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diff --git a/44895-8.txt b/44895-8.txt deleted file mode 100644 index a0fe0ea..0000000 --- a/44895-8.txt +++ /dev/null @@ -1,12217 +0,0 @@ -The Project Gutenberg EBook of No Cross, No Crown, by William Penn - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: No Cross, No Crown - a discourse, shewing the nature and discipline of the Holy - Cross of Christ - -Author: William Penn - -Release Date: February 13, 2014 [EBook #44895] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK NO CROSS, NO CROWN *** - - - - -Produced by Charlene Taylor, Bryan Ness, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/Canadian -Libraries) - - - - - -Transcriber's note: - -Text enclosed by underscores is in italics (_italics_). - -Small capital text has been replaced with all capitals. - - * * * * * - - - - -[Illustration: title page] - - - - - NO CROSS, NO CROWN: - - A DISCOURSE, - - SHEWING THE NATURE AND DISCIPLINE - - OF THE - - HOLY CROSS OF CHRIST. - - TO WHICH ARE ADDED, - - The Living and Dying Testimonies - - OF - - MANY PERSONS OF FAME AND LEARNING, - - BOTH - - OF ANCIENT AND MODERN TIMES, IN FAVOUR OF - - THIS TREATISE. - - "And Jesus said unto them all; If any man will come after me, - let him deny himself, and take up his cross daily, and follow - me."-- LUKE, ix. 23. - - "I have fought a good fight, I have finished my course, I have kept the - faith; henceforth there is laid up for me a crown of righteousness," &c.--2 - TIM. iv. 7, 8. - - IN TWO PARTS. - - BY WILLIAM PENN. - - A NEW EDITION, REVISED. - - LONDON: - HARVEY & DARTON, GRACECHURCH STREET. - - 1842. - - - - - LONDON: - - JOSEPH RICKERBY, PRINTER, - SHERBOURN LANE. - - - - -PREFACE. - - - READER, - -The great business of man's life, is to answer the end for which -he lives; and that is to glorify God and save his own soul: this -is the decree of Heaven, as old as the world. But so it is, that -man mindeth nothing less than what he should most mind; and -despiseth to inquire into his own being, its original duty and end; -choosing rather to dedicate his days (the steps he should make to -blessedness) to gratify the pride, avarice, and luxury of his heart: -as if he had been born for himself, or rather given himself being, -and so not subject to the reckoning and judgment of a superior -power. To this wild and lamentable pass hath poor man brought -himself by his disobedience to the law of God in his heart, by doing -that which he knows he should not do, and leaving undone what he -knows he should do. And as long as this disease continueth upon man -he will make his God his enemy, and himself incapable of the love -and salvation that He hath manifested, by his Son Jesus Christ, to -the world. - -If, Reader, thou art such an one, my counsel to thee is, to retire -into thyself, and take a view of the condition of thy soul; for -Christ hath given thee light with which to do it; search carefully -and thoroughly; thy life is in it; thy soul is at stake. It is -but once to be done; if thou abuse thyself in it, the loss is -irreparable; the world is not price enough to ransom thee: wilt thou -then, for such a world, belate thyself, overstay the time of thy -salvation, and lose thy soul? Thou hast to do, I grant thee, with -great patience; but that also must have an end: therefore provoke -not that God that made thee, to reject thee. Dost thou know what -it is? It is Tophet; it is hell, the eternal anguish of the damned. -Oh! Reader, as one knowing the terrors of the Lord, I persuade thee -to be serious, diligent, and fervent about thy own salvation. Aye, -and as one knowing the comfort, peace, joy, and pleasure of the -ways of righteousness too, I exhort and invite thee to embrace the -reproofs and convictions of Christ's light and spirit in thine own -conscience, and bear the judgment, who hast wrought the sin. The -fire burns but the stubble: the wind blows but the chaff: yield up -the body, soul, and spirit to Him that maketh all things new: new -heavens, and new earth, new love, new joy, new peace, new works, -a new life and conversation. Men are grown corrupt and drossy by -sin, and they must be saved through fire, which purgeth it away: -therefore the word of God is compared to a fire, and the day of -salvation to an oven; and Christ himself to a refiner and purifier -of silver. - -Come, Reader, hearken to me awhile; I seek thy salvation; that is -my plot; thou wilt forgive me. A refiner is come near thee, his -grace hath appeared unto thee: it shows thee the world's lusts, and -teaches thee to deny them. Receive his leaven, and it will change -thee: his medicine, and it will cure thee: he is as infallible as -free; without money, and with certainty. A touch of his garment did -it of old: it will do it still: his virtue is the same, it cannot -be exhausted: for in him the fulness dwells; blessed be God for -his sufficiency. He laid help upon him, that he might be mighty -to save all that come to God through him: do thou so, and he will -change thee: aye, thy vile body like unto his glorious body. He is -the great philosopher indeed; the wisdom of God, that turns lead -into gold, vile things into things precious: for he maketh saints -out of sinners, and almost gods of men. What rests to us, then, -that we must do, to be thus witnesses of his power and love? This -is the Crown: but where is the Cross? Where is the bitter cup and -bloody baptism? Come, Reader, be like him; for this transcendant joy -lift up thy head above the world; then thy salvation will draw nigh -indeed. - -Christ's Cross is Christ's way to Christ's Crown. This is the -subject of the following Discourse; first written during my -confinement in the Tower of London, in the year 1668, now reprinted -with great enlargements of matter and testimonies, that thou, -Reader, mayest be won to Christ; and if won already, brought nearer -to Him. It is a path, God, in his everlasting kindness, guided my -feet into, in the flower of my youth, when about twenty-two years of -age: then He took me by the hand, and led me out of the pleasures, -vanities, and hopes of the world. I have tasted of Christ's -judgments and mercies, and of the world's frowns and reproaches: I -rejoice in my experience, and dedicate it to thy service in Christ. -It is a debt I have long owed, and has been long expected: I have -now paid it, and delivered my soul. To my country, and to the world -of Christians, I leave it: my God, if He please, make it effectual -to them all, and turn their hearts from that envy, hatred, and -bitterness, they have one against another, about worldly things; -sacrificing humanity and charity to ambition and covetousness, -for which they fill the earth with trouble and oppression; that -receiving the Spirit of Christ into their hearts, the fruits of -which are love, peace, joy, temperance, and patience, brotherly -kindness and charity, they may in body, soul, and spirit, make a -triple league against the world, the flesh, and the devil, the -common enemies of mankind; and having conquered them through a life -of self-denial, by the power of the Cross of Jesus, they may at last -attain to the eternal rest and kingdom of God. - - So desireth, so prayeth, - Friendly Reader, - Thy fervent Christian Friend, - - WILLIAM PENN. - - - - -CONTENTS. - - - CHAPTERS I. AND II.--Page 1-23. - - Of the Necessity of the daily bearing of the Cross of Christ. - - - CHAPTER III.--Page 24-28. - - What the Cross of Christ is. - - - CHAPTER IV.--Page 29-42. - - What the great Work of the Cross is. - - - CHAPTERS V. AND VI.--Page 43-74. - - Of unlawful Self in Religion and Morality. - - - CHAPTERS VII. VIII. IX. X. XI. AND XII.--Page 75-149. - - Of Pride, the first capital Lust, its Rise, Definition, and - Distinction. - - - CHAPTER XIII.--Page 150-167. - - Of Avarice, the second capital Lust, its Definition and Distinction. - - - CHAPTERS XIV. XV. XVI. XVII. AND XVIII.--Page 168-229. - - Of Luxury, what it is, and the Mischief of it to Mankind. - - - CHAPTER XIX.--Page 233-294. - - The Testimonies of several great, learned, and virtuous Personages - among the Gentiles, urged against the excesses of the Age. - - - CHAPTER XX.--Page 295-324. - - The Doctrine and Practice of the blessed Lord Jesus and his Apostles, - the primitive Christians, and those of more modern Times in - favour of the Discourse. - - - CHAPTER XXI.--Page 325-355. - - The serious Apprehensions and Expressions of several aged and - dying Men of Fame and Learning. - - - CHAPTER XXII.--Page 356-365. - - An Exhortation to all professing Christianity, to embrace the - foregoing Reasons and Examples. - - - - -NO CROSS, NO CROWN. - - - - -PART I. - - - - -CHAPTER I. - - I. Of the necessity of the Cross of Christ in general; yet the - little regard Christians have to it.--2. The degeneracy of - Christendom from purity to lust, and moderation to excess.--3. - That worldly lusts and pleasures are become the care and study - of Christians, so that they have advanced upon the impiety - of infidels.--4. This defection a second part to the Jewish - tragedy, and worse than the first: the scorn Christians have - cast on their Saviour.--5. Sin is of one nature all the world - over; sinners are of the same church, the devil's children: - profession of religion in wicked men makes them but the - worse.--6. A wolf is not a lamb; a sinner cannot be, whilst - such, a saint.--7. The wicked will persecute the good; this, - false Christians have done to the true, for non-compliance - with their superstitions; the strange carnal measures false - Christians have taken of Christianity; the danger of that - self-seduction.--8. The sense of that has obliged me to make - this discourse for a dissuasive against the world's lusts, and - an invitation to take up the daily cross of Christ as the way - left us by him to blessedness.--9. Of the self-condemnation of - the wicked; that religion and worship are comprised in doing the - will of God. The advantage good men have over bad men in the - last judgment.--10. A supplication for Christendom, that she - may not be rejected in that great assize of the world. She is - exhorted to consider what relation she bears to Christ; if her - Saviour, how saved, and from what: what her experience is of - that great work. That Christ came to save from sin and wrath by - consequence; not to save men in sin, but from it, and so from - the wages of it. - - -I. Though the knowledge and obedience of the doctrine of the cross -of Christ be of infinite moment to the souls of men, for that is -the only door to true Christianity, and that path the ancients ever -trod to blessedness; yet, with extreme affliction let me say, it -is so little understood, so much neglected, and what is worse, so -bitterly contradicted by the vanity, superstition, and intemperance -of professed Christians, that we must either renounce to believe -what the Lord Jesus hath told us, that whosoever doth not bear his -cross, and come after him, cannot be his disciple; (Luke, xiv. 27;) -or, admitting that for truth, conclude, that the generality of -Christendom do miserably deceive and disappoint themselves in the -great business of Christianity, and their own salvation. - -II. For, let us be never so tender and charitable in the survey -of those nations that entitle themselves to any interest in the -holy name of Christ, if we will but be just too, we must needs -acknowledge, that after all the gracious advantages of light, and -obligations to fidelity, which these latter ages of the world -have received by the coming, life, doctrine, miracles, death, -resurrection, and ascension of Christ, with the gifts of his -Holy Spirit; to which add the writings, labours, and martyrdom -of his dear followers in all times, there seems very little -left of Christianity but the name; which being now usurped by -the old heathen nature and life, makes the professors of it but -true heathens in disguise. For though they worship not the same -idols, they worship Christ with the same heart: and they can never -do otherwise, whilst they live in the same lusts. So that the -unmortified Christian and the heathen are of the same religion. For -though they have different objects to which they do direct their -prayers, that adoration in both is but forced and ceremonious, and -the deity they truly worship is the god of the world, the great -lord of lusts: to him they bow with the whole powers of soul and -sense. What shall we eat? What shall we drink? What shall we wear? -And how shall we pass away our time? Which way may we gather -wealth, increase our power, enlarge our territories, and dignify -and perpetuate our names and families in the earth? Which base -sensuality is most pathetically expressed and comprised by the -beloved Apostle John, in these words: "The lust of the flesh, the -lust of the eyes, and the pride of life," which, says he, "are not -of the Father, but of the world, that lieth in wickedness." (1 John, -ii. 16.) - -III. It is a mournful reflection, but a truth no confidence can -be great enough to deny, that these worldly lusts fill up the -study, care, and conversation of wretched Christendom! and, which -aggravates the misery, they have grown with time. For as the world -is older, it is worse; and the examples of former lewd ages, and -their miserable conclusions, have not deterred, but excited ours; so -that the people of this seem improvers of the old stock of impiety, -and have carried it so much further than example, that instead of -advancing in virtue upon better times, they are scandalously fallen -below the life of heathens. Their high-mindedness, lasciviousness, -uncleanness, drunkenness, swearing, lying, envy, backbiting, -cruelty, treachery, covetousness, injustice, and oppression, are -so common, and committed with such invention and excess, that they -have stumbled and embittered infidels to a degree of scorning that -holy religion, to which their good example should have won their -affections. - -IV. This miserable defection from primitive times, when the glory -of Christianity was the purity of its professors, I cannot but call -the second and worst part of the Jewish tragedy upon the blessed -Saviour of mankind. For the Jews, from the power of ignorance, and -the extreme prejudice they were under to the unworldly way of his -appearance, would not acknowledge him when he came, but for two or -three years persecuted, and finally crucified him in one day. But -the false Christians' cruelty lasts longer: they have first, with -Judas, professed him, and then, for these many ages, most basely -betrayed, persecuted, and crucified him, by a perpetual apostasy in -manners, from the self-denial and holiness of his doctrine; their -lives giving the lie to their faith. These are they that the author -of the epistle to the Hebrews tells us, "Crucify to themselves -the Son of God afresh, and put him to open shame:" (Heb. vi. 6:) -whose defiled hearts John in his Revelation styles, "The streets -of Sodom and Egypt, spiritually so called, where also our Lord -was crucified." (Rev. xi. 8.) And as Christ said of old, a man's -enemies are those of his own house, so Christ's enemies now are -chiefly those of his own profession; they spit upon him, they nail -and pierce him, they crown him with thorns, and give him gall and -vinegar to drink. (Matt. xxvii. 