the reach, a fretfulness aid fault-finding snap.
pishness, all of which change the quiet home
into a scene of contention, where the most
unlovely traits of character are exhibited.
Nor does the evil stop here. Like some demon whom she has called from his repose, but
has no power to "lay" again, it follows the
victim even to her most retired retreat, and
murmurs and dissatisfaction are the aliment
upon which she subsists. Again we quote
"Nothing to Wear," as exhibiting this result
in terms of merited rebuke. 
"Oh, ladies, dear ladies, the next sunny day,
Please trundle your hoops just out of Broadway,
From its whirl and its bustle, its fashion and pride,
And the temples of Trade which tower on each side,
To the alleys and lanes where misfortune and guilt
Their children have gathered, their city have built;
Where Hunger and Vice, like twin beasts of prey,
Have hunted their victims to gloom and despair;
Raise the rich dainty dress and the fine broidered skirt;
Pick your delicate way through the dampness and dirt;
Grope through the dark dens, climb the rickety stair
To the garret, where wretches, the yoing and the old,
Half starved and half naked, lie crouched from the cold;
See those skeleton limbs, those frost-bitten feet,
All bleeding and bruised by the stones of the street:
Hear the sharp cry of childhood, the deep groans that swell 
CHPRIST ANDI ADONMIENTS.
From the poor dying creature who writhes on the floor,
Hear the curses that sound like the echoes of Hell,
As you sicken and shudder, and fly from the door;
Then home to your wardrobes, and say, if you dareSpoiled children of Fashion, you've nothing to weary"
"And oh. if perchance there should be a sphere,
Where all is made right which so puzzles us hwere,
Where the glare, and the glitter, and tinsel of Time
Fade and die in the light of that region sublime;
Where the soul, disenchanted of flesh and of sense,
Unscreened by its trappings, and shows, and pretense,
Must be clothed for the life and the service above,
With purity, truth, faith, meekness, and love;
Oh, daughters of Earthl foolish virgins, beware l
Lest in that upper realm you have nothing to wear I
As she is in the family, so is she also in the
church.  So far as her influence extends, she
draws around herself associations of a kindred spirit, and thus transforms the pure and
sanctifying atnmosphere of the Church of God
into stimulus for her own habits of life, at
the same time that she repels the more heavenlly spirit of the earnest believer.
Thus influence reacts upon its source, perpetuating its streams, and rendering them
more copious and murky by every day's experience.
Such are some of the results of the habit
117 
118     CHRIST AND ADORNMENTS.
of adornment upon the individual. Of course,
we can not expect to see them all exhibited
in the.experience of every one who is guilty
of the practice, for such are the differences
of temperament, of circumstances, and of
temptations, that they will be varied from
the slightest to the deepest shade. But the
grand tendency is the same, and the person
who dares to brave that tendency is entering
the outermost circles of the fearful maelstrom
whose revolving tides draw nearer and nearer
to their ingulfing center. Happy the one who
is aroused ere his giddy brain and accelerated
motion preclude the possibility of escape.
Here let me entreat the reader to pause
and review the ground. Remnember that the
consequences to which we have referred do
not exist as mere rhetorical points from which
to make a case by a process of special pleading. On the contrary, they grow out of the
unchanging laws of mind and spirit. As well
may any one hope to reverse the most inexoorable law of matter, as to enter upon a
course of adornment and escape the inevitable entailment which the violated laws of
mind impose. Remember, too, that before
the God who is the guardian of those laws, 
CHRIST AND ADORNMENTS.
the assertion "I do n't believe it," will be no
excuse. Disprove it if you can. Reverse the
laws of' God and change the nature of mind.
Enfranchise yourself from the dominion of
responsibility. Then, and not till then, can
tile habit be justified.
CHAPTER III.
ANS. II.-The effect of this habit upon the
Church.
It curtails her material resources. Being a
voluntary association, her resources are only
such as the piety of her membership may
place at her disposal. Whatever then militates against the piety of her individual adherents, restricts, to just that extent, the
amount of her avails. And if the deteriorating influence be of such a character as
not only to depress piety, but also to absorb
the means which piety would command, it is
all the more powerful for evil.
119 
120       CHRIST AND ADORNMENTS.
After all that has been said, the evil influence of adornment upon personal religion
can not be deemed equivocal.  And its effect
upon the material resources of the church is
not less clear. It is a fact, which the arithmetic of a child may demonstrate, that if a
person has an income of one thousand dollars,
and can live on eight hundred, he has two
hundred for benevolence and the savings
bank. But if his expenses run up to nino
hundred and ninety-nine dollars, while his
income remains as before, both the savings
bank and benevolence will be cheated of their
dues. This must be the case even where there
is a disposition to give, but when the love of
display has eradicated that desire, the cause of
Christ must suffer not only present destitution,
but prospective embarrassment and want.
Small as the individual deficiencies may be,
they swell when taken together, to an aggregate of alarming magnitude. One dollar spent
by each member of the christian church for
needless ornaments, or for more costly clothing than is actually required, would, if consecrated to the cause of God, pour ten millions
a year into his treasury, and send the missionary of the cross to every tribe of man. 
CHRIST AND ADORNMENTS.
"A wise man scorneth nothing, be it never so small or
homely,
For he knoweth not the secret laws that may bind it to
great effects."
These squanderers of the Lord's property
fondly imagi.ie that, somehow, the deficiencies
of the church must be accounted for by herself, in her collective capacity. They are
strangely forgetful that the all-seeing eye
distributes to each his personal share in the
dereliction, and holds him-responsible for it.
It is mournful to think how much remains
undone which might be accomplished by the
church for the cause of God and the good of
man, were all expenditures for unnecessary
adornment devoted to his service. There is
surplus wealth enough connected with the
church to-day to endow every institution of
learning in the world; to pay the indebtedness of every church; to sustain a missionary
in every tribe; to give the Bible to every
family who would receive it; in short, to
meet all the material necessities of the cause
of Christ. This may seem an exaggerated
statement, but look at a single fact. The
simple interest on the possessions of those
connected with the churches of our nation
121 
122      CHR]ST AND ADORNMENTS.
alone is about $380,000,000 per year.  Add
to this the interest on all the rest of the possessiona of evangelical christendom, and it will
be seen that if our statement is at variance
with the truth at all, it falls far short of it.
Why is not this wealth rightly devoted?
One main reason is, because Pride and Faslihion have forestalled religion, and while they
take the munificence, she must rest content
with the mere dribblets. Thus God is wronged
in the permitted ruin of those who might be
saved. And though the laws of maii recognize man's right to give or withhold as he
pleases, the laws of heaven require that we
shall do good as we have opportunity, not
merely as we may feel disposed. And this
command is just as binding as is the corresponding prohibition of evil.  "If thou forbear
to deliver them that are drawn unto death,
and those that are ready to be slain; if thou
sayest, Behold, we knew it not; doth not
hlie that pondereth the heart consider it? and
he that keepeth thy soul, doth he not know
it? and shall not he render to every man according to his works?"
