qualities that are truly worthy and amiable, to be admired and applauded on this single account; and are apt to treat with contempt and scorn, those that want the same outward, insignificant, trifling glare of artificial and spurious ornaments. This is one of the most low and unnatural kinds of pride that can possibly actuate a human breast: it confounds the eternal difference of things, and is utterly inconsistent with reason, virtue, and decency.

Another extreme is, when such attention is given to these superficial exterior decorations as diverts wives from a discharge of their indispensable duties, from a regard to those necessary domestic offices, without which it is absolutely impossible that they should either be good wives or good Christians; and when a much larger proportion of that valuable and precious time, which ought to be devoted to the prudent and religious education of children, and the proper regulation of servants, is misspent in ornaments of extravagance and luxury, than such unprofitable and trifling articles can justly demand. This, instead of attracting real esteem, must be a character both despicable and odious. Wives are, by such conduct, corrupted and hindered in the great concern of life; and husbands injured and dishonoured.

Again, immodest dress, or such as feeds impurity, and administers fuel to loose desires, must always be indecent and inexcusable. Modesty and shame are indeed, in particular instances, sometimes directed, and, in a great measure determined, by the peculiar customs and sentiments that have been long established in the several countries and ages of the world. But, notwithstanding this, modesty itself, and reluctance and shame, at the thought of things really indecent and unbecoming, are eternal principles, springing from the right constitution and order of human nature. There is, without doubt, a modesty and immodesty in dress, as well as in discourse, and the general course of conduct and I will venture to charge with being immodest, all such attire as is both adapted and intended to ensnare and captivate, and engage wanton licentious appetite.

This, by many ancient commentators, is supposed to be the chief reason why St. Peter particularly speaks of plaiting the hair, and of wearing of gold; because this was, in his time, the affected distinction of wanton lewd women, who had renounced the natural reserve and

modesty of their sex. And I should be sorry if the female dress, in this age, bear any considerable resemblance to this. Where it does,

women of a good understanding, and of genteel accomplishments, will easily find a way of avoiding the excess, without appearing, upon the whole, unpolite or inelegant. And others will, I hope, be persuaded to preserve their decency, and Christianity, unspotted, though they should lose some part of their character with respect to exactness in superfluous and fashionable trifles.

Further, that dress may be justly deemed extravagant which hinders the wife from performing those necessary acts of charity and goodness, which may be expected from one of her character and station; which prevents her adorning herself with works of beneficence, the chief grace and dignity of human nature, in all circumstances and all conditions; which is claimed as the chief female embellishment, and preferred to real and durable excellence. And, in the last place, all splendour and magnificence that is beyond the quality of the wearer; which is both a shameful extreme in itself, and tends to poverty and misery. Wives may be, here, apt to plead the general custom, amongst persons of their own rank. But will the excesses of another justify, or even excuse, my excesses? Not in the least: for if this be allowed, it must open a door for universal, uncontrolled licen

tiousness; and there will be an utter end of all moderation, honour, and virtue, in both sexes, and in every degree of human life.

Thus have I offered some brief thoughts upon a subject, perhaps new to the generality, and probably by them entirely unexamined; but which, I myself must think of importance, while I profess myself to be a Christian; because the inspired Apostles of our Lord have particularly urged and enforced it. Nay, I must look upon it as a point of great consequence, as I am a man, and a well-wisher to the purity and dignity of my own kind. Vanity, whether in dress or in any other article, when it is once admitted, dilates and spreads itself; and, in the end, it occupies the whole soul, and greatly debases it. Nor has any thing had so fatal an effect to root out Christianity, and a serious sense of all true religion, as the tyranny of custom, and the meanness and pusillanimity of consenting to be enslaved by it.

OBSERVATIONS ON THE

TRUE GROUND

OF THE DUTY OF PARENTS TOWARDS THEIR CHILDREN.

THE authority of parents is one of the greatest and most important trusts that the sovereign wisdom of the Eternal parent of the universe has thought fit to vest in mankind. And therefore the right execution of this trust, by a conscientious performance of every part of parental duty, may justly be ranked among the chief obligations of religion; among the first, in order of nature, and the most diffusive and momentous in their consequences. It is that fundamental tie, on which public morality, honour, and society in a great measure depend; and the ends of God's government are instrumentally subserved and promoted by it, with greater visible effect, than they are, or perhaps can be, by any other single branch of conduct within the whole scope of social morality. If this, upon inquiry, holds true, it must powerfully enforce the parent's duty, upon his reason, conscience, sense of true interest; and upon every religious, generous, and wise principle, that was at first implanted, or can possibly take place, in his nature. And

K