34.) Nor is it hard to apprehend; -for they that live in the same evil nature and principle the Jews -did, that crucified him outwardly, must needs crucify him inwardly; -since they that reject the grace now in their own hearts, are one in -stock and generation with the hard-hearted Jews, that resisted the -grace that then appeared in and by Christ. - -V. Sin is of one nature all the world over; for though a liar is -not a drunkard, nor a swearer a whoremonger, nor either properly -a murderer, yet they are all of a church; all branches of the one -wicked root; all of kin. They have but one father, the devil, as -Christ said to the professing Jews, the visible church of that age: -he slighted their claims to Abraham and Moses, and plainly told them -"That he that committed sin, was the servant of sin." (John, viii. -34, 35.) They did the devil's works, and therefore were the devil's -children. The argument will always hold upon the same reasons, and -therefore good still: "His servants ye are," saith Paul, "whom ye -obey:" (Rom. vi. 16:) and saith John to the church of old, "Let no -man deceive you; he that committeth sin is of the devil." (1 John, -iii. 7, 8.) Was Judas ever the better Christian for crying, Hail, -Master, and kissing Christ? By no means; they were the signal of -his treachery; the tokens given by which the bloody Jews should -know and take him. He called him Master, but betrayed him; he -kissed, but sold him to be killed; this is the upshot of the false -Christians' religion. If a man ask them, Is Christ your Lord? they -will cry, God forbid else: yes, he is our Lord. Very well; but do -you keep his commandments? No, how should we? How then are you his -disciples? It is impossible, say they. What! would you have us keep -his commandments? No man can. What! impossible to do that without -which Christ hath made it impossible to be a Christian? Is Christ -unreasonable? Does he reap where he has not sown? Require where he -has not enabled? Thus it is, that with Judas they call him Master, -but take part with the evil of the world to betray him; and kiss -and embrace him as far as a specious profession goes; and then sell -him, to gratify the passion that they most indulge. Thus as God said -of old, they make him serve with their sins and for their sins too. -(Isa. xliii. 24.) - -VI. Let no man deceive his own soul; "grapes are not gathered of -thorns, nor figs of thistles:" (Matt. vii. 16:) a wolf is not a -sheep, nor is a vulture a dove. What form, people, or church soever -thou art of, it is the truth of God to mankind, that they which have -even the form of godliness, but by their unmortified lives, deny the -power thereof, make not the true, but false church: which, though -she entitle herself the Lamb's bride, or church of Christ, (Rev. -xvii. 5,) she is that mystery, or mysterious Babylon, fitly called -by the Holy Ghost, the mother of harlots and all abominations: -because degenerated from Christian chastity and purity, into all -the enormities of heathen Babylon; a sumptuous city of old time, -much noted for the seat of the kings of Babylon, and at that time -the place in the world of the greatest pride and luxury. As she was -then, so mystical Babylon is now the great enemy of God's people. - -VII. True it is, They that are born of the flesh, hate and persecute -them that are born of the spirit, who are the circumcision in heart. -It seems they cannot own nor worship God after her inventions, -methods, and prescriptions, nor receive for doctrine her vain -traditions, any more than they can comply with her corrupt fashions -and customs in their conversation. The case being thus, from an -apostate she becomes a persecutor. It is not enough that she herself -declines from ancient purity, others must do so too. She will give -them no rest that will not partake with her in that degeneracy, -or receive her mark. Are any wiser than she, than mother church? -No, no: nor can any make war with the beast she rides upon, -those worldly powers that protect her, and vow their maintenance -against the cries of her dissenters. Apostasy and superstition are -ever proud and impatient of dissent: all must conform or perish. -Therefore the slain witnesses, and blood of the souls under the -altar, (Rev. vi. 9,) are found within the walls of this mystical -Babylon, this great city of false Christians, and are charged upon -her, by the Holy Ghost in the Revelation. Nor is it strange that she -should slay the servants who first crucified the Lord: but strange -and barbarous too, that she should kill her husband and murder -her Saviour; titles she seems so fond of, and that have been so -profitable to her; and that she would recommend herself by, though -without all justice. But her children are reduced so entirely under -the dominion of darkness, by means of their continued disobedience -to the manifestation of the divine light in their souls, that they -forget what man once was, or they should now be; and know not -true and pure Christianity when they meet it; yet pride themselves -upon professing it. Their measures are so carnal and false about -salvation, they call good evil, and evil good; they make a devil -a Christian, and a saint a devil. So that though the unrighteous -latitude of their lives be matter of lamentation, as to themselves -it is of destruction; yet that common apprehension, that they may -be children of God, while in a state of disobedience to his holy -commandments; and disciples of Jesus, though they revolt from his -cross, and members of his true church, which is without spot or -wrinkle, notwithstanding their lives are full of spots and wrinkles; -is, of all other deceptions upon themselves, the most pernicious to -their eternal condition. For they are at peace in sin, and under -a security in their transgression. Their vain hope silences their -convictions, and overlays all tender motions to repentance; so that -their mistake about their duty to God is as mischievous as their -rebellion against him. - -Thus they walk on precipices, and flatter themselves, till the grave -swallows them up, and the judgments of the great God break their -lethargy, and undeceive their poor wretched souls with the anguish -of the wicked, as the reward of their work. - -VIII. This has been, is, and will be the doom of all worldly -Christians: an end so dreadful, that if there were nothing of duty -to God, or obligation to men, being a man, and one acquainted with -the terrors of the Lord in the way and work of my own salvation, -compassion alone were sufficient to excite me to this dissuasive -against the world's superstitions and lusts, and to invite the -professors of Christianity to the knowledge and obedience of the -daily cross of Christ, as the alone way, left by him, and appointed -us to blessedness; that they who now do but usurp the name may -have the thing; and by the power of the cross, to which they are -now dead, instead of being dead to the world by it, may be made -partakers of the resurrection that is in Christ Jesus, unto newness -of life. For they that are truly in Christ, that is, redeemed by, -and interested in him, are new creatures. (Gal. vi. 15.) They have -received a new will; such as does the will of God, not their own. -They pray in truth, and do not mock God, when they say, Thy will be -done on earth as it is in heaven. They have new affections; such -as are set on things above, (Col. iii. 1, 2, 3,) and make Christ -their eternal treasure. New faith; (1 John, 4, 5;) such as overcomes -the snares and temptations of the world's spirit in themselves, -or as it appears through others: and lastly, new works; not of a -superstitious contrivance, or of human invention, but the pure -fruits of the Spirit of Christ working in them, as love, joy, peace, -meekness, long-suffering, temperance, brotherly-kindness, faith, -patience, gentleness, and goodness, against which there is no law; -and they that have not the Spirit of Christ, and walk not in it, the -apostle Paul has told us, are none of his; (Rom. viii. 9;) but the -wrath of God, and condemnation of the law, will lie upon them. For -if there is no condemnation to them that are in Christ; who walk not -after the flesh, but after the Spirit, which is Paul's doctrine; -they that walk not according to that Holy Spirit, by his doctrine, -are not in Christ: that is, have no interest in him, nor just claim -to salvation by him: and consequently there is condemnation to such. - -IX. And the truth is, the religion of the wicked is a lie: "there -is no peace, saith the prophet, to the wicked." (Isaiah, xlviii. -22.) Indeed there can be none; they are reproved in their own -consciences, and condemned in their own hearts, in all their -disobedience. Go where they will, rebukes go with them, and -oftentimes terrors too: for it is an offended God that pricks -them, and who, by his light, sets their sins in order before them. -Sometimes they strive to appease him by their corporeal framed -devotion and worship, but in vain; for true worshipping of God -is doing his will, which they transgress. The rest is a false -compliment, like him that said he would go, and did not. (Matt. -xxi. 30.) Sometimes they fly to sports and company, to drown the -reprover's voice, and blunt his arrows, to chase away troubled -thoughts, and secure themselves out of the reach of the disquieter -of their pleasures; but the Almighty, first or last, is sure to -overtake them. There is no flying his final justice, for those -that reject the terms of his mercy. Impenitent rebels to his law -may then call to the mountains, and run to the caves of the earth -for protection, but in vain. His all-searching eye will penetrate -their thickest coverings, and strike up a light in that obscurity, -which shall terrify their guilty souls; and which they shall never -be able to extinguish. Indeed, their accuser is with them, they -can no more be rid of him than of themselves; he is in the midst -of them, and will stick close to them. That spirit which bears -witness with the spirits of the just will bear witness against -theirs. Nay, their own hearts will abundantly come in against them; -and, "if our hearts condemn us," saith the apostle John, "God is -greater, and knows all things;" (1 John iii. 20;) that is, there -is no escaping the judgments of God, whose power is infinite, if -a man is not able to escape the condemnation of himself. It is at -that day proud and luxurious Christians shall learn that God is no -respecter of persons; that all sects and names shall be swallowed up -in these two kinds, sheep and goats, just and unjust: and the very -righteous must have a trial for it; which made that holy man cry -out, "If the righteous scarcely be saved, where shall the ungodly -and the sinner appear?" (1 Pet. iv. 18.) If their thoughts, words, -and works must stand the test, and come under scrutiny before the -impartial Judge of heaven and earth, how then should the ungodly be -exempted? No; we are told by him that cannot lie, many shall then -even cry, Lord, Lord! set forth their profession, and recount the -works that they have done in his name, to make him propitious, and -yet be rejected with this direful sentence, "Depart from me, ye -workers of iniquity; I know you not." (Matt. vii. 23.) As if he had -said, Get you gone, you evil doers; though you have professed me, -I will not know you; your vain and evil lives have made you unfit -for my holy kingdom: get you hence, and go to the gods whom you -have served; your beloved lusts which you have worshipped, and the -evil world that you have so much coveted and adored: let them save -you now, if they can, from the wrath to come upon you, which is the -wages of the deeds you have done. Here is the end of their work that -build upon the sand; the breath of the Judge will blow it down, and -woful will the fall thereof be. Oh, it is now that the righteous -have the better of the wicked! which made an apostate cry, in old -time, "Let me die the death of the righteous, and let my last end -be like unto his." (Numb. xxiii. 10.) For the sentence is changed, -and the Judge smiles; he casts the eye of love upon his own sheep, -and invites them with "Come, ye blessed of my Father," (Matt. xxv. -34,) that through patient continuance in well-doing have long waited -for immortality; you have been the true companions of my tribulation -and cross, and, with unwearied faithfulness, in obedience to my -holy will, valiantly endured to the end, looking to me, the Author -of your precious faith, for the recompense of reward that I have -promised to them that love me, and faint not: O, enter ye into the -joy of your Lord, and inherit the kingdom prepared for you from the -foundation of the world. - -X. O Christendom! my soul most fervently prays, that after all thy -lofty profession of Christ, and his meek and holy religion, thy -unsuitable and un-Christ-like life may not cast thee at that great -assize of the world, and lose thee so great salvation at last. Hear -me once, I beseech thee: can Christ be thy Lord, and thou not obey -him? or, canst thou be his servant, and never serve him? "Be not -deceived, such as thou sowest shalt thou reap." (Gal. vi. 7.) He is -none of thy Saviour whilst thou rejectest his grace in thy heart, by -which he should save thee. Come, what has he saved thee from? Has -he saved thee from thy sinful lusts, thy worldly affections, and -vain conversations? If not, then he is none of thy Saviour. For, -though he be offered a Saviour to all, yet he is actually a Saviour -to those only that are saved by him; and none are saved by him that -live in those evils by which they are lost from God, and which he -came to save them from. - -It is sin that Christ is come to save man from, and death and wrath, -as the wages of it; but those that are not saved, that is delivered, -by the power of Christ in their souls, from the power that sin has -had over them, can never be saved from the death and wrath, that are -the assured wages of the sin they live in. - -So that look how far people obtain victory over those evil -dispositions and fleshly lusts, they have been addicted to, so far -they are truly saved, and are witnesses of the redemption that comes -by Jesus Christ. His name shows his work: "And thou shalt call his -name JESUS, for he shall save his people from their sin." (Matt. i. -21.) "Behold," said John, of Christ, "the Lamb of God that takes -away the sins of the world." (John, i. 29.) That is, behold him whom -God hath given to enlighten people, and for salvation to as many as -receive him, and his light and grace in their hearts, and take up -their daily cross and follow him; such as rather deny themselves the -pleasure of fulfilling their lusts than sin against the knowledge he -has given them of his will, or do that they know they ought not to -do. - - - - -CHAPTER II. - - 1. By this Christendom may see her lapse, how foul it is, and - next, the worse for her pretence to Christianity.