Again, this habit renders the church exclusive in her privileges. 
CItRIST AND ADORNMENTS.         123
When the habit of adornment proceeds to
its legitimate end, it spreads the tinsel of its
trappirgs over every thing, and how shall
the proud millionaire, or splendid Miss McFlimsey worship beside the sweat-stained son
of toil, or the pale-faced, and finger-worn
seamstress? No, no. Brethren and sisters
they may be, if they ever reach heaven, but
here it would be too degrading to have it so.
So the pure, free, glorious gospel must be
boxed within pews cushioned and carved,
must be proclaimed from marble pulpits, (not
God's own granite on the hillside,) beneath a
frescoed dome, and between painted walls.
Its gorgeousness must come, not from the
splendid glories of its heavenly surroundings
in the rapt visions of a second apostle to
the Gentiles, but from the rounded periods
and beauteous bouquets of the finished rhetorician. Ye poor,'twere sacrilege for you to
venture there! Dare not the rash attempt.
Go, hear the gospel where you may, or where
you can, but go not there!
"I trod the hallowed ground that bore
A christian temple tall and proud,
When at each wide and lofty door
Went streaming in a gorgeous crowd: 
124      CHRIST AND ADORNMENTS.
A welcome day bade all rejoice  A fair and ancient festival,
And the glad organ's mighty voice
'Shook the strong roof and Gothic wall
"Full many a token marked the fold
Where rich and high believers meet,
The sacred volume clasped in gold,
The costly robe and drowsy seat:
Priest, people, altar, chancel, choir,
Arch, column, window, porch, and gate
That ample fane, from vault to spire,
Looked solemn all and calmly great.
"But mark I An old and weary man,
A stranger clad in raiment vile,
With failing steps and features wan,
Went tottering up the fair broad aisle:
They cast him out-O, faithless race!
On some rude bench, unseen, remoteConvicted in that hour and place,
Of a lean purse and threadbare coat! I
"Yes! and if He, who saved the lost,
Stood fainting on that haughty floor,
Arrayed in weeds of little cost,
Meek as he sought our world before;
In spite of words which none might blame,
And works of goodness freely done,
That sordid post of grief and shame
Would greet Jehovah's only Son. 
CHRIST AND ADORNMENTS.
" Oh, for a prophet's tongue or pen,
To warn the great in wealth and birth,
Who build their God a house, and then
Plant there the meanest pomps of earth To brand that church which spurns the poor
From every vain and venal pew,
Where,'clothed in purple,' herd secure,
To kneel or sleep, the lordly few I
"Give me the shed, low, bare, and plain,
Where love and humble truth abide,
Rather than earth's most noble fane,
Defiled by selfish pomp and pride;
Give me the damp and desert sod,
Walled in by dark old forest trees,
Roofed over by the skies of God;
But perish temples such as these I "
Thus is it that the place which above all
others should recognize most constantly the
great christian truth that all are brethren,
thus it is that the church itself, consecrated
to the worship of Almighty God, spurns from
her bosom the very classes of society which
the Son of God honored with his associations
while on earth. True, it may not be an open,
verbal rejection, yet it is none the less sure
and quite as destructive to her true interests
in the world. Exclusiveness in her privileges
is too much at war with the essential free
125 
1.26    CHRIST AND ADORNMENTS.
dom of salvation, to escape the reprehension
of the good, or the cavils of the evil.
"My. brethren have not the faith of our
Lord Jesus Christ, the Lord of glory, with
respect of persons. For if there come into
your assembly a man with a gold ring, in
goodly apparel, and there came in also a poor
man, in vile raiment, and ye have respect to
him that weareth the gay clothing, and say
unto him, Sit thou here in a good place; and
say to the poor, Stand thou there, or sit here
under my footstool: are ye not then partial
in yourselves, and are become judges of evil
thoughts?" (James, ii: 1-4.)
Again, this habit destroys her claim to the
distinctive character of being separate from
the world.
Upon the consistency of this claim rests all
her hope of influencing the world to paths of
piety.  The world is too proud to yield to
the demands of christianity, unless there is
exhibited incontestibly in her deportment,
principles so opposed to every thing selfish,
grovelling, and impure, as to demonstrate their
heavenly origin.  "Come out from among
them and be ye separate, and touch not the
unclean thling," is not merely a command of 
CHRIST AND ADORNMENTS.
God, based upon his authority to institute
his own laws, but it is the announcement of
a philosophical necessity as deep as the wants
of man's nature, and extensive as the relations
of the created to the Creator. Whatever then
tends to destroy the distinctive marks belon,gintg to the Church of Christ, not only arrays itself against the ordinances of heaven,
but stands opposed to the felt wants of the
human heart.
The church is designed as an aggressive
agency, and any alliance with her enemies,
or even any suspension of hostilities, is the
precursor of defeats. Only in steady, persevering, and unsparing onward movements lies
her safety.
It is said that the standard bearer of a
Scottish regiment, who was killed at the
battle of Waterloo, clasped the colors so fast
in          death, th at a    sergeant, after trying to no
purpose to rescue them, on the near approach
of the enemy made a violent effort, and
throwing t      he dead body,-colors and all, over
his shoulder, carried them off together. To
that brave soldier the loss of his standard was
equivalent to defeat. So the church should
always look upon any surrender of her out                    9
127
A 
128       CHIRIST AND ADORNMENTS.
ward badges as disgrace.  Her past history is
filled with mournful examples of the truth,
that oily when "separate from the world,"
can she successfully prosecute the great work
committed to her hands. When the external
appearance of the church indicates worldly
conformity, she is not far removed  from
worldly principles.  It is an admitted law
of nature, that the surroundings of mind
shape its development, and often fix its destiny. By the same power of association, the
worldly influence that will always gather
about the church whose laxity invites their
encroachments, will sooner or later cause her
to imbibe their spirit, and then her powerlessness and dead formality will be a painted
sepulcher that holds but "dead men's bones."
Now, behold the progress of the evil. Having curtailed her material resources, and destroyed her chief defenses, it proceeds, with
consummate skill, to mine her citadel.
This habit causes her to falsify her professions. Those who compose the church profess
that they are "not of the world;" that they
are "pilgrims and strangers;" that they seek
"a city which hath foundations;" that they
are crucified to the world and the world unto 
CHRIST AND ADORNMENTS.
them; that they are "dead indeed unto sin,
but alive unto God;" that they are laying up
"treasures in heaven;" that they are "separate;" that they have "no fellowship with the
unfruitful works of darkness;" that they are
not "conformed to this world; but transformed by the renewing of" their mind; that
they have left all and followed Christ; that
they are striving together with him for an
incorruptible crown.  These are high-sounding professions, but no higher than the genius
of christianity authorizes. The world concedes the right of christians to make them,
as believers in the gospel, but demands their
consistent exemplification. If the life and the
profession of christians do not harmonize, the
world's confidence is abused, and the injury
returns in bitter scorn upon its perpetrators.
How often is the reproving exclamation made,
"Why such a person is not a christian, she
thinks as much of the world as any one."