--2. But there - is mercy with God upon repentance, and propitiation in the - blood of Jesus.--3. He is the light of the world that reproves - the darkness, that is, the evil of the world; and he is to be - known within.--4. Christendom, like the inn of old, is full of - other guests: she is advised to believe in, receive, and apply - to Christ.--5. Of the nature of true faith; it brings power - to overcome every appearance of evil: this leads to consider - the Cross of Christ, which has been so much wanted.--6. The - apostolic ministry, and end of it; its blessed effect; the - character of apostolic times.--7. The glory of the cross, and - its triumph over the heathen world. A measure to Christendom, - what she is not, and should be.--8. Her declension, and cause - of it.--9. The miserable effects that followed.--10. From the - consideration of the cause the cure may be more easily known, - viz., Not faithfully taking up the daily cross; then, faithfully - taking it daily up must be the remedy. - - -I. By all which has been said, O Christendom! and by that better -help, if thou wouldst use it, the lamp the Lord has lighted in thee, -not utterly extinct, it may evidently appear, first, how great and -full thy backsliding has been, who, from the temple of the Lord, -art become a cage of unclean birds; and of a house of prayer, a -den of thieves, a synagogue of Satan, and the receptacle of every -defiled spirit. Next, that under all this manifest defection, thou -hast nevertheless valued thy corrupt self upon thy profession of -Christianity, and fearfully deluded thyself with the hopes of -salvation. The first makes thy disease dangerous, but the last -almost incurable. - -II. Yet, because there is mercy with God that he may be feared, -and that he takes no delight in the eternal death of poor sinners, -no, though backsliders themselves, (Ezek. xviii. 20, 23, 24,) but -is willing all should come to the knowledge and obedience of the -Truth, and be saved, he hath set forth his Son a propitiation, and -given him as a Saviour to take away the sins of the whole world, -that those that believe and follow him may feel the righteousness -of God in the remission of their sins, and blotting out their -transgressions for ever. (Matt. i. 21; Luke i. 77; Rom. iii. 25; -Heb. ix. 24 to 28; 1 John ii. 1, 2.) Now, behold the remedy! an -infallible cure, one of God's appointing; a precious elixir, indeed, -that never fails; and that universal medicine which no malady could -ever escape. - -III. But thou wilt say, What is Christ? and where is he to be -found? and how received and applied, in order to this mighty cure? -I tell thee then, first, he is the great spiritual light of the -world that enlightens every one that comes into the world; by which -he manifests to them their deeds of darkness and wickedness, and -reproves them for committing them. Secondly, he is not far away -from thee, (Acts, xvii. 27.) as the apostle Paul said of God to the -Athenians. "Behold," says Christ himself, "I stand at the door and -knock; if any man hear my voice, and open the door, I will come in -to him, and sup with him, and he with me." (Rev. iii. 20.) What door -can this be but that of the heart of man? - -IV. Thou, like the inn of old, hast been full of guests; thy -affections have entertained other lovers; there has been no room for -thy Saviour in thy soul. Wherefore salvation is not yet come into -thy house, though it is come to thy door, and thou hast been often -proffered it, and hast professed it long. But if he calls, if he -knocks still, that is, if his light yet shines, if it reproves thee -still, there is hope thy day is not over, and that repentance is -not yet hid from thine eyes; but his love is after thee still, and -his holy invitation continues to save thee. - -Wherefore, O Christendom! believe, receive, and apply him rightly; -this is of absolute necessity, that thy soul may live for ever with -him. He told the Jews, "If you believe not that I am he, ye shall -die in your sins; and whither I go ye cannot come." (John, viii. -21, 24.) And because they believed him not, they did not receive -him, nor any benefit by him. But they that believed him received -him; and as many as received him, his own beloved disciple tells us, -"to them gave he power to become the sons of God, which are born -not of blood, nor of the will of the flesh, nor of the will of man, -but of God." (John, i. 12, 13.) That is, who are not children of -God after the fashions, prescriptions, and traditions of men, that -call themselves his church and people, which is not after the will -of flesh and blood, and the invention of carnal man, unacquainted -with the regeneration and power of the Holy Ghost, but of God; that -is, according to his will and the working and sanctification of his -Spirit and word of life in them. And such were ever well versed in -the right application of Christ, for he was made to them indeed -propitiation, reconciliation, salvation, righteousness, redemption, -and justification. - -So I say to thee, unless thou believest that he that stands at the -door of thy heart and knocks, and sets thy sins in order before -thee, and calls thee to repentance, be the Saviour of the world, -thou wilt die in thy sins, and where he is gone thou wilt never -come. For, if thou believest not in him, it is impossible that he -should do thee good, or effect thy salvation: Christ works not -against faith, but by it. It is said of old, "He did not many mighty -works in some places, because the people believed not in him." -(John, i. 12, 13.) So that, if thou truly believest in him, thine -ear will be attentive to his voice in thee, and the door of thine -heart open to his knocks. Thou wilt yield to the discoveries of his -light, and the teachings of his grace will be very dear to thee. - -V. It is the nature of true faith to beget a holy fear of offending -God, a deep reverence to his precepts, and a most tender regard to -the inward testimony of his Spirit, as that by which his children -in all ages have been safely led to glory. For, as they that truly -believe receive Christ in all his tenders to the soul, so as true -it is that those who receive him thus, with him receive power to -become the sons of God: that is, an inward force and ability to do -whatever he requires; strength to mortify their lusts, controul -their affections, resist evil motions, deny themselves, and overcome -the world in its most enticing appearances. This is the life of -the blessed Cross of Christ, which is the subject of the following -discourse, and what thou, O man, must take up, if thou intendest -to be the disciple of Jesus. Nor canst thou be said to receive -Christ, or to believe in him, whilst thou rejectest his cross. For, -as receiving of Christ is the means appointed of God to salvation, -so bearing the daily cross after him is the only true testimony of -receiving him, and therefore it is enjoined by him as the great -token of discipleship, "If any man will come after me, let him deny -himself, and take up his cross, and follow me." (Matt. xvi. 24.) - -This, Christendom, is that thou hast so much wanted, and the want -of which has proved the only cause of thy miserable declension from -pure Christianity. To consider which well, as it is thy duty, so it -is of great use to thy restoration. - -For as the knowledge of the cause of any distemper guides the -physician to make a right and safe judgment in the application of -his medicine, so it will much enlighten thee in the way of thy -recovery, to know and weigh the first cause of this spiritual lapse -and malady that has befallen thee. To do which, a general view of -thy primitive estate, and consequently of their work that first -laboured in the Christian vineyard, will be needful; and if therein -something be repeated, the weight and dignity of the subject will -bear it, without the need of an apology. - -VI. The work of apostleship, we are told by a prime labourer in -it, was to turn people "from darkness to light, and from the power -of Satan unto God." (Acts, xxvi. 18.) That is, instead of yielding -to the temptations and motions of Satan, who is the prince of -darkness or wickedness, the one being a metaphor to the other, by -whose power their understandings were obscured, and their souls -held in the service of sin, they should turn their minds to the -appearance of Christ, the Light and Saviour of the world; who by -his light shines in their souls, and thereby gives them a sight -of their sins, and discovers every temptation and motion in them -unto evil, and reproves them when they give way thereunto; that so -they might become the children of light, and walk in the path of -righteousness. And for this blessed work of reformation did Christ -endue his apostles with his spirit and power, that so men might not -longer sleep in a security of sin and ignorance of God, but awake -to righteousness, that the Lord Jesus might give them life; that -is, that they might leave off sinning, deny themselves the pleasure -of wickedness, and, by true repentance, turn their hearts to God -in well doing, in which is peace. And truly God so blessed the -faithful labours of these poor mechanics, yet his great ambassadors -to mankind, that in a few years many thousands that had lived -without God in the world, without a sense or fear of him, lawlessly, -very strangers to the work of his Spirit in their hearts, being -captivated by fleshly lusts, were inwardly struck and quickened by -the word of life, and made sensible of the coming and power of the -Lord Jesus Christ as a judge and lawgiver in their souls, by whose -holy light and spirit the hidden things of darkness were brought -to light and condemned, and pure repentance from those dead works -begotten in them, that they might serve the living God in newness of -spirit. So that thenceforward they lived not to themselves, neither -were they carried away of those former divers lusts, by which they -had been seduced from the true fear of God; but "the law of the -spirit of life," (Rom. viii. 2,) by which they overcame the law of -sin and death, was their delight, and therein did they meditate day -and night. Their regard towards God was not taught by the precepts -of men any longer, (Isaiah, xxix. 13,) but from the knowledge they -had received by his own work and impressions in their souls. They -had quitted their old masters, the world, the flesh, and the devil, -and delivered up themselves to the holy guidance of the grace of -Christ, that taught them to "deny ungodliness and the world's lusts, -and to live soberly, righteously, and godly in this present life:" -(Tit. ii. 11, 12:) this is the cross of Christ indeed, and here is -the victory it gives to them that take it up; by this cross they -died daily to the old life they had lived, and by holy watchfulness -against the secret motions of evil in their hearts they crushed -sin in its conceptions, yea in its temptations. So that they, as -the apostle John advised them, "kept themselves, that the evil one -touched them not." (1 John, v. 18.) - -For the light, which Satan cannot endure, and with which Christ had -enlightened them, discovered him in all his approaches and assaults -upon the mind; and the power they received through their inward -obedience to the manifestations of that blessed light, enabled them -to resist and vanquish him in all his stratagems. And thus it was -that, where once nothing was examined, nothing went unexamined; -every thought must come to judgment, and the rise and tendency of -it be also well approved, before they allowed it any room in their -minds. There was no fear of entertaining enemies for friends, whilst -this strict guard was kept upon the very wicket of the soul. Now the -old heavens and earth, that is, the old earthly conversation, and -old carnal, that is Jewish or shadowy worship, passed away apace, -and every day all things became new. He was no more a Jew that was -one outwardly, nor that circumcision that was in the flesh; but he -was the Jew that was one inwardly, and that circumcision which was -of the heart, in the Spirit, and not in the letter, whose praise is -not of man, but of God. (Rom. ii. 28, 29.) - -VII. Indeed, the glory of the cross shined so conspicuously through -the self-denial of their lives who daily bore it, that it struck -the heathen with astonishment; and in a small time so shook their -altars, discredited their oracles, struck the multitude, invaded the -court, and overcame their armies, that it led priests, magistrates, -and generals in triumph after it, as the trophies of its power and -victory. - -And, while this integrity dwelt with Christians, mighty was -the presence, and invincible that power that attended them; it -quenched fire, daunted lions, turned the edge of the sword, -outfaced instruments of cruelty, convicted judges, and converted -executioners. (Heb. xi. 32, to the end; Isaiah, xliii. 