And often not only is the confidence in profession blasted, but belief of religion itself is
sapped at its foundations.
A lady, who had been remarkable for
thoughtlessness, called for a professor of religion to go with her to visit another professor.
129 
130     CHRIST AND ADORNMENTS.
The day passed, and no allusion was made to
religion. After taking leave, the gay person
said to- her companion, "Nothing would have
induced me to leave home to-day but the expectation of hearing something about religion,
but I have come to the conclusion that there
is nothing in religion, or else that my neighbors do not possess it, for if they did, they
would speak to me about my soul." In consequence of their deference to the supposed
antipathy of their worldly associate, they
had not merely lost her respect for them as
professors of religion, but had driven away
her serious impressions. For she then concluded that if religion was not worth talking
about, it was not Worth thinking of.
Such is the consequence of worldly conformity in falsifying the professions of the
church. Well would it be to heed the warnings of the Savior, "Ye are the salt of the
earth: but if the salt have lost its savor,
wherewith shall it be salted? It is thenceforth
good for nothing, but to be cast out, and to be
trodden under foot of men. Ye are the light
of the world. A city that is set on a hill can
not be hid. Neither do men light a candle,
and put it under a bushel, but on a candle 
CHRIST AND ADORNMENTS.
stick; and it giveth light to all that are in
the house. Let your light so shine before
men, that they may see your good works, and
glorify your Father which is in heaven."
(Matt., v: 13-16.)
As a consequence of the foregoing effect,
this habit dishonors the church among those
who are without. This is not meant to refer
to that contumely and reproach which the
malicious love to heap upon everything religious, and which is met by the precept of the
apostle, " Having your conversation honest
among the Gentiles: thlat, whereas they speak
against you as evil doers, they may by your
good works, which they shall behold, glorify
God in the day of visitation," (Peter, ii: 12,)
but to the dignified scorn that men must feel,
when they see energies which are professedly
consecrated to the service of heaven, prostituted by christians to the debasing work of
courting the favor of that world which they
theoretically hold at so low an estimate, while
they practically elevate it by worldly compliances to the chief place in their affections.
A striking illustration of the effect of such
a position was furnished by the conduct of a
chief of a native tribe on the Island of Cuba.
131 
132    CHRIST AND ADORNMENTS.
The Spaniards had conquered the island and
endeavored to force the natives to embrace
their religion. This chief was brought to tl-hQ
stake, and then exhorted to embrace chris.
tianiity, that he might be admitted to heaven
"Are there any Spaniards in heaven?" asked
the indignant chief.  "Yes, but they are al!
good ones."  "Then let me die.  I can not
go to a place where I shall mneet even one."
It is true, this is an extreme case, and one
resulting from the adoption of extreme measures, but it is the exhibition of principles
common to the human mind, and which produce
results equally decisive and fatal in multitudes
of instances. The common sentiment of man
is, "We want nothing to do with a religion
that will make us no better than we are."
Give them a religion whose externals shall
shine with the beauty of holiness, and whose
manifold character shall challenge the admiration of the world, and they will not be long
in rendering the homage of the heart.
Not less does this habit dishonor the character of the church with many of her ownD
members. " There are always some who are
liable to be hindered, or turned aside, by such
examples. They are conscious that they can 
CHRIST AND ADORNMENTS.
not indulge in such things themselves, yet
they see almost the whole example of the
church against them; and they soon conclude
that it is over-righteousness in them to be so
scrupulous. They yield; the conscience is
enthralled, and they suffer loss, or perhaps
go back to the world. Others, seeing such
inconsistency, can not admit that the true
christian would be guilty of it; and hence
denounce all such, as self-deceived, or willfiul
hypocrites; and thus their charity is blasted,
and Sata,n gains a fearfull advantage over
them. Would it not be well to ask, not
whether we can practice such things with
no injury to ourselves; but "can we do it
with no injury to others?"  Paul declares
such injury to another to be "sin against the
brother, and sin against Christ!"
"' But take heed lest by any means this liberty of yours become a stumblingblock to
them that are weak.  For if any one see thee,
which hast knowledge, sit at meat in the
idol's temple, shall not the conscience of' him
that is weak be emboldened to eat those
things which are offered to idols; and through
thy knowledge shall the weak brother perish
for whom Christ died? But when ye sin so
133 
134     CHRIST AND ADORNMENTS.
against the brethren, and wound their weak
conscience, ye sin against Christ.' (1 Cor.,
viii: 9-12.) The facts referred to in this lan guage were as fi)llows.  Many  of those to
whom the apostle wrote, were converted Gentiles. While heathen, they had considered
meat offered to their idols as sacred; and,
after their conversion, they thought that if
such meat were eaten, it must be as sacred to
the idol still. Others, who felt that'an idol
is nothing in the world,' regarded such meat
as common like other meat, and to be eaten
with no more scruples. But the apostle proihibits it, lest'the conscience of himn that is
weak' (i. e., who regarded it as sacred still,)' be
emboldened,' etc. We have been thus particular on this passage, because it involves a great
principle of equal force in all ages, viz.,'Tihat
the lawfulness of men's actions depends not
solely either upon the lawfulness of the subject matter, nor upon the conscience of the
doers of them, considered in itself, but, as
considered with reference to the conscience of
others, to whom, by the law of charity, they
are bound so to behave themselves, as by none
of their actions to give them occasion of sin.'
(Stackhouse, Body of Divinity.) 
CHRIST AND ADORNMENTS.
"This principle might be abundantly confirmed by an appeal to other scriptures, were
it necessary, but let us make the application.
Even granting, for the moment, that this practice is right in itself, and meets the approval
of your conscience, still you have no right to
do it if it wounds the conscience of a brother;
for, by so doing, you'sin against him, and sin
against Christ.'
"It will not do to demur against this; for
God has said it! and with him be your quarrel; not with me." (Gift of Power.)
Again, this habit cripples her spiritual resources.
Purity is power-power in its essence, and
power in its alliances. Purity, as the aggregate of all christian graces, is the energy of
each alone, and of all combined.
If love is power because of its union with
Deity; if faith is power because of its divine
energies; if sympathy is power because of its
hold upon the human heart; if meekness is
power because of its essential fitness; if patience is power because of its control of self';
if zeal is power because of its momentum; if
hope is power because of its inspiration; then
purity, the transparent ray formed by the com
135 
136     CHRIST AND ADORNMENTS.
mingled colors of all these graces, is power
made up of the blended elements of all its
component parts. As the white light of noonday is mnade up of the seven prismatic colors,
and as all these must be mingled in certain
proportions, to produce white, so it is with
purity. It must be a combination of all the
graces, and in certain symmetrical proportions.  Mingle the colors in any but the specified proportions, or leave out but one. and
you have, instead of the pure white light,
some murky tinge. So with purity. Not a
solitary grace must be excluded, not one must
be in undue proportion, else the effect is spoiled
and the labor to that extent lost.
An inharmonious character is always weak
for the mightiest purposes of the soul, and an
unsymmetrical nature can never be trusted
with the widest interests.
Just in proportion then as there is want of
development, or an inharmonious development
of christian character in the church, in the
same ratio is her weakness. She is like an
embattled host with too much cavalry-unable
to stand the shock; or with too much infantry-unable to pursue an advantage. Whatever else the habit of adornment may do, it is 
CHRIST AND ADORNMENTS.
certain to develop an unsymmetrical character, and hence a weak one. And were this a
weakness which all tends in one direction, it
might be measurably  concealed.   But  its
rough and angular points jut out on every
side, and present to the sight of the beholder,
instead of the beautiful temple which the
Prince of architects has planned, a confused
pile of huge and unhewn jagged rocks, thrown
as if by Titans in mad sport, in one gigantic
pyramid of disorder. Its very massiveness
may excite wonder, but who will be charmed
by its beauties?
In so far as the direct impression of the
churchl's externals is concerned, worldly conformity utterly ruins it for good. And then,
when the church sues for attention, she comes
to the world in the forestalled character of
hypocrisy, conscious to herself, and believed
by the world. And then, when she pleads,
she does it with such an averted eye and a
tongue so stammering, that it were better not
to plead at all. Such a church dare not look
a guilty world in the face and urge them
to come to the Christ whom they themselves
have forsaken.
137 
138      CHRIST AND ADORNMENTS.
Thus the habit of adornment cripples the
spiritual energies of the church.
But even give her the vantage ground of an
honest character in the eyes of the world, while yet
this habit is practiced by her members, and
still the proposition that she is injured by it
remains true.  For what can the church do
without the Holy Spirit?  And is that Spirit
to stand at the beck of those who care more
for the painted outside than for the "hidden man of the heart?" No, Omnipotence
moves when the helpless and trusting penitent
cries, or when the pure-hearted believer takes
hold of the strength of the Almighty; but
the selfish and God-dishonoring professor
may lisp his heartless prayers till doomsday
all in vain.  God's blessings can not be
coaxed down by a few condescending socalled prayers, formed neither in head nor
heart, but uttered by lips that frame flattery
more than truth, and speak slander more than
love. God will not dishonor his grace by
giving it through such a channel. Purity is
power. Display is hollow-hearted, hypocritical pretense.
The whole of religion is comprehended in
two great points, faith and practice. But 
CHRIST AND ADORNMENTS.
purity is a condition of faith in the church,
and respect is a condition of effective practice.
Adornment destroys both.
"A  gentleman once observed an Indian
standing at a window, looking into a field
where several children were at play. The
gentleman asked the interpreter what was the
conversation.  He answered,' The Indian was
lamenting the sad estate of these orphan children.' The interpreter inquired of him why
he thought them orphans. The Indian, with
great earnestness replied,'Is not this the day
on which you told me the white people worship the Great Spirit? If so, surely these
children, if they had parents, or any person
to take care of them, would not be suffered to
be out there playing and making such a noise.
No, no. They have lost their fathers and
mothers, and have no one to take care of
them!'"
Such was the reasoning of the honest-hearted, untutored savage. Similar reasoning has
made many men infidels.
139 
140      CHRIST AND ADORNMENTS.
CHAPTER IV.
ANS. III. The effect of this habit upon the
world.
First. It arms the world with the perpetual
and fatal argument from inconsistency.
As there is no surer path to usefulness than
a consistent piety, so there is no more certain
harvest than inconsistency reaps. The world
knows how christians ought to live. They
have not read their Bible for nought, and
knowing the demands and provisions of grace,
they are ready to judge by the rule and plummet. Any failure to reach the Bible standard
is condemned with unsparing severity, and
every habitual shortcoming is turned by them
into a weapon of most effective assault.
The very indulgence which we condemn is
the "chiefest of the train," and is all the more
destructive as it is perceived to be frivolous
and worthless. Not all the arguments which
tortured science, or distorted history, or onesided reason, or bewildered philosophy, or
malicious criticism has brought to bear upon 
CHRIST AND ADORNMENTS.
christianity, have produced one-half the effect
that has resulted from the inconsistency of
her professors. It was this that pointed the
satire of Voltaire; chilled into icy coldness the
philosophic reason of Ilume; tipped with bitterest gall the polished shafts of Gibbon's pen,
and the wit of Bolingbroke; excited the low
scurrility and  infamous blasphemy of the
miserable and besotted Paine; that, in short,
has done more than any other cause to array
intellect and honesty against religion. A fact
illustrating equally well both sides of this
subject is related as follows.  "In the town
of M, in New York, there lived an infidel
who owned a sawmill, situated by the side
of the highway over which a large portion
of a christian congregation passed every sabbath, in going to and returning from their
place of worship. This infidel was accustomed to manage his mill himself, and having
no regard for the sabbath, he was as busy and
his mill as noisy on that holy morning as any
other. It was soon observed, however, that
at a certain time before service, this mill
would stop and remain silent, and appear to
be destitute of the presence of any human
being for a few minutes, then pass on with
141L 
142     CHRIST AND ADORNMENTS.
its noise and clatter till about the close of
service, when it again ceased for a little time.
It wassoon noticed that Deacon B         passed
the mill toward the place of worship, during
the silent interval.  It appeared  that the
deacon being (as all other good deacons are)
regular in his time, the infidel knew just when
to stop his mill, so that it should be silent
while Deacon  B         was passing, although
he paid no regard to the passing of others.
On being inquired of, why he paid this
marked respect to Deacon B, the infidel
replied,' The deacon professes just what the
rest of you do, but he lives also such a life,
that it makes me feel bad here,' (putting his
hand upon his heart,)'to run my mill while
he is passing.'"
Could the church now have all her raembership like this good deacon, how many
mills, and tongues too, would cease their clatter, while their possessors, instead of being
arrayed under the banners of a jeering infidelity, would be numbered with God's militant
host.
Again, this habit excites the suspicion of
the world.
Even where the inconsistency, though per 
CHRIST AND ADORNMENTS.
ceived, does not produce its fruit as detailed
in the foregoing remarks, it always excites a
suspicion which is ruinous to the influence of
the guilty party, and often to the future hopes
of the observer. Were human nature pure,
it would be prepared to weigh things in the
scale of real worth, and hence would not
allow a true estimate of one thing to cause an
erroneous judgment of another, but as things
are, it seems to be a principle of human nature to be suspicious of the principles of a
theory, when its professed adherents are false
to its pretensions. And when once suspicion
is aroused, it is easy for it to pass cn to other
and worse results. " The traveler in Switzerland is shown the thatched roof of a cottage
which divides the waters that flow into the
Danube and into the Rhine. The little rain
that falls on the one side or the other of this
roof finds its way either down that dark river
which pours its turbid torrent through lands
accursed with the yoke of oppression, into
the Black Sea, or it swells the tide of that
sparkling river that flows on to mingle its
waters with the foam-crested waves of the
free Atlantic, bearing on its bosom the coinmmerce of free States." So is it in human life.