2; Daniel, -iii. 12, to the end.) In fine, the way their enemies took to -destroy, increased them; and, by the deep wisdom of God, they who -in all their designs endeavoured to extinguish the truth were made -great promoters of it. (Dan. vi. 16, to the end.) Now, not a vain -thought, not an idle word, not an unseemly action was permitted; no, -not an immodest look, no courtly dress, gay apparel, complimental -respects, or personal honours: much less those lewd immoralities -and scandalous vices, now in vogue with Christians, could find -either example or connivance among them. Their care was not how to -sport away their precious time, but how to redeem it, (Eph. v. 15, -16,) that they might have enough to work out their great salvation, -which they carefully did, with fear and trembling: not with balls -and masks, with playhouses, dancing, feasting, and gaming; no, -no; to make sure of their heavenly calling and election was much -dearer to them than the poor and trifling joys of mortality. For -they having, with Moses, seen him that is invisible, and found -that his loving-kindness was better than life, the peace of his -Spirit than the favour of princes,--as they feared not Cæsar's -wrath,--so they chose rather to sustain the afflictions of Christ's -true pilgrims than enjoy the pleasures of sin that were but for a -season; esteeming his reproaches of more value than the perishing -treasures of the earth. And if the tribulations of Christianity were -more eligible than the comforts of the world, and the reproaches -of one than all the honour of the other, there was then surely no -temptations in it that could shake the integrity of Christendom. - -VIII. By this short draught of what Christendom was, thou mayest -see, O Christendom, what thou are not, and consequently what thou -oughtest to be. But how comes it that from a Christendom that was -thus meek, merciful, self-denying, suffering, temperate, holy, -just, and good, so like to Christ, whose name she bore, we find a -Christendom now that is superstitious, idolatrous, persecuting, -proud, passionate, envious, malicious, selfish, drunken, lascivious, -unclean, lying, swearing, cursing, covetous, oppressing, defrauding, -with all other abominations known in the earth? - -I lay this down as the undoubted reason of this degeneracy, to wit, -the inward disregard of thy mind to the light of Christ shining -in thee, that first showed thee thy sins and reproved them, and -that taught and enabled thee to deny and resist them. For as thy -fear towards God, and holy abstinence from unrighteousness, was, -at first, not taught by the precepts of men, but by that light -and grace which revealed the most secret thoughts and purposes of -thine heart, and searched the most inward parts, setting thy sins -in order before thee, and reproving thee for them, not suffering -one unfruitful thought, word, or work of darkness to go unjudged; -so when thou didst begin to disregard that light and grace, to be -careless of that holy watch that was once set up in thine heart, and -didst not keep sentinel there, as formerly, for God's glory and thy -own peace, the restless enemy of man's good quickly took advantage -of this slackness, and often surprised thee with temptations, whose -suitableness to thy inclinations made his conquest over thee not -difficult. - -In short, thou didst omit to take up Christ's holy yoke, to bear -thy daily cross; thou wast careless of thy affections, and kept -no journal or check upon thy actions; but didst decline to audit -accounts in thy own conscience, with Christ thy light, the great -Bishop of thy soul and Judge of thy works, whereby the holy fear -decayed and love waxed cold, vanity abounded, and duty became -burdensome. Then up came formality, instead of the power of -godliness; superstition, in place of Christ's institution: and -whereas Christ's business was to draw on the minds of his disciples -from an outward temple, and carnal rites and services, to the inward -and spiritual worship of God, suitable to the nature of divinity, a -worldly, human, pompous worship is brought in again, and a worldly -priesthood, temple, and altar, are re-established. Now it was that -the sons of God once more saw the daughters of men were fair, (Gen. -vi. 2,) that is, the pure eye grew dim, which repentance had opened, -that saw no comeliness out of Christ, and the eye of lust became -unclosed again by the god of the world; and those worldly pleasures -that make such as love them forget God, though once despised for the -sake of Christ, began now to recover their old beauty and interest -in thy affections, and from liking them, to be the study, care, and -pleasure of thy life. - -True, there still remained the exterior forms of worship and a -nominal and oral reverence to God and Christ, but that was all; for -the offence of the holy cross ceased, the power of godliness was -denied, self-denial lost, and, though fruitful in the invention -of ceremonious ornaments, yet barren in the blessed fruits of the -Spirit. And a thousand shells cannot make one kernel, or many dead -corpses one living man. - -IX. Thus religion fell from experience to tradition, and worship -from power to form, from life to letter; and, instead of putting up -lively and powerful requests, animated by a deep sense of want and -the assistance of the Holy Spirit,--by which the ancients prayed, -wrestled, and prevailed with God,--behold a by-rote _mumpsimus_, -a dull and insipid formality, made up of corporeal bowings and -cringings, garments and furnitures, perfumes, voices, and music, -fitter for the reception of some earthly prince than the heavenly -worship of the one true and immortal God, who is an eternal, -invisible Spirit. - -But thy heart growing carnal, thy religion did so too; and, not -liking it as it was, thou fashionedst it to thy liking: forgetting -what the holy prophet said, "The sacrifice of the wicked is an -abomination to the Lord," (Prov. xv. 8,) and what St. James saith, -"Ye ask, and receive not." (James, iv. 3.) Why? "Because ye ask -amiss;" that is, with a heart that is not right, but insincere, -unmortified, not in the faith that purifies the soul, and therefore -can never receive what is asked: so that a man may say with truth, -thy condition is worse by thy religion, because thou art tempted to -think thyself better for it, and art not. - -X. Well; by this prospect that is given thee of thy foul fall from -primitive Christianity, and the true cause of it,--to wit, a neglect -of the daily cross of Christ,--it may be easy for thee to inform -thyself of the way of thy recovery. - -For, look, at what door thou wentest out, at that door thou must -come in; and, as letting fall and forbearing the daily cross lost -thee, so taking up and enduring the daily cross must recover thee. -It is the same way by which the sinners and apostates become the -disciples of Jesus. "Whosoever," says Christ, "will come after me -and be my disciple, let him deny himself, and take up his daily -cross and follow me." (Matthew, xvi. 24; Mark, viii. 34; Luke, -xiv. 27.) Nothing short of this will do; mark that! for, as it is -sufficient, so it is indispensable; no crown but by the cross, no -life eternal but through death; and it is but just that those evil -and barbarous affections that crucified Christ afresh, should, by -his holy cross, be crucified. - - - - -CHAPTER III. - - 1. What the cross of Christ is. A figurative speech, but truly - the Divine power that mortifies the world.--2. It is so called - by the apostle Paul to the Corinthians.--3. Where it is the - cross appears, and must be borne? Within; where the lusts are, - there they must be crucified.--4. Experience teaches every - one this; to be sure Christ asserts it, from within comes - murder, &c., and that is the house where the strong man must be - bound.--5. How is the cross to be borne? The way is spiritual, a - denial of self, of the pleasure of sin; to please God, and obey - his will as manifested to the soul by the light He gives it.--6. - This shows the difficulty, yet the necessity of the cross. - - -The daily cross being then, and still, O Christendom! the way to -glory, that the succeeding matter, which wholly relates to the -doctrine of it, may come with most evidence and advantage upon thy -conscience it is most seriously to be considered by thee,-- - -First, What the cross of Christ is? - -Secondly, Where the cross of Christ is to be taken up? - -Thirdly, How, and after what manner it is to be borne? - -Fourthly, What is the great work and business of the cross? In -which, the sins it crucifies, with the mischiefs that attend them, -will be at large expressed. - -Fifthly and lastly, I shall add many testimonies from living and -dying persons of great reputation, either for their quality, -learning, or piety, as a general confirmation of the whole tract. - -To the first, What is the cross of Christ? - -I. The cross of Christ is a figurative speech, borrowed from the -outward tree, or wooden cross, on which Christ submitted to the will -of God, suffering death at the hands of evil men. So that the cross -mystical is that Divine grace and power which crosseth the carnal -wills of men, and gives a contradiction to their corrupt affections, -and that constantly opposeth itself to the inordinate and fleshly -appetite of their minds, and so may be justly termed the instrument -of man's wholly dying to the world, and being made conformable -to the will of God. For nothing else can mortify sin, or make it -easy for us to submit to the Divine will in things otherwise very -contrary to their own. - -II. The preaching of the cross, therefore, in primitive times was -fitly called by Paul, that famous and skilful apostle in spiritual -things, "the power of God," though to them that perish, then, as -now, "foolishness." That is, to those that were truly weary and -heavy laden, and needed a deliverer, to whom sin was burdensome -and odious, the preaching of the cross, by which sin was to be -mortified, was, as to them, the power of God, or a preaching of -the Divine power by which they were made disciples of Christ and -children of God; and it wrought so powerfully upon them that no -proud nor licentious mockers could put them out of love with it. -But to those that walked in the broad way, in the full latitude of -their lusts, and dedicated their time and care to the pleasure of -their corrupt appetites, to whom all yoke and bridle were and are -intolerable, the preaching of the cross was and is foolishness. - -III. Well: but then where does this cross appear, and where must it -be taken up? - -I answer, within: that is, in the heart and soul; for where the -sin is, the cross must be. Now all evil comes from within: this -Christ taught: "From within," saith Christ, "out of the heart of man -proceed evil thoughts, adulteries, fornications, murders, thefts, -covetousness, wickedness, deceit, lasciviousness, an evil eye, -blasphemy, pride, foolishness: all these evils come from within, and -defile the man." (Mark, vii. 21, 22, 23.) - -The heart of man is the seat of sin, and where he is defiled he must -be sanctified; and where sin lives, there it must die: it must be -crucified. Custom in evil hath made it natural to men to do evil; -and as the soul rules the body, so the corrupt nature sways the -whole man: but still, it is all from within. - -IV. Experience teaches every son and daughter of Adam to assent to -this; for the enemy's temptations are ever directed to the mind, -which is within: if they take not, the soul sins not; if they are -embraced, lust is presently conceived, that is, inordinate desires; -lust conceived, brings forth sin; and sin finished, that is, acted, -brings forth death. (James, v. 15.) Here is both the cause and the -effect, the very genealogy of sin, its rise and end. - -In all this, the heart of evil man is the devil's mint, his -work-house, the place of his residence, where he exercises his -power and art. And therefore the redemption of the soul is aptly -called the destruction of the works of the devil, and bringing in of -everlasting righteousness. (1 John, iii. 8.; Dan. ix. 24.) When the -Jews would have defamed Christ's miracle of casting out devils, by a -blasphemous imputation of it to the power of Beelzebub, he says that -"no man can enter into a strong man's house, and spoil his goods, -till he first bind the strong man." (Matt. xii. 29.) Which, as it -shows the contrariety that was between Beelzebub and the power by -which he dispossessed him, so it teaches us to know that the souls -of the wicked are the devil's house, and that his goods, his evil -works, can never be destroyed till first he that wrought them, and -keeps the house, be bound. All which makes it easy to know where the -cross must be taken up, by which alone the strong man must be bound, -his goods spoiled, and his temptations resisted, that is, within, in -the heart of man. - -V. But in the next place, how and in what manner is the cross to be -daily borne? - -The way, like the cross, is spiritual: that is an inward submission -of the soul to the will of God, as it is manifested by the light of -Christ in the consciences of men, though it be contrary to their own -inclinations. For example: when evil presents, that which shows the -evil does also tell them they should not yield to it; and if they -close with its counsel, it gives them power to escape it. But they -that look and gaze upon the temptation, at last fall in with it, and -are overcome by it; the consequence of which is guilt and judgment. -Therefore, as the cross of Christ is that spirit and power in men, -though not of men, but of God, which crosseth and reproveth their -fleshly lusts and affections; so the way of taking up the cross is -an entire resignation of soul to the discoveries and requirings -of it: not to consult their worldly pleasure, or carnal ease, or -interest, for such are captivated in a moment, but continually to -watch against the very appearances of evil, and by the obedience of -faith, that is, of true love to, and confidence in God, cheerfully -to offer up to the death of the cross, that evil part, that Judas -in themselves, which, not enduring the heat of the siege, and being -impatient in the hour of temptation, would, by its near relation to -the tempter, more easily betray their souls into his hands. - -VI. O this shows to every one's experience how hard it is to be a -true disciple of Jesus! the way is narrow indeed, and the gate very -strait, where not a word, no not a thought must slip the watch, or -escape judgment; such circumspection, such caution, such patience, -such constancy, such holy fear and trembling. This gives an easy -interpretation to that hard saying, "Flesh and blood cannot inherit -the kingdom of God;" (Matt. xxiv. 42; xxv. 13; xxvi. 38, 42;) those -that are captivated with fleshly lusts and affections: for they -cannot bear the cross; and they that cannot endure the cross must -never have the crown. To reign, it is necessary first to suffer. -(Phil. ii. 12; 1 Cor. xv. 50.) - - - - -CHAPTER IV. - - 1. What is the great work of the cross? The answer to this is - of great moment.--2. The work of the cross is self-denial.--3. - What was the cup and cross of Christ?--4. What is our cup and - cross?--5. Our duty is to follow Christ as our captain.--6. - Of the distinction in self, a lawful and unlawful self.--7. - What the lawful self is.--8. That it is to be denied in some - cases by Christ's doctrine and example.--9. By the Apostle's - pattern.--10. The danger of preferring lawful self above our - duty to God.--11. The reward of self-denial an excitement to - it.--12. This doctrine as old as Abraham.--13. His obedience - of faith memorable.--14. Job a great instance of self-denial, - his contentment.--15. Moses also a mighty example, his neglect - of Pharaoh's court.--16. His choice.--17. The reason of it, - viz. the recompense of reward.--18. Isaiah no inconsiderable - instance, who of a courtier, became a holy prophet.--19. These - instances concluded with that of holy Daniel, his patience and - integrity, and the success they had upon the king.--20. There - might be many mentioned to confirm this blessed doctrine.--21. - All must be left for Christ, as men would be saved.--22. The - way of God is a way of faith and self-denial.