10
143 
144       CHRIST AND ADORNMENTS.
The narrow line between our consistency and
inconsistency, often makes all the difference
in the. life-journey of those who look to us
for examples, between the dark and turbid
streams of guilty worldliness and perhaps infidelity, and the bright and joyous one of faith
in Christ.
Again, by this habit the world is disgusted,
and the authority of the Bible over it is lowered.
"Bad as the world is, it still admires religious
principle, and makes the inconsistent professor
of it smart beneath the scourge of its ridicule.
When we were of the world, we regarded such
practices as unbecoming the Christian; and,
rest assured, the world is no more lenient or
erring in its judgment now, than then.  The
unconverted and the ill-disposed love to make
such fashionable professors the scapegoats for
their iniquity, and they always intrench themselves behind their defects, for safety from the
shafts of conviction or remorse. The church
feels this in all her borders, and hence arises
the despondent cry,' We can never prosper
with such professors in our midst.' A monstrous wrong is here, and common honesty ought
to lead such professors to forsake their evil 
tIIRIST AND ADORNMENTS.
practices or leave the church, that she may
no longer be stigmatized by their example."
(Gift of Power.)  "Lord Rochester told Bishop
Burnet that there was nothing that gave him
and many others a more secret encouragement in their ill ways, than that those who
pretended to believe, lived so that they could
not be thought to be in earnest." And Frederick the Great, who sneered at all religion,
after having promised to promote a certain
sergeant when he was pleased with his faithfulness to "his fanaticism," refused to do so
when the man had abandoned his religious
duties.
Such is the frequent result upon the world
of evil-doing in the church.  And there is no
vice more certain to produce this effect than
the habit of adornment, because, while marked
with an inconsistency the most glaring, it
passes unrebuked, nay, even courted and flattered, by those of whom better things are
rightfully expected.
Again, this habit lulls the world to sleep
and renders it reckless.
When the power of religion is discarded by
its friends, the natural result is that it will be
undervalued by the world. Their ears will be
'.'"
145 
CHRIST AND ADORNMENTS.
calmed by th ever-present opiate of a careless
example, while the wild elements of their nature will claim, from the same example, at
least a tacit approval, and rush into the extremes of recklessness, because relieved from
wholesome restraint. Nor does it take the
example of a socially criminal membership to
do this. Inconsistency will do as well.
"A mnote in the gunner's eye is as bad as a spike in
the gun.
And the cable of a furlong is lost through an illwrought inch.
There is nothing in the earth so small that it may not
produce great things.
And no swerving from a right line that may not lead
eternally astray."
The first step taken, it needs only the establishment of a habit of unconcern or recklessness, and then no sound but Gabriel's trump
shall wake the soul first led astray by the
unfaithfulness of the church.
We hesitate not to affirm that the worldliness of the church is one great cause, yea,
the greatest cause of infidelity, in the world.
True christianity, exemplified in the life, is a
thing of such power that it carries the con
146
r:: 
CHRIST AND ADORNMENTS.
viction and the demonstration of its divine
source with it. Few there are with hardihood enough to deny its origin. But cliris.
tianity hood-winked, palsied, and caricatured,
is the sport of the devil and the scorn of men.
Away with the spurious concern, and give us
a religion whose exterior shall not brand itself
with hypocrisy, and whose outside shall not
belie its professions. When the most sacred
services of religion are rendered ridiculous
by those who professedly reverence and enjoy
them, what can we expect but disgust and
unbelief on the part of the world, proportioned to their opportunities of observation?
It is upon this ground that the children of
pious parents are said to be wilder and more
ungovernable than others. The assumption
is false, so far as it applies to the children of
the truly pious. But the revulsion of feeling
from the unquestioning faith of childhood,
which loves to reverence what seems to be
reverenced by parents, to the chilling conviction of the hollowness of the pretense;-that
revulsion which comes just at the age when
doubt seems bravery and skepticism manhood,
is enough to cut the moorings of almost any
147 
148     CHR;ST AND ADORNMENTS.
youth. I wonder more, in view of this, that
the skeptical and profligate are so few than
that they are so many.
We will not dwell upon the glaring hypocrisy of standing before the font of baptisnm,
bedecked in all the frippery of fashion, and
solemnly vowing to "renounce the devil and
all his works, the vain pomp and glory of the
world, with all covetous desires of the same,"
nor will we picture the sickening spectacle
presented by troops of regimentaled comnmunicants, marching in laced, hooped, and bedizened  grandeur  through the "long drawn
aisles," wheeling with a sailiing sweep before
the altar, and then meekly (?) kneeling to receive the emblems of the broken body and
shled blood of our Lord. Terrible, indeed,
must be the moral and mental perversion
that sees nothing in such scenes but a "decent regard for appearances," and a "proper
respect for the world." If it be possible to
paint a panorama, which shall, in one sad view,
embody the deepest degradation of the church,
and the highest triumph of the powers of
darkness, you have it in such life-scenes.
[Exhibited in our cities nearly every Sabbath. Admission, gratis —if well dressed.] 
CHRIST AND ADORNMENTS.
Lastly. This habit causes an extravagance,
tending to pecuniary embarrassment, dishonesty, perversion of the social instinct, youths
fal dissipation, domestic broils, conjugal inlfidelity, a tyrannical and licentious moneyed
aristocracy, and a corrupt and venal demagogueism.
Without the strongest evidence we should
not dare to name such a fearful array of consequences as chaigeable upon any vice.  But
after all that has been deposed concerning
this evil, we have no hesitation in thus grouping many of the worst developments of depravity, and hurling the accusation directly
in the teeth of the indulgence. To attempt
to prove that it produces extravagance would
be insulting to the observation of the reader.
And that extravagance produces dishonesty
is not surprising when we remember the mental and moral deterioration that is taking
place within. When the higher principles of
our nature are subjected to the lower, when
the moral sensibilities are found in servitude
to the passions; when the whole law of inter influence is tending to moral retrogression,
intellectual bondage, and imbecility of the
conscience, it would be strange indeed if the
149 
150      CHRIST AND ADORNMENTS.
multiplied temptations, which the artificial
wants excited by extravagance present, did
not at last secure a compliance.
This, above all, to thine own self be true,
And it must follow, as the day to night,
Thou canst not, then, be false to any man.'
The converse is not less true. If we are
false to self we may be false to any; for the
falseness is based upon the same principles.
This is, in fact, recognized in the selection of
laborers, clerks, and salaried officers, to fill
the posts of responsibility in the commercial
world. Let the fact be once known that a
man is living in a style above his means, and
the eye of suspicion is instantly fixed upon
him. Defalcations, swindles, robberies, and
even murders, may be traced directly to this
fruitful source of evil. True, it is not the
universal result, but it is a general tendency
so frequently reaching its fearful consummation in individual experience, that it should
awaken the serious apprehension of every
person who may be exposed to its influence.
Our mothers, wives, and daughters, develope our household style and create our necessities, if we would have happy homes.  If
they abuse their position, the result is most 
CHRIST AND ADORNMEN'TS.
deplorable.   A  constant fretting for some
new adornment or article of display will at
last affect the mind of the husband, and put
his thoughts upon the rack to devise means to
procure the coveted indulgence. He passes
from thought to plan, from the plan to its difficulties, and from difficulties to compromises,
till the overwhelming desire, made stronger
by every hour's consideration, blinds judgment and silences conscience; and then follows the deed of infamy.
The same effect is seen in the youth. His
affections are interested; but he can neither
secure the object of his choice nor sustain the
expenses of a household until gold is hlis.
Strive as he may, the question with him is at
last narrowed down to this: " I must give up
my hope or get gold" If his mental nature
is already perverted by the habit of display,
he will probably yield to the temptation; and
then speculation, gambling, robbery, or forgery, will be the means selected. If on the
contrary,-he renounces his hope, the social instincts of his being are crushed, but only to
rise with greater intensity, and to reap in illicit pleasures and a dissolute life the harvest
which has been sown in extravagance. To so
151 
152       CHRIST AND ADORNMENTS.
gri-eat an extent has this evil reached, that in
the city of New York, it has engaged the attentioi of the public and the press. With the
diminished number of marriages, there is a
corresponding increase of licentiousness, the
effects of which will not stop with the present
generation. The children born in such a state
of society, the puny offspring of diseased manhood or prenmature age, will bear in their
own sickly constitutions the curse which the
law of God visits upon the children for the iniquity of the parents.
Domestic broils, together with consequent
conjugal infidelity, are scarcely less deplorable effects. The husband, whose earnings
can barely meet the family necessities, must
be more than flesh and blood to endure
calmly the endless teasing of a worldly wife
for new furniture, because some Mrs. Brown
has it; or a new dress, because the best has
been already worn three times to the same
place. Ilence come bickering, fault-finding,
recrimination, and all the evils to a family
growing out of a house divided against itself.
At last, the gambling hell, the theater, the
assignation house, the common brothel, and
the practice of fashionable seduction, follow in 
CHRIST AND ADORNMENTS.
the train. Let no one look upon this statement as exaggerated, because of the abominations to which it refers. It sets forth a fact,
and a common fact-the legitimate result of
the practice of adornment as society is now
constituted. Were it not for the blush of niodesty, we could relate incidents in illustration
which would blanch the cheek with horror,
and cause the head to hang for the degradation of humanity. When wives and mothers
compound their husband's debts (created by
their own extravagances) by compromising
their honor with the creditors, or when they
sell themselves for the adornments which
husbands can not or will not furnish, it is
time to speak out concerning the cause of the
infamy.
The extravagance of our people has no parallel even in the colossal fortress of aristocratic nations. Queen Victoria dresses less
expensively than the wives of our merchants,
and the most honored nobility of England expend less for dress and adornment than our
own  fair dames.  As  an illustration, it is
stated that only last year an American spent
$200,000 for a single dress and its adornments
for his wife in Paris. Her necklace alone
153 
154      CHRIST AND ADORNMENTS.
cost $20,000; and, as a legitimate consequence,
her husband is now a bankrupt.
Ninety-two per cent. of New York merchants fail or die insolvent; and seventy per
cent. of them solely by extravagance. In tihe
year 1856, two and a half millions were lost
by this vice in the city and county of San
Francisco. Such facts abound to an almost
inconceivable extent.
But we turn to mark another tendency of
this evil habit.
Its influence upon the young in their selection of companions for life is of the worst description. Instead of allowing affection to direct, money is the oracle whose utterances are
regarded as the decrees of fate. Again let us
quote "Nothing to Wear."
"So we were engaged. Our troth had been plighted,
Not by moonbeam or starbeam, by fountain or grove
But in a front parlor, most brilliantly lighted,
Beneath the gas-fixtures we whispered our love.
Without any romance, or raptures, or sighs,
Without any tears in Miss Flora's blue eyes,
Or blushes, or transports, or such silly actions,
It was one of the quietest business transactions,
With a very small sprinkling of sentiment, if any,
And a very large diamond imported by Tiffany.
On her virginal lips while I printed a kiss, 
CHRIST AND ADORNMENTS.
She exclaimed as a sort of parenthesis,
And by way of putting me quite at my ease,
'You know, I'm to polka as much as I please,
And flirt when I like-now, stop, do n t you speakAnd you must not come here more than twice in the week,
Or talk to me either at party or ball,
But always be ready to come when I call;
So, do n't prose to me about duty and stuff,
If we do n't. break this off, there will be time enough
For that sort of thing; but thle bargain must be,
That as long as I choose, I am perfectly free,
For this is a sort of engagement, you see,
Which is binding on you but not binding on me."'
The results of such marriages have been
sufficiently depicted above.
There is a universal result of the whole
thing, which may now conclude our statement
of its evil influence upon the world.
It creates a licentious and moneyed aristocracy, and a corrupt and venal demagogueism.
When money is sought with such maddening energy, for the sake of the gratification
which it gives, the feverish craving is not
confined to any one class, but from the highest
down through every rank of society pours
the fearful flood, till from center to circumference, society presents one scene of intense
and desperate scrambling after gold, amid the
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156     CIlRIST AND ADORNMErNTS.
pompous pageantry of fiashion-decked dupes
and satined buffoons. In such circumstances
money.is power-power in the hands of the
heartless few, whose keener arts or bolder
strokes have insured success in obtaining it.
And as this effect is developed, the answering
tendency in the human bosom to cringe and
fawn at the feet of opulence, is exhibited with
it, till we have all the elements of our proposition complete in the experience of society.
Through the influence of this very cause,
o,ur worthiest offices are bought and sold as
wealthy demagogues and cringing partizans
desire. Well would it be for us to stop and
ask ourselves whither we are tending.
Extravagance sapped the foundations of
every empire of antiquity, and has ruined
more than one of modern date.  It is fast
blighting our freedom by the corrupted morality of society, and gathering about our own
future a cloud of deeper gloom than any other.
"If the past has lessons of instruction for us, we
may find in the close connection of opulence,
the love of display and extravagance, with
the rapid decline of national character and
strength, in Babylon, Tyre, Sparta, Rome,
Spain, etc., thie beacon which would warn us 
-CHRIST AND ADORNMENTS.
of the reefs upon which they were wrecked.
This single evil is doing more to undermine
our institutions, curtail our benevolence, and
limit the salvation of the gospel, than all other
causes combined." (Gift of Power.)
Surely every person who feels his interests
identified with the good of the race, must look
upon all such influences not merely with distrust, but with the abhorrence which they
deserve. Nor will he permit his mind to be
blinded by the thought that things so small
and apparently unimportant in themselves,
can not be justly charged with the results
detailed in the preceding pages. Reject not
the conclusions till you have swept away the
arguments upon which they are built. And
if perchance they should be found valid,
they will furnish but another instance in this
world of wonders, when insignificant causes
have rolled on to the sublimest or most disastrous results.
We entreat you, then, dear reader, to ponder well the foregoing pages, and endeavor
not to silence the voice of reason and conscience in a resort to ridicule, as foolish as it is
impotent to shield you from the consequences,
both here and hereafter, of rejecting truth.