--23. An earnest - supplication and exhortation to all, to attend upon these things. - - -But fourthly, What is the great work and business of the cross -respecting man? - -Answ. I. This indeed is of that mighty moment to be truly, plainly, -and thoroughly answered, that all that went before seems only to -serve for preface to it; and miscarrying in it to be no less than -a misguidance of the soul about its way to blessedness. I shall -therefore pursue the question, with God's help, and the best -knowledge He hath given me in the experience of several years' -discipleship. - -II. The great work and business of the cross of Christ in man -is self-denial; a word of as much depth in itself as of sore -contradiction to the world, little understood but less embraced by -it, yet it must be borne for all that. The Son of God is gone before -us, and, by the bitter cup He drank and the baptism He suffered, has -left us an example that we should follow in his steps; which made -him put that hard question to the wife of Zebedee and her two sons, -upon her soliciting that one might sit at his right and the other at -his left hand in his kingdom, "Are ye able to drink of the cup that -I shall drink of, and to be baptized with the baptism I am baptized -with?" It seems their faith was strong; they answered, "We are -able." Upon which he replied, "Ye shall drink indeed of my cup, and -be baptized with the baptism I am baptized with;" but their reward -he left to his Father. (Matt. xx. 21, 22, 23.) - -III. What was his cup he drank, and baptism he suffered? I answer, -they were the denial and offering up of himself by the eternal -Spirit to the will of God, undergoing the tribulations of his life -and agonies of his death upon the cross for man's salvation. - -IV. What is our cup and cross that we should drink and suffer? They -are the denial and offering up of ourselves, by the same Spirit, to -do or suffer the will of God for his service and glory, which is -the true life and obedience of the cross of Jesus; narrow still, -but before an unbeaten way. For when there was none to help, not -one to open the seals, to give knowledge, to direct the course -of poor man's recovery, He came in the greatness of his love and -strength; and though clothed with the infirmities of a mortal man, -being within fortified with the almightiness of an immortal God, He -travelled through all the straits and difficulties of humanity, and -first, of all others, trod the untrodden path to blessedness. - -V. O come! let us follow Him, the most unwearied, the most -victorious captain of our salvation; to whom all the great -Alexanders and mighty Cæsars of the world are less than the poorest -soldier of their camps could be to them. True, they were all great -princes of their kind, and conquerors too, but on very different -principles. For Christ made himself of no reputation, to save -mankind; but these plentifully ruined people to augment theirs. They -vanquished others, not themselves; Christ conquered self, that ever -vanquished them; of merit therefore the most excellent Prince and -Conqueror. Besides, they advanced their empire by rapine and blood, -but He by suffering and persuasion; He never by compulsion, they -always by force prevailed. Misery and slavery followed all their -victories, his brought greater freedom and felicity to those he -overcame. In all they did they sought to please themselves; in all -He did he aimed to please his Father, who is King of kings and Lord -of lords. - -It is this most perfect pattern of self-denial we must follow, if -ever we will come to glory; to do which let us consider self-denial -in its true distinction and extent. - -VI. There is a lawful and unlawful self: and both must be denied -for the sake of him, who in submission to the will of God counted -nothing dear that he might save us. And, though the world be -scarcely in any part of it at that pass as yet to need that -lesson of the denial of lawful self, that every day most greedily -sacrifices to the pleasure of unlawful self; yet to take the whole -thing before me, and for that it may possibly meet with some that -are so far advanced in this spiritual warfare as to receive some -service from it, I shall at least touch upon it. - -VII. The lawful self which we are to deny, is that conveniency, -ease, enjoyment, and plenty, which in themselves are so far from -being evil, that they are the bounty and blessings of God to us, as -husband, wife, child, house, land, reputation, liberty, and life -itself; these are God's favours, which we may enjoy with lawful -pleasure and justly improve as our honest interest. But when God -requires them, at what time soever the lender calls for them or -is pleased to try our affections by our parting with them; I say, -when they are brought in competition with him, they must not be -preferred, they must be denied. Christ himself descended from the -glory of his Father, and willingly made himself of no reputation -among men, that he might make us of some with God; and, from the -quality of thinking it no robbery to be equal with God, he humbled -himself to the poor form of a servant; yea, the ignominious death of -the cross. (Phil. ii. 5, 6, 7, 8.) - -VIII. It is the doctrine he teaches us in these words, "He that -loveth father or mother, son or daughter, more than me, is not -worthy of me." (Matt. x. 37.) Again, "Whoever he be of you that -forsaketh not all that he hath, cannot be my disciple." (Luke, xiv. -33.) And he plainly told the young rich man that if he would have -eternal life, he should sell all and follow him; (Mark, x. 21, 22;) -a doctrine sad to him as it is to those that, like him, for all -their high pretences to religion, in truth love their possessions -more than Christ. This doctrine of self-denial is the condition -to eternal happiness, "He that will come after me, let him deny -himself, and take up his cross and follow me." (Matt. xvi. 24.) - -IX. This made those honest fishermen quit their lawful trades and -follow him, when he called them to it, and others that waited for -the consolation of Israel to offer up their estates, reputations, -liberties, and also lives, to the displeasure and fury of their -kindred and the government they lived under for the spiritual -advantage that accrued to them by their faithful adherence to his -holy doctrine. True, many would have excused their following him in -the parable of the feast: some had bought land, some had married -wives, and others had bought yokes of oxen, and could not come; -(Luke, xiv. 18, 19, 20;) that is, an immoderate love of the world -hindered them: their lawful enjoyments, from servants became their -idols; they worshipped them more than God, and would not quit them -to come to God. But this is recorded to their reproach; and we may -herein see the power of self upon the worldly man, and the danger -that comes to him by the abuse of lawful things. What, thy wife -dearer to thee than thy Saviour! and thy land and oxen preferred -before thy soul's salvation! O beware, that thy comforts prove not -snares first, and then curses: to overrate them, is to provoke him -that gave them to take them away again: come, and follow him that -giveth life eternal to the soul. - -X. Woe to them that have their hearts in their earthly possessions! -for when they are gone, their heaven is gone with them. It is too -much the sin of the greatest part of the world, that they stick -in the comforts of it. And it is lamentable to behold how their -affections are bemired and entangled with their conveniencies and -accommodations in it. The true self-denying man is a pilgrim; but -the selfish man is an inhabitant of the world: the one uses it, as -men do ships, to transport themselves or tackle in a journey, that -is, to get home; the other looks no further, whatever he prates, -than to be fixed in fulness and ease here, and likes it so well, -that if he could, he would not exchange. However, he will not -trouble himself to think of the other world, till he is sure he must -live no longer in this: but then, alas! it may prove too late; not -to Abraham, but to Dives he may go; the story is as true as sad. - -XI. But on the other hand, it is not for nought that the disciples -of Jesus deny themselves; and indeed, Christ himself had the eternal -joy in his eye: "For the joy that was set before him," says the -author to the Hebrews, "he endured the cross;" (Heb. xii. 2;) that -is, he denied himself, and bore the reproaches and death of the -wicked; and despised the shame, to wit, the dishonour and derision -of the world. It made him not afraid nor shrink, he contemned it; -and is set down at the right hand of the throne of God. And to their -encouragement, and great consolation, when Peter asked him, what -they should have that had forsaken all to follow him, he answered -them, "Verily I say unto you, that ye, which have followed me in -the regeneration, when the Son of Man shall sit on the throne of -his glory, ye also shall sit upon twelve thrones, judging the -twelve tribes of Israel," (Matt. xix. 27-29,) that were then in an -apostacy from the life and power of godliness. This was the lot of -his disciples; the more immediate companions of his tribulations, -and first messengers of his kingdom. But the next that follows is -to all: and "every one that hath forsaken houses, or brethren, or -sisters, or father, or mother, or wife, or children, or lands, for -my name's sake, shall receive an hundred fold, and shall inherit -everlasting life." It was this recompense of reward, this eternal -crown of righteousness, that in every age has raised, in the souls -of the just, a holy neglect, yea, contempt of the world. To this is -owing the constancy of the martyrs, as to their blood, the triumph -of the Truth. - -XII. Nor is this a new doctrine; it is as old as Abraham. (Gen. -xii.) In several most remarkable instances, his life was made up -of self-denial. First, in quitting his own land, where we may well -suppose him settled in the midst of plenty, at least sufficiency: -and why? Because God called him. Indeed this should be reason -enough, but such is the world's degeneracy that in fact it is not: -and the same act, upon the same inducement, in any now, though -praised in Abraham, would be derided. So apt are people not to -understand what they commend; nay, to despise those actions, when -they meet them in the people of their own times, which they pretend -to admire in their ancestors. - -XIII. But he obeyed: the consequence was, that God gave him a mighty -land. This was the first reward of his obedience. The next was, a -son in his old age; and which greatened the blessing, after it had -been, in nature, past the time of his wife's bearing of children. -(Gen. xxii. 2.) Yet God called for his darling, their only child, -the joy of their age, the son of a miracle, and he upon whom the -fulfilling of the promise made to Abraham did depend. For this -son, I say, God called: a mighty trial: that which, one would have -thought, might very well have overturned his faith, and stumbled -his integrity; at least have put him upon this dispute in himself. -This command is unreasonable and cruel; it is the tempter's, it -cannot be God's. For, is it to be thought that God gave me a son to -make a sacrifice of him? that the father should be butcher of his -only child? Again, that he should require me to offer up the son of -his own promise, by whom his covenant is to be performed; this is -incredible. I say, thus Abraham might naturally enough have argued, -to withstand the voice of God, and indulge his great affections -to his beloved Isaac. But good old Abraham, that knew the voice -that had promised him a son, had not forgotten to know it, when it -required him back again; he disputes not, though it looked strange, -and perhaps with some surprise and horror, as a man. He had learned -to believe that God, that gave him a child by a miracle, could work -another to preserve or restore him. His affections could not balance -his duty, much less overcome his faith; for he received him in a way -that would let him doubt of nothing that God had promised to him. - -To the voice of this Almightiness he bows, builds an altar, binds -his only son upon it, kindles the fire, and stretches forth his hand -to take the knife: but the angel stopped the stroke: Hold, Abraham, -thy integrity is proved. What followed? a ram served, and Isaac was -his again. This shows how little serves, where all is resigned, -and how mean a sacrifice contents the Almighty, where the heart is -approved. So that it is not the sacrifice that recommends the heart, -but the heart that gives the sacrifice acceptance. - -God often touches our best comforts, and calls for that which we -most love, and are least willing to part with. Not that he always -takes it utterly away, but to prove the soul's integrity, to caution -us from excesses, and that we may remember God, the author of those -blessings we possess, and live loose to them. I speak my experience; -the way to keep our enjoyments is to resign them; and though that -be hard, it is sweet to see them returned, as Isaac was to his -father Abraham, with more love and blessing than before. O stupid -world! O worldly Christians; not only strangers, but enemies to this -excellent faith! and whilst so, the rewards of it you can never know. - -XIV. But Job presses hard upon Abraham: his self-denial also was -very signal. For when the messengers of his afflictions came thick -upon him, one doleful story after another, till he was left almost -as naked as when he was born; the first thing he did, he fell to -the ground, and worshipped that power, and kissed that hand that -stripped him; so far from murmuring, that he concludes his losses -of estate and children with these words: "Naked came I out of my -mother's womb, and naked shall I return: the Lord gave and the Lord -hath taken away; blessed be the name of the Lord." (Job, i. 21.) O -the deep faith, patience, and contentment of this excellent man! -one would have thought this repeated news of ruin had been enough -to have overset his confidence in God; but it did not; that stayed -him. But indeed he tells us why; his Redeemer lived; "I know," says -he, "that my Redeemer lives." (Job, xix. 25, 26.) And it appeared -he did; for he had redeemed him from the world: his heart was not -in his worldly comforts: his hope lived above the joys of time and -troubles of mortality; not tempted by the one, nor shaken by the -other; but firmly believed, that when after his skin worms should -have consumed his body, yet with his eyes he should see his God. -Thus was the heart of Job both submitted to and comforted in the -will of God. - -XV. Moses is the next great example in sacred story for remarkable -self-denial, before the times of Christ's appearance in the -flesh. He had been saved when an infant, by an extraordinary -providence, and it seems, by what followed, for an extraordinary -service: Pharaoh's daughter, whose compassion was the means of his -preservation, when the king decreed the slaughter of the Hebrew -males, (Exod. ii. 1, 10,) took him for her son, and gave him the -education of her father's court. His own graceful presence and -extraordinary abilities, joined with her love for him, and interest -in her father to promote him, must have rendered him, if not capable -of succession, at least of being chief minister of affairs under -that wealthy and powerful prince. For Egypt was then what Athens and -Rome were after, the most famous for learning, art, and glory. - -XVI. But Moses, ordained for other work and guided by a higher -principle, no sooner came to years of discretion, than the impiety -of Egypt, and the oppressions of his brethren there, grew a burden -too heavy for him to bear. And though so wise and good a man could -not want those generous and grateful acknowledgments, that became -the kindness of the king's daughter to him; yet he had also seen -that God that was invisible; (Heb. xi. 24-27;) and did not dare to -live in the ease and plenty of Pharaoh's house, whilst his poor -brethren were required to make brick without straw. (Exod. v. 7, 16.) - -Thus the fear of the Almighty taking deep hold of his heart, he -nobly refused to be called the son of Pharaoh's daughter, and -chose rather a life of affliction, with the most despised and -oppressed Israelites, and to be the companion of their tribulations -and jeopardies, than to enjoy the pleasures of sin for a season; -esteeming the reproaches of Christ, which he suffered for making -that unworldly choice, greater riches than all the treasures of that -kingdom. - -XVII. Nor was he so foolish as they thought him; he had reason on -his side; for it is said, he had an eye to the recompense of reward, -he did but refuse a lesser benefit for a greater. In this his wisdom -transcended that of the Egyptians; for they made the present world -their choice, as uncertain as the weather, and so lost that which -has no end. Moses looked deeper, and weighed the enjoyments of this -life in the scales of eternity, and found they made no weight there. -He governed himself not by the immediate possession, but the nature -and duration of the reward. His faith corrected his affections, and -taught him to sacrifice the pleasure of self, to the hope he had of -a future more excellent recompense. - -XVIII. Isaiah[1] was no inconsiderable instance of this blessed -self-denial; who of a courtier became a prophet, and left the -worldly interests of the one, for the faith, patience, and -sufferings of the other. For his choice did not only lose him the -favour of men, but their wickedness, enraged at his integrity to -God, in his fervent and bold reproofs of them, made a martyr of him -in the end, for they barbarously sawed him asunder in the reign of -king Manasseh. Thus died that excellent man, and commonly called the -Evangelical Prophet. - - [1] Dorotheus in his Lives of the Prophets. - -XIX. I shall add, of many, one example more, and that is from -the fidelity of Daniel; a holy and wise young man, who when his -external advantages came in competition with his duty to Almighty -God, relinquished them all; and instead of being solicitous how to -secure himself, as one minding nothing less, he was, to the utmost -hazard of himself, most careful how to preserve the honour of God, -by his fidelity to his will. And though at the first it exposed him -to ruin, yet, as an instance of great encouragement to all that like -him will choose to keep a good conscience in an evil time, at last -it advanced him greatly in the world; and the God of Daniel was made -famous and terrible through his perseverance even in the eyes of -heathen kings. - -XX. What shall I say of all the rest, who counted nothing dear that -they might do the will of God, abandoned their worldly comforts, -and exposed their ease and safety, as often as the heavenly vision -called them,[2] to the wrath and malice of degenerate princes and an -apostate church? More especially Jeremiah, Ezekiel, and Micah, who -after they had denied themselves, in obedience to the divine voice, -sealed their testimony with their blood. - - [2] Dorotheus in his Lives of the Prophets. - -Thus was self-denial the practice and glory of the ancients, that -were predecessors to the coming of Christ in the flesh: and shall -we hope to go to heaven without it now, when our Saviour himself is -become the most excellent example of it? and that not as some would -fain have it, viz. for us, that we need not; (1 Peter, ii. 21;) but -for us, that we might deny ourselves, and so be the true followers -of his blessed example. - -XXI. Whoever therefore thou art that wouldst do the will of -God, but faintest in thy desires, from the opposition of worldly -considerations, remember I tell thee, in the name of Christ, that -he that prefers father or mother, sister or brother, wife or child, -house or land, reputation, honour, office, liberty, or life, before -the testimony of the light of Jesus, in his own conscience, shall be -rejected of him in the solemn and general inquest upon the world, -when all shall be judged, and receive according to the deeds done, -not the profession made, in this life. It was the doctrine of Jesus, -that if thy right hand offend thee, thou must cut it off; and if thy -right eye offend thee, thou must pluck it out: (Matt. v. 29, 30:) -that is, if the most dear, the most useful and tender comforts thou -enjoyest, stand in thy soul's way, and interrupt thy obedience to -the voice of God, and thy conformity to his holy will revealed in -thy soul, thou art engaged, under the penalty of damnation, to part -with them. - -XXII. The way of God is a way of faith, as dark to sense, as mortal -to self. It is the children of obedience, who count, with holy Paul, -all things dross and dung, that they may win Christ, and know and -walk in this narrow way. Speculation will not do, nor can refined -notions enter; the obedient only eat the good of this land. (Isaiah, -i. 19.) They that do his will, says the blessed Jesus, shall know -of my doctrine; (John, vii. 17;) them He will instruct. There is no -room for instruction, where lawful self is lord, and not servant. -For self cannot receive it; that which should is oppressed by self, -fearful, and dare not. O! what will my father or mother say? How -will my husband use me? or finally, what will the magistrate do -with me? For though I have a most powerful persuasion, and clear -conviction upon my soul, of this or that thing, yet considering how -unmodish it is, what enemies it has, and how strange and singular I -shall seem to them, I hope God will pity my weakness: if I sink, I -am but flesh and blood; it may be hereafter He may better enable me; -and there is time enough. Thus selfish, fearful man. - -But deliberating is ever worst; for the soul loses in parley: the -manifestation brings power with it. Never did God convince people, -but, upon submission, he empowered them. He requires nothing without -giving ability to perform it: that were mocking, not saving men. -It is enough for thee to do thy duty, that God shows thee thy -duty; provided thou closest with that light and spirit by which he -gives thee that knowledge. They that want power, are such as do -not receive Christ in his convictions upon the soul, and such will -always want it; but such as do, they receive power, like those of -old, to become the children of God, through the pure obedience of -faith. - -XXIII. Wherefore, let me beseech you, by the love and mercy of God, -by the life and death of Christ, by the power of his Spirit, and -the hope of immortality, that you, whose hearts are established in -your temporal comforts, and so lovers of self, more than of these -heavenly things, would let the time past suffice: that you would -not think it enough to be clear of such impieties, as too many are -found in, whilst your inordinate love of lawful things has defiled -your enjoyment of them, and drawn your hearts from the fear, love, -obedience, and self-denial of a true disciple of Jesus. Turn about -then, and hearken to the still voice in thy conscience; it tells -thee thy sins, and thy misery in them; it gives a lively discovery -of the very vanity of the world, and opens to the soul some prospect -of eternity, and the comforts of the just that are at rest. If thou -adhere to this, it will divorce thee from sin and self: thou wilt -soon find, that the power of its charms exceeds that of wealth, -honour, and beauty of the world, and finally will give thee that -tranquillity which the storms of time can never shipwreck nor -disorder. Here all thy enjoyments are blest, though small, yet -great by that presence that is within them. - -Even in this world the righteous have the better of it, for they use -the world without rebuke, because they do not abuse it. They see and -bless the hand that feeds, and clothes, and preserves them. And as -by beholding him in all his works, they do not adore them, but him; -so the sweetness of his blessings that gives them, is an advantage -such have upon those that see him not. Besides, in their increase, -they are not lifted up, nor in their adversities are they cast down: -and why? Because they are moderated in the one, and comforted in the -other, by his divine presence. - -In short, heaven is the throne, and the earth but the footstool of -that man that hath self under foot. And those that know that station -will not easily be moved; such learn to number their days, that they -may not be surprised with their dissolution; and to redeem their -time, because their days are evil; (Ephes. v. 16;) remembering they -are stewards, and must deliver up their accounts to an impartial -judge. Therefore not to self but to him they live, and in him die, -and are blessed with them that die in the Lord. And thus I conclude -my discourse on the right use of lawful self. - - - - -CHAPTER V. - - 1. Of unlawful self; it is two-fold: 1st, in religion; - 2nd, in morality.--2. Of those that are most formal, - superstitious, and pompous in worship.--3. God's rebuke of - carnal apprehensions.--4. Christ drew off his disciples from - the Jewish exterior worship, and instituted a more spiritual - one.--5. Stephen is full and plain in this matter.--6. Paul - refers the temple of God twice to man.--7. Of the cross of - these worldly worshippers.--8. Flesh and blood make their - cross, therefore cannot be crucified by it.--9. They are yokes - without restraint.--10. Of the gaudiness of their cross, - and their respect to it.--11. A recluse life no true gospel - abnegation.--12. Comparison between Christ's self-denial and - theirs: his leads to purity in the world, theirs to voluntary - imprisonment, that they might not be tempted of the world. - The mischief which that example, if followed, would do to the - world. It destroys useful society and honest labour. A lazy life - the usual refuge of idleness, poverty, and guilty age.--13. - Of Christ's cross in this case. The impossibility that such - an external application can remove an internal cause.--14. An - exhortation to the men of this belief, not to deceive themselves. - - -I. I am now come to unlawful self, which, more or less, is the -immediate concern of much the greater part of mankind. This unlawful -self is two-fold. First, that which relates to religious worship: -secondly, that which concerns moral and civil conversation in the -world. And they are both of infinite consequence to be considered -by us. In which I shall be as brief as I may, with ease to my -conscience, and no injury to the matter. - -II. That unlawful self in religion that ought to be mortified by -the cross of Christ, is man's invention and performance of worship -to God as divine, which is not so, either in its institution or -performance. In this great error those people have the van of all -that attribute to themselves the name of Christians, that are -most exterior, pompous, and superstitious in their worship; for -they do not only miss exceedingly by a spiritual unpreparedness, -in the way of their performing worship to God Almighty, who is -an Eternal Spirit; but the worship itself is composed of what is -utterly inconsistent with the very form and practice of Christ's -doctrine, and the apostolical example. For whereas that was plain -and spiritual, this is gaudy and worldly: Christ's most inward -and mental, theirs most outward and corporeal: that suited to the -nature of God, who is a Spirit, this accommodated to the most -carnal part. So that instead of excluding flesh and blood, behold -a worship calculated to gratify them: as if the business were not -to present God with a worship to please Him, but to make one to -please themselves. A worship dressed with such stately buildings -and imagery, rich furnitures and garments, rare voices and music, -costly lamps, wax candles, and perfumes; and all acted with that -most pleasing variety to the external senses that art can invent or -cost procure; as if the world were to turn Jew or Egyptian again; -or that God was an old man indeed, and Christ a little boy, to be -treated with a kind of religious mask: for so they picture him in -their temples, and too many in their minds. And the truth is, such -a worship may very well suit such an idea of God: for when men can -think Him such a one as themselves, it is not to be wondered if they -address Him in a way that would be the most pleasing from others to -themselves. - -III. But what said the Almighty to such a sensual people of old, -much upon the like occasion? "Thou thoughtest I was such an one as -thyself, but I will reprove thee, and set thy sins in order before -thee. Now consider this, ye that forget God, lest I tear you in -pieces and there be none to deliver." But, "to him that ordereth -his conversation aright, will I show the salvation of God." (Psalm -l. 21, 22, 23.) This is the worship acceptable to him, "to do -justly, to love mercy, and to walk humbly with God." (Mic. vi. 8.) -For He that searcheth the heart, and tries the reins of man, and -sets his sins in order before him, who is the God of the spirits -of all flesh, looks not to the external fabric, but internal frame -of the soul, and inclination of the heart. Nor is it to be soberly -thought, that He who is clothed with divine honour and majesty; -who covers himself with light as with a garment; who stretches out -the heavens like a curtain; who layeth the beams of his chambers -in the deep; who maketh the clouds his chariot, and walks upon the -wings of the wind: who maketh his angels spirits, his ministers a -flaming fire: who laid the foundation of the earth, that it should -not be moved for ever; can be adequately worshipped by those human -inventions, the refuge of an apostate people from the primitive -power of religion and spirituality of Christian worship. - -IV. Christ drew off his disciples from the glory and worship of -the outward temple, and instituted a more inward and spiritual -worship, in which He instructed his followers, "Ye shall neither in -this mountain, nor yet at Jerusalem," says Christ to the Samaritan -woman, "worship the Father; God is a Spirit, and they that worship -Him, must worship Him in spirit and in truth." (John, iv. 21.) As -if he had said, for the sake of the weakness of the people, God -condescended in old time to limit himself to an outward time, place, -temple, and service, in and by which he would be worshipped; but -this was during men's ignorance of his omnipresence, and that they -considered not what God is, nor where he is; but I am come to reveal -him to as many as receive me; and I tell you that God is a spirit, -and will be worshipped in Spirit and in truth. People must be -acquainted with him as a spirit, consider and worship him as