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158     CHRIST AND ADORNMENTS.
CHAPTER V.
IT is with a feeling of sadness that we ap.
proach the conclusion of our work,-not that
we are apprehensive of any real weakness in
the argument; but we are aware of the deceitfulness of the human heart, and not strangers
to the exceeding difficulty of banishing an
evil which is fortified by the habits of years,
and regarded almost as a household god by
thousands of its devotees. Well has one said:
"We are not now for the first time to learn
that this subject is one upon which it is difficult to touch without giving offense; a hopeless one, perhaps, where the incurable frenzy
of the multitude renders the reform, even of
the few, a desperate enterprise. What can
he said of the morality of this fantastic ornament, that ridiculous deformity, and the other
hideous appendage, which would have any
weight? It is vain to discuss the moral evil
in the fatal constraint applied here, and the
frightful enlargement made there, and the disgusting transformation  of  God's beautiful
workmanship which fashion effects every where.
It is in vain to appeal to the standard which 
CHIIRIST AND ADORNMENTS.
God, nature, and common sense have approved. Their opinions on the point are all
chaff when they conflict with the decrees of
those whom fashion dubs with the magnificent
and imposing title of the world. The reply to
all that is urged is the stereotyped one:
' We may as well be out of the world as out
of the fashion.' It is in vain to return for
answer, and to prove that to be in fashion is
the readiest way to get out of the world.
Every man's eye gives ocular demonstration
of it. Every member of the medical faculty,
at home and abroad, would qualify to the fact
under oath. Many a dissection has furnished
the proof; many a death-bed of the young
and lovely has told the mournful tale; many
an early grave has uttered its fearful warnings. What is all this but chaff, when opposed
to the despotism of fashion?
"If it were an army of barbarians that had
invaded our land, and were cutting off in their
bloo       m   the thousands whom God intended to
be the mothers of the next generation, we
would meet them with well-appointed armies,
and send them quickly into the pit; if it were
the pestilence, we would fast, and pray, and
weep; if it were Christianity herself that de                    11
159 
160     CHRIST AND ADORNMENTS.
manded one-half of such human sacrifices, the
alleged authority of Heaven could not support
it against the indignation of pitying humanity, and it would perish amid the cry that
would echo from the Atlantic to the Pacific.
But lo! since the wide-spreading destruction
is dealt out by a few hundreds of the silliest
people in Paris and London, the besotted worshipers of this'goddess of semblance and of
shade,' we must submit in silence-and our
daughters must die! Religion would have
some thing to say in the premises, if her voice
were worth listening to. Pity and humanity
would speak, if they could be heard; but
since their influence can not reach the case, it
is to be wished that the pride of Christian
women might be invoked. That may perhaps save them. A proper pride might mnake
them wish to appear comely in the eyes of
the other sex. Well, then, let them have the
good taste to remain as God made them. God
does not make women as Isaiah describes
them (chapter iii. 16, etc.), nor the deformities into which modern dressmakers torture
them. These are the creations of fashion,
which brings every thing into vogue by turns,
but good  sense, decency, and virtue; and 
CHRIST AND ADORNMENTS.
pride, if nothing else, one might suppose,
would prompt the modest and virtuous to
scorn to imitate fashion's votaries, since those
-votaries scorn their imitation.
" The leaders of the ton are running as fast
as they can to keep out of the way of the
' vulgar,' whom they despise; and the vulgar
are running as fast as they can in the career
of imitation, to keep up with the leaders who
despise them. Thus, month after month, and
year after year, is this preposterous chase
kept up, at the expense of countless millions,
at the sacrifice of moral principle, time, comfort, health, and life, and to the disgrace of
the Christian name: and they that run in this
race have, whien it ends, to give an account of
themselves to God! To- what conclusion, then,
does such a view bring us? It is mad to follow fashion: it may be rash to oppose her;
but it is neither rash nor mad to despise her.
Let her votaries, if they will, pay to her the
passive and implicit service which she exacts;
but Christian women should scorn to follow
their lead, and renouncing this despicable
and hurtful vanity, take care to dress, as well
as conduct themselves, with the simplicity
and gravity which become their purer charac 
12      CHRIST AND ADORNMENTS.
ter and diviner hopes."-(Protestant Churchman.)
Would to God this appeal might prove
successful!  Surely an evil that paralyzes almost every arm, and palsies the energy ofnearly all good influence, and threatens at no dis
tant day to obliterate all the landmarks of vital "Christianity, must be of sufficient magnitude to awaken the earnest solicitude of every
true lover of the sacred cause. Were it confined to a small locality, or to a single class. it
might be uprooted, or at least curtailed in its
progress, and restrained in its influence.
"But pervading, as it does, all places, and
commanding the hosts of every rank, it
spreads its tides of desolating worldliness
wherever the cross casts its shadow, and triumphs most within the sacred precincts of
God's own  sanctuary.  Its upas breath  is
every where instilling its subtile poison into
the life-current of the young convert, and
transforming his warm, active zeal, and carnest prayers, and burning love, into the cold,
apathetic breathings and fitful starts of this
charnel dream land of his soul: and it calls
the myriads of modern Israel to dance around
the Golden Calf of their own making, while 
CHTRIST AND ADORNMENTS.
their offended God from Sinai beholds their
base ingratitude. 0!'when will he arise to
shake terribly the earth?'
"But the remedy! Where is that? Chiefly,
fellow Christians, in yom! The Church authorities may, and ought to do some thing to
prevent all sack accessions to her membership
hereafter; but they already swarm within her
pale. Let your light shine. Be the first to
renounce the unhallowed practice, and ere
long the sacred leaven will work out through
the masses of the Church and purify the
whole.  M3inisters here have a most solemn
:duty."-(Gift of Powers) Yet who of these
ministers has lifted up his voice like a trumpet, and showed Israel their transgressions
and the house of Judah their sins?
To you, O man of God, I make my first appeal; and it shall be in the language of Him
who sent thee:
"Son of man, I have made thee a watchman
unto the house of Israel: therefore hear the
word at my mouth, and give them warning
from me. When I say unto the wicked, Thou
shalt surely die; and thou givest him not
warning, nor speakest to warn the wicked
from his wicked way, to save his life; the
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164      CIIRIST AND ADORNMENTS.
same wicked man shall die in his iniquity;
but his blood will I require at thine hand.
Yet if thou warn the wicked, and he turn not
1from his wickedness, nor from his wicked
way, he shall die in his iniquity; but thou
hast  delivered thy  soul.  Again,  When  a
righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling block before him, he shall die: because
thou hast not given him warning, he shall die
in his sin, and his righteousness which he
hath done shall not be remembered; but his
blood will I require at thine hand. Nevertheless if thou warn the righteous man, that
the righteous sin not, and he doth not sin, he
shall surely live, because he is warned; also
thou hast delivered thy soul."-(Ezek. iii-.
17-21.)
From the pulpit and the altar I turn to
fathers, husbands, brothers, sons.  Regard
not this thing as unworthy of your attention.