such. -It is not that bodily worship, or these ceremonial services, in use -among you now, will serve, or give acceptance with this God that -is a Spirit: no, you must obey his Spirit that strives with you, -to gather you out of the evil of the world, that by bowing to the -instructions and commands of his Spirit in your own souls, you may -know what it is to worship him as a Spirit; then you will understand -that it is not going to this mountain, nor to Jerusalem, but to do -the will of God, to keep his commandments, and commune with thine -own heart, and sin not; take up thy cross, meditate in his holy law, -and follow the example of Him whom the Father hath sent. - -V. Wherefore Stephen, that bold and constant martyr of Jesus, told -the Jews, when a prisoner at the bar for disputing about the end -of their beloved temple, and its services, but falsely accused of -blasphemy; "Solomon," said Stephen, "built God an house; howbeit -God dwelleth not in temples made with hands; as saith the prophet, -Heaven is my throne, and the earth is my footstool: what house will -ye build me? saith the Lord: or what is the place of my rest? Hath -not my hand made all these things?" (Acts, vii. 47-50.) Behold -a total overthrow to all worldly temples, and their ceremonial -appendages. The martyr follows his blow upon those apostate -Jews, who were of those times, the pompous, ceremonious, worldly -worshippers: "Ye stiff-necked and uncircumcised in heart and ears, -ye do always resist the Holy Ghost; as did your fathers, so do -ye." (Acts, vii. 51.) As if He had told them, no matter for your -outward temples, rites, and shadowy services, your pretensions to -succession in nature from Abraham; and by religion from Moses. You -are resisters of the Spirit, gainsayers of its instructions: you -will not bow to his counsel, nor are your hearts right towards God: -you are the successors of your fathers' iniquity; and though verbal -admirers, yet none of the successors of the prophets in faith and -life. - -But the prophet Isaiah carries it a little further than is cited -by Stephen. For after having declared what is not God's house, the -place where his honour dwells, immediately follow these words: "But -to this man will I look, even to him that is poor, and of a contrite -spirit, and trembleth at my word." (Isaiah, lxvi. 2.) Behold, O -carnal and superstitious man, the true worshipper, and the place of -God's rest! This is the house and temple of Him whom the heaven of -heavens cannot contain; a house self cannot build, nor the art or -power of man prepare or consecrate. - -VI. Paul, that great apostle of the Gentiles, twice expressly -refers the word temple to man: once in his epistle to the church of -Corinth; "Know ye not," says he, "that your body is the temple of -the Holy Ghost which is in you, which ye have of God?" &c. (1 Cor. -vi. 19,) and not the building of man's hand and heart. Again, he -tells the same people, in his second epistle, "For ye are the temple -of the living God, as God hath said;" (2 Cor. vi. 16;) and then -cites God's words by the prophet, "I will dwell in them, and walk in -them; I will be their God, and they shall be my people." This is the -evangelical temple, the Christian church, whose ornaments are not -the embroideries and furnitures of worldly art and wealth, but the -graces of the Spirit; meekness, love, faith, patience, self-denial, -and charity. Here it is, that the eternal wisdom, that was with -God from everlasting, before the hills were brought forth, or the -mountains laid, chooses to dwell; "rejoicing," says Wisdom, "in the -habitable part of the earth, and my delights were with the sons of -men:" (Prov. viii. 22, 23, 25, 31;) not in houses built of wood -and stone. This living house is more glorious than Solomon's dead -house; and of which his was but a figure, as he, the Builder, was of -Christ, who builds up a holy temple to God. It was promised of old, -that the glory of the latter house should transcend the glory of the -former; (Hag. ii. 9;) which may be applied to this: not one outward -temple or house to excel another in outward lustre; for where is -the benefit of that? But the divine glory, the beauty of holiness -in the gospel house or church, made up of renewed believers, should -exceed the outward glory of Solomon's temple, which in comparison of -the latter days, was but flesh to spirit, fading resemblance to the -eternal substance. - -But for all this, Christians have meeting-places, yet not in Jewish -or Heathen state, but plain, void of pomp or ceremony, suiting the -simplicity of their blessed life and doctrine. For God's presence -is not with the house, but with them that are in it, who are the -gospel church, and not the house. O! that such as call themselves -Christians, knew but a real sanctity in themselves, by the washing -of God's regenerating grace, instead of that imaginary sanctity -ascribed to places; they would then know what the church is, and -where, in these evangelical days, is the place of God's appearance. -This made the prophet David say, "The king's daughter is all -glorious within; her clothing is of wrought gold." What is the -glory that is within the true church, and that gold that makes up -that inward glory? Tell me, O superstitious man! is it thy stately -temples, altars, tables, carpets, tapestries; thy vestments, organs, -voices, candles, lamps, censers, plate, and jewels, with the -like furniture of thy worldly temples? No such matter; they bear -no proportion with the divine adornment of the King of Heaven's -daughter, the blessed and redeemed church of Christ. Miserable -apostacy that it is! and a wretched supplement in the loss and -absence of the apostolic life, the spiritual glory of the primitive -church. - -VII. But yet some of these admirers of external pomp and glory -in worship would be thought lovers of the cross, and to that end -have made to themselves many. But alas! what hopes can there be -of reconciling that to Christianity, that the nearer it comes to -its resemblance, the further off it is in reality? for their very -cross and self-denial are most unlawful self: and whilst they fancy -to worship God thereby, they most dangerously err from the true -cross of Christ, and that holy abnegation that was of his blessed -appointment. It is true, they have got a cross, but it seems to be -in the room of the true one: and so mannerly, that it will do as -they will have it that wear it; for instead of mortifying their -wills by it, they made it, and use it according to them. So that the -cross is become their ensign, that do nothing but what they list. -Yet by that they would be thought his disciples, who never did his -own will, but the will of his heavenly Father. - -VIII. This is such a cross as flesh and blood can carry, for flesh -and blood invented it; therefore not the cross of Christ, that is -to crucify flesh and blood. Thousands of them have no more virtue -than a chip: poor empty shadows, not so much as images of the true -one. Some carry them for charms about them, but never repel one evil -with them. They sin with them upon their backs; and though they put -them in their bosoms, their beloved lusts lie there too, without the -least disquiet. They are as dumb as Elijah's mock gods; (1 Kings, -xviii. 27;) no life nor power in them: and how should they, whose -matter is earthly, and whose figure and workmanship are but the -invention and labour of worldly artists? Is it possible that such -crosses should mend their makers? surely not. - -IX. These are yokes without restraint, and crosses that never -contradict: a whole cart-load of them would leave a man as -unmortified as they find him. Men may sooner knock their brains out -with them than their sins; and that, I fear, too many of them know -in their very consciences that use them, indeed adore them: and, -which can only happen to the false cross, are proud of them too, -since the true one leaves no pride, where it is truly borne. - -X. For as their religion, so their cross is very gaudy and -triumphant: but in what? In precious metals and gems, the spoil of -superstition upon the people's pockets. These crosses are made of -earthly treasure, instead of teaching their hearts that wear them to -deny it: and like men, they are respected by their finery. A rich -cross shall have many gazers and admirers: the mean in this, as -other things, are more neglected. I could appeal to themselves of -this great vanity and superstition. O! how very short is this of the -blessed cross of Jesus, that takes away the sins of the world! - -XI. Nor is a recluse life, the boasted righteousness of some, -much more commendable, or one whit nearer to the nature of the -true cross: for if it be not unlawful as other things are, it is -unnatural, which true religion teaches not. The Christian convent -and monastery are within, where the soul is encloistered from sin. -And this religious house the true followers of Christ carry about -with them, who exempt not themselves from the conversation of the -world, though they keep themselves from the evil of the world in -their conversation. That is a lazy, rusty, unprofitable self-denial, -burdensome to others to feed their idleness; religious bedlams, -where people are kept lest they should do mischief abroad; patience -per force; self-denial against their will, rather ignorant than -virtuous: and out of the way of temptation, than content in it. No -thanks if they commit not what they are not tempted to commit. What -the eye views not, the heart craves not, as well as rues not. - -XII. The cross of Christ is of another nature; it truly overcomes -the world, and leads a life of purity in the face of its -allurements; they that bear it are not thus chained up, for fear -they should bite; nor locked up, lest they should be stolen away: -no, they receive power from Christ their captain, to resist the -evil, and do that which is good in the sight of God; to despise the -world, and love its reproach above its praise; and not only not -to offend others, but love those that offend them: though not for -offending them. What a world should we have if every body, for fear -of transgressing, should mew himself up within four walls! No such -matter; the perfection of the Christian life extends to every honest -labour or traffic used among men. This severity is not the effect -of Christ's free spirit, but a voluntary, fleshly humility: mere -trammels of their own making and putting on, without prescription -or reason. In all which it is plain they are their own lawgivers, -and set their own rule, mulct, and ransom: a constrained harshness, -out of joint to the rest of the creation; for society is one great -end of it, and not to be destroyed for fear of evil; but sin that -spoils it, banished by a steady reproof, and a conspicuous example -of tried virtue. True godliness does not turn men out of the world, -but enables them to live better in it, and excites their endeavours -to mend it; not to hide their candle under a bushel, but to set it -upon a table in a candlestick. Besides, it is a selfish invention; -and that can never be the way of taking up the cross, which the true -cross is therefore taken up to subject. But again, this humour runs -away by itself, and leaves the world behind to be lost; Christians -should keep the helm, and guide the vessel to its port; not meanly -steal out at the stern of the world, and leave those that are in it -without a pilot, to be driven by the fury of evil times, upon the -rock or sand of ruin. In fine, this sort of life, if taken up by -young people, is commonly to cover idleness, or to pay portions, -to save the lazy from the pain of punishment, or quality from the -disgrace of poverty; one will not work, and the other scorns it; -if aged, a long life of guilt sometimes flies to superstition for -a refuge, and after having had its own will in other things, would -finish it in a wilful religion to make God amends. - -XIII. But taking up the cross of Jesus is a more interior exercise: -it is the circumspection and discipline of the soul in conformity -to the divine mind therein revealed. Does not the body follow the -soul, not the soul the body? Do not such consider, that no outward -cell can shut up the soul from lust, the mind from an infinity of -unrighteous imaginations? The thoughts of man's heart are evil, and -that continually. Evil comes from within, and not from without: how -then can an external application remove an internal cause; or a -restraint upon the body, work a confinement of the mind? which is -much less than without doors, for where there is least of action, -there is most time to think; and if those thoughts are not guided -by a higher principle, convents are more mischievous to the world -than exchanges. And yet retirement is both an excellent and needful -thing; crowds and throngs were not much frequented by the ancient -holy pilgrims. - -XIV. But then examine, O man, thy foundation, what it is, and who -placed thee there; lest in the end it should appear thou hast put -an eternal cheat upon thy own soul. I must confess I am jealous of -the salvation of my own kind, having found mercy with my heavenly -Father. I would have none to deceive themselves to perdition, -especially about religion, where people are most apt to take all -for granted, and lose infinitely by their own flatteries and -neglect. The inward, steady righteousness of Jesus is another thing -than all the contrived devotion of poor superstitious man; and to -stand approved in the sight of God, excels that bodily exercise in -religion, resulting from the invention of men. And the soul that is -awakened and preserved by his holy power and spirit, lives to Him in -the way of his own institution, and worships Him in his own spirit, -that is, in the holy sense, life, and leadings of it: which indeed -is the evangelical worship. Not that I would be thought to slight a -true retirement: for I do not only acknowledge but admire solitude. -Christ himself was an example of it: He loved and chose to frequent -mountains, gardens, and sea-sides. It is requisite to the growth of -piety, and I reverence the virtue that seeks and uses it; wishing -there were more of it in the world: but then it should be free, not -constrained. What benefit to the mind, to have it for a punishment, -and not for a pleasure? Nay, I have long thought it an error among -all sorts, that use not monastic lives, that they have no retreats -for the afflicted, the tempted, the solitary, and the devout, where -they might undisturbedly wait upon God, pass through their religious -exercises, and, being thereby strengthened, may, with more power -over their own spirits, enter into the business of the world again: -though the less the better, to be sure. For divine pleasures are -found in a free solitude. - - - - -CHAPTER VI. - - 1. But men of more refined belief and practice are yet concerned - in this unlawful self about religion.--2. It is the rise of - the performance of worship God regards.--3. True worship is - only from a heart prepared by God's Spirit.