There is not a financial project known to
man; there never has been an economical
plan proposed by statesmen; there can not be
found a remedy for a pecuniary evil, whether
national, social, or individual, which can compare in importance with a scheme which 
CHRIST AND ADORNMENTS.
would remove this deeprooted, universal
curse. I saw a friend driving a span of
splendid bays. I asked him what they cost
him. "Eighteen thousand dollars." "Why,
how is that?"  "Well, when I sold my old
horses and bought these, my harnesses and
carriage did not correspond: bought new.
Then my barn was too shabby for such a
team: built new. Then my house was too
poor beside my barn; so I built a new house.
Then the old furniture would not do. So, altogether, my span has cost me eighteen thousand dollars." This only illustrates the general principle which runs through every item
of expenditure in social life.
But fathers, husbands, pardon me, for in
the moneyed aspects of the case, I have neglected these purer, holier, more tender rela tions recognized in the very names by which
I address you.
0 father, those lovely daughters, whose
smiles are sunshine to thy burdened spirit,
and whose light-hearted gleefulness drives
dull care away, those daughters are even now
exposed to the fearful evils which have been
depicted in the foregoing pages. Whether
they realize it or not, they have a right to
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166      CHRIST AND ADORNMENTS.
demand protection from your hands. Yea,
their very loveliness does plead for your jeal ous watchcare, as only the tender endear ments of such relations can plead. And you,
doting husband, would you save the gentle
disposition of your loving wife from being
soured and spoiled, then assist her in the battle against this omnipresent evil. For rest
assured that she will need your word of approval and encouragement.
To philanthropists of every class the subject
appeals with an earnestness of utterance intensified by its neglect.
The development of other evils may be
more glaring, and hence may attract most of
your attention. But this is all the more dangerous, because so secret and unsuspected.
Do you believe the conclusions established in
this book? Then, in the name of humanity,
bestir yourselves. Strike at the root. Sound
the tocsin of alarm. Arm an exterminating
crusade. Down with the foe of our hearthstonies, our hearts, and our souls.
The woman who is not by very nature
a philanthropist is an unnatural creation.
Hiere, then, in making our appeal, we expect
an audience. 0 ye who bear the blessed 
CHRIST AND ADORNMENTS.
name of mother, listen while we plead.
One who responded to that call once knelt
with her little boy in prayer. Ere he had
seen his eighth summer she died.  But in
after life her pure spirit watched over him,
and at last led him to the cross. He became
a minister, and by his labors Claudius Buchanan, one of the apostles of missionary
effort in India, and the instrument of awakening Judson to the wants of India, was converted. Scott, the commentator, and Wilberforce, the champion of African freedom, and
the author of that "Practical View of Christianity," which made Legh Richmond a
christian, were both led to Christ by him.
That boy was the Rev. John Newton, and
that young matron, whose early efforts thus
gloriously prospered, was his mother.  Mark
here the workings of that great law of interinfluence to which we have so often alluded.
In 1798, a vessel bound to sea was detained
near the Isle of Wight by a change of wind.
The Rev. Mr. Crabb, a Wesleyan chaplain,
went on shore, and preached from the text,
"Be ye clothed with humility." It was the
word of lfe to Elizabeth Walbridge, the
"Dairyman's Daughter." ILegh Richmond
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168     CIIRIST AND ADORNMENT.
wrote her memoirs, and they have been instrumental in saving hundreds, beside raising
up three entire churches in Armenia. And
still the work goes on. 0 what a result from
a mother's prayers!
Mother, behold thy influence, and remember it is equally as potent for evil as for good.
The Jewish mothers sacrificed their jewelry
for the  temple  at Jerusalem.   Even  the
heathen women of Ephesus gave their ornaments for a temple to Diana. Shall it be said
that you love Christ less? Shall the noble
purposes of infinite mercy be defeated for
want of woman's sympathy? Shall this habit
of adornment, the foundation of all worldly
conformity, be suffered to spread itself abroad
for want of your efforts?
If these considerations do not move you,
at least for the sake of self-preservation,
arouse yourselves  fi'om  this stupor.   Can
you, dare you, face the responsibilities of life
with such a sin eating away your piety, destroying your self-respect, and ruining you
for the future?  You may say- you can not
believe so many good christians would indulge
in the practice if it is such a sib. But this
is begging the question.  It is making the 
CHRIST AND ADORNMENTS.
single fact of their inconsistency a sufficient
rejoinder to all the evidence that has been
adduced, as well as overlooking the fact that
there have been in darker days rum-drinking
christians and patriarchal polygamists. But
now the light shineth, and if now you trim
to the world you deliberately balance probabilities of eternal ruin, and invoke the doom
of those against whom Sodom and the queen
of the south shall arise in judgment, for sinning in greater light and  against greater
grace.
Beside all this, if not convinced now, no
power of logic and no array of facts would
convince you. Few doctrines of your creed,
whatever it be, have ever been presented
to your mind with an equal amount of evidence. And the mental injury which must
result from a willful blindness to such testiinony can scarcely be appreciated.
Surely, the young, the lovely, the sympathizing will not deny their aid. Especially
the young christian, in the fervor of first love,
will not refuse to sacrifice for Christ.
Now look upon the sin. It squanders the
means; misspends the time; perverts the judgment; cultivates selfishness; corrupts the will;
169 
170       CHRIST AND ADORNMENTS.
excites the passions; chills the sympathies;
hardens the heart; degrades the mind; violates vqows; increases love of the world; creates habits of sinful indulgence; enslaves the
conscience; prevents spiritual progress; and
exposes to the ruinous reaction of its influence.
All this for the individual.
For the church. It curtails her resources;
destroys her claims; falsifies her professions;
dishonors her character; cripples her energies;
and renders lier exclusive in her privileges
As respects the world.  It arms it with the
fatal argument of inconsistency; excites suspicion; creates disgust; renders reckless; lulls
to sleep; and encourages an extravagance
which produces pecuniary embarrassment,
dishonesty, perversion of the social instincts,
youthful dissipation, domestic broils, conjugal
infidelity, a tyrannical and licentious moneyed
aristocracy, and a corrupt and venal demagoguleism.
Have these conclusions been established?
If not, which have failed, and where is the
weakness? I beseech you act intelligently
upon this subject. What more can be needed,
-nay, what more could be furnished to show
the utter, intrinsic, unchanging hostility of 
CHRIST AND ADORNMENTS.
this indulgence to the cause of Christ and
humanity?
Inactioni is assent to the crime. Compromiise is treachery to heaven. Willful rejection of the truth is eternal ruin. What, then,
will you do? Whatever you do, remember
that tastes are so variable that no standard
can be fixed for all except the simple one of
exclusion: "Whose adorning let it not be," etc.
First of all, divest yourself of the indolatrous appendages. Then, if you wish to exchange them for a treasure in the heavens
that failed not, you can do as did a wealthy
and refined lady who heard a portion of this
essay read in manuscript. Shle sent for a
minister and gave him her ornaments to be
sold for the assistance of the poor.
Christ and humanity plead. Reader, what
shall be thy response?
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