--4. The soul of man - is dead without the divine breath of life, and so not capable - of worshipping the living God.--5. We are not to study what - to pray for. How Christians should pray. The aid they have - from God.--6. The way of obtaining this preparation: it is by - waiting, as David and others did of old, in holy silence, that - their wants and supplies are best seen.--7. The whole and the - full think they need not this waiting, and so use it not; but - the poor in spirit are of another mind, wherefore the Lord - hears, and fills them with his good things.--8. If there were - not this preparation, the Jewish times would have been more holy - and spiritual than the gospel; for even then it was required; - much more now.--9. As sin, so formality, cannot worship God: - thus David, Isaiah, &c.--10. God's own forms and institutions - hateful to Him, unless his own Spirit use them; much more those - of man's contriving.--11. God's children ever met God in his - way, not their own; and in his way they always found help and - comfort. In Jeremiah's time it was the same; his goodness was - manifested to his children that waited truly upon him: it was an - inward sense and enjoyment of him they thirsted after. Christ - charged his disciples also to wait for the Spirit.--12. This - doctrine of waiting further opened, and ended with an allusion - to the pool of Bethesda; a lively figure of inward waiting and - its blessed effects.--13. Four things necessary to worship; - the sanctification of the worshipper, and the consecration - of the offering, and the thing to be prayed for, and lastly, - faith to pray in: and all must be right, that is, of God's - giving.--14. The great power of faith in prayer; witness the - importunate woman. The wicked and formal ask, and receive not; - the reason why. But Jacob and his true offspring, the followers - of his faith, prevail.--15. This shows why Christ upbraided - his disciples with their little faith. The necessity of faith. - Christ works no good on men without it.--16. This faith is - not only possible now but necessary.--17. What it is, further - unfolded.--18. Who the heirs of this faith are; and what were - the noble works of it in the former ages of the just. - - -I. But there be others of a more refined speculation, and reformed -practice, who dare not use, and less adore, a piece of wood or -stone, an image of silver and gold; nor yet allow of that Jewish, or -rather Pagan pomp in worship, practised by others, as if Christ's -worship were of this world, though his kingdom be of the other, -but are doctrinally averse to such superstition, and yet refrain -not to bow to their own religious duties, and esteem their formal -performance of several parts of worship that go against the grain of -their fleshly ease, and a preciseness therein, no small cross unto -them; and that if they abstain from gross and scandalous sins, or if -the act be not committed, though the thoughts of it are embraced, -and that it has a full career in the mind, they hold themselves safe -enough within the pale of discipleship and walls of Christianity. -But this also is too mean a character of the discipline of Christ's -cross: and those that flatter themselves with such a sort of taking -it up, will in the end be deceived with a sandy foundation, and a -midnight cry. For said Christ, "But I say unto you, that every idle -word that men shall speak, they shall give an account thereof in the -day of judgment." (Matt. xii. 36.) - -II. For first, it is not performing duties of religion, but the -rise of the performance that God looks at. Men may, and some do, -cross their own wills in their own wills: voluntary omission and -commission: "Who has required this at your hands?" (Isa. i. 12,) -said the Lord of old to the Jews, when they seemed industrious to -have served him; but it was in a way of their own contriving or -inventing, and in their own time and will; not with the soul truly -touched and prepared by the divine power of God, but bodily worship -only: that, the apostle tells us, profits little. Not keeping to the -manner of taking up the cross in worship as well as other things, -has been a great cause of the troublesome superstition that is yet -in the world. For men have no more brought their worship to the -test, than their sins: nay less; for they have ignorantly thought -the one a sort of excuse for the other; and not that their religious -performances should need a cross, or an apology. - -III. But true worship can only come from a heart prepared by the -Lord. (Prov. xvi. 1; Rom viii. 14.) This preparation is by the -sanctification of the Spirit; by which, if God's children are led -in the general course of their lives, as Paul teaches, much more in -their worship to their Creator and Redeemer. And whatever prayer be -made, or doctrine be uttered, and not from the preparation of the -Holy Spirit, it is not acceptable with God: nor can it be the true -evangelical worship, which is in spirit and truth; that is, by the -preparation and aid of the Spirit. For what is a heap of the most -pathetical words to God Almighty; or the dedication of any place -or time to him? He is a Spirit, to whom words, places, and times, -strictly considered, are improper or inadequate. And though they be -the instruments of public worship, they are but bodily and visible, -and cannot carry our requests any further, much less recommend them -to the invisible God; by no means; they are for the sake of the -congregation: it is the language of the soul God hears, nor can that -speak but by the Spirit, or groan aright to Almighty God without the -assistance of it. - -IV. The soul of man, however lively in other things, is dead to God, -till He breathe the spirit of life into it: it cannot live to Him, -much less worship Him, without it. Thus God tells us, by Ezekiel, -when in a vision of the restoration of mankind, in the person of -Israel, an usual way of speaking among the prophets, and as often -mistaken, "I will open your graves," saith the Lord, "and put my -Spirit in you, and you shall live." (Ezek. xxxvii. 12-14.) So, -though Christ taught his disciples to pray, they were, in some sort, -disciples before he taught them; not worldly men, whose prayers are -an abomination to God. And his teaching them is not an argument that -every body must say that prayer, whether he can say it with the same -heart, and under the same qualifications, as his poor disciples -or followers did, or not; as is now too superstitiously and -presumptuously practised; but rather as they then, so we now, are -not to pray our own prayers, but his: that is, such as He enables us -to make, as He enabled them then. - -V. For if we are not to take thought what we shall say when we come -before worldly princes, because it shall then be given us; and that -"it is not we that speak, but the Spirit of our heavenly Father -that speaketh in us;" (Matt. x. 19, 20;) much less can our ability -be needed, or ought we to study to ourselves forms of speech in our -approaches to the great Prince of princes, King of kings, and Lord -of lords. For be it his greatness, we ought not by Christ's command; -be it our relation to him as children, we need not; he will help us, -he is our Father; that is, if he be so indeed. Thus not only the -mouth of the body but of the soul is shut, till God opens it; and -then he loves to hear the language of it. In which the body ought -never to go before the soul: his ear is open to such requests, and -his Spirit strongly intercedes for those that offer them. - -VI. But it may be asked, how shall this preparation be obtained? - -I answer: By waiting patiently, yet watchfully and intently upon -God: "Lord," says the Psalmist, "thou hast heard the desire of the -humble; thou wilt prepare their heart, thou wilt cause thine ear -to hear:" (Psalm x. 17:) and, says wisdom, "The preparation of the -heart in man is from the Lord." (Prov. xvi. 1.) Here it is thou -must not think thy own thoughts, nor speak thy own words, which -indeed is the silence of the holy cross, but be sequestered from -all the confused imaginations that are apt to throng and press upon -the mind in those holy retirements. It is not for thee to think to -overcome the Almighty by the most composed matter, cast into the -aptest phrase; no, no; one groan, one sigh, from a wounded soul, a -heart touched with true remorse, a sincere and godly sorrow, which -is the work of God's Spirit, excels and prevails with God. Wherefore -stand still in thy mind, wait to feel something that is divine, to -prepare and dispose thee to worship God truly and acceptably. And -thus taking up the cross, and shutting the doors and windows of the -soul against everything that would interrupt this attendance upon -God, how pleasant soever the object be in itself, how lawful or -needful at another season, the power of the Almighty will break in, -his Spirit will work and prepare the heart, that it may offer up -an acceptable sacrifice. It is he that discovers and presses wants -upon the soul; and when it cries, it is he alone that supplies them. -Petitions, not springing from such a sense and preparation, are -formal and fictitious: they are not true; for men pray in their own -blind desires, and not in the will of God; and his ear is stopped to -them: "but for the oppression of the poor, for the sighing of the -needy," God hath said, "I will arise;" (Psalm xii. 5;) that is, the -poor in spirit, the needy soul, those that want his assistance, who -are ready to be overwhelmed, that feel a need, and cry aloud for a -deliverer, and that have none on earth to help: none in heaven but -Him, nor in the earth in comparison of Him: "He will deliver," said -David, "the needy when he cries, and the poor, and him that has -no helper." (Psalm lxxii. 12, 14.) He shall redeem their soul from -deceit and violence, and precious shall their blood be in His sight. -"This poor man," says he, "cried, and the Lord heard him, and saved -him out of all his troubles." (Psalm xxxiv. 6-8.) "The angel of the -Lord encampeth round about them that fear him, and delivers them," -and then invites all to come and taste how good the Lord is; "yea, -He will bless them that fear the Lord, both small and great." (Psalm -cxv. 13.) - -VII. But what is that to them that are not hungry? "They that be -whole need not a physician:" (Matt. ix. 12;) the full have no need -to sigh, nor the rich to cry for help. Those that are not sensible -of their inward wants, that have not fears and terrors upon them, -who feel no need of God's power to help them, nor of the light of -his countenance to comfort them, what have such to do with prayer? -their devotion is but at best, a serious mockery of the Almighty. -They know not, they want not, they desire not what they pray for. -They pray the will of God may be done, and do constantly their own: -for though it be soon said, it is a most terrible thing to them. -They ask for grace, and abuse that they have: they pray for the -Spirit, but resist it in themselves, and scorn at it in others: they -request mercies and goodness of God, and feel no real want of them. -And in this inward insensibility, they are as unable to praise God -for what they have, as to pray for what they have not. "They shall -praise the Lord," says David, "that seek him: for he satisfieth -the longing soul, and filleth the hungry with good things." (Psalm -xxii. 26; cvii. 8.) This also he reserves for the poor and needy, -and those that fear God. Let the spiritually poor and the needy -praise thy name: ye that fear the Lord, praise him; and ye the seed -of Jacob, glorify him. Jacob was a plain man, of an upright heart: -and they that are so, are his seed. And though (with him) they may -be as poor as worms in their own eyes, yet they receive power to -wrestle with God, and prevail as he did. - -VIII. But without the preparation and consecration of this power, no -man is fit to come before God; else it were matter of less holiness -and reverence to worship God under the gospel, than it was in the -times of the law, when all sacrifices were sprinkled before offered; -the people consecrated that offered them, before they presented -themselves before the Lord. (Numb. viii., xix.; 2 Chron. xxix. 36; -xxx. 16, 17.) If the touching of a dead or unclean beast then made -people unfit for temple or sacrifice, yea, society with the clean, -till first sprinkled and sanctified, how can we think so meanly of -the worship that is instituted by Christ in gospel times, as that -it should admit of unprepared and unsanctified offerings? Or, allow -that those, who either in thoughts, words, or deeds, do daily touch -that which is morally unclean, can, without coming to the blood of -Jesus, that sprinkles the conscience from dead works, acceptably -worship the pure God: it is a downright contradiction to good sense: -the unclean cannot acceptably worship that which is holy; the impure -that which is perfect. There is a holy intercourse and communion -betwixt Christ and his followers; but none at all betwixt Christ and -Belial; between him and those that disobey his commandments, and -live not the life of his blessed cross and self-denial. (2 Cor. vi. -15, 16.) - -IX. But as sin, so formality cannot worship God; no, though -the manner were of his own ordination. Which made the prophet, -personating one in a great strait, cry out, "Wherewith shall I come -before the Lord, and bow myself before the high God? shall I come -before him with burnt offerings, with calves of a year old? will -the Lord be pleased with thousands of rams, or with ten thousands -of rivers of oil? shall I give my first-born for my transgression, -the fruit of my body for the sin of my soul? He hath showed, thee, -O man, what is good; and what doth the Lord require of thee, but -to do justly, to love mercy, and to walk humbly with thy God?" -(Micah, vi. 6-8.) The royal prophet, sensible of this, calls thus -also upon God; "O Lord, open thou my lips, and my mouth shall show -forth thy praise." (Psalm li. 15-17.) He did not dare open his own -lips, he knew that could not praise God; and why? "for thou desirest -not sacrifice, else would I give it:" if my formal offerings -would serve, thou shouldst not want them; thou delightest not in -burnt-offerings. "The sacrifices of God are a broken spirit; a -broken and a contrite heart, O God, thou wilt not despise:" and why? -because this is God's work, the effect of his power; and his own -works praise him. To the same purpose doth God himself speak by the -mouth of Isaiah, in opposition to the formalities and lip-worship -of the degenerate Jews: "Thus saith the Lord, the heaven is my -throne, and the earth is my footstool, where is the house that -ye build to me? and where is the place of my rest? For all these -things hath my hand made. But to this man will I look, even to him -that is poor, and of a contrite spirit, and trembleth at my word." -(Isaiah, lxvi. 1, 2.) O behold the true worshipper! one of God's -preparing, circumcised in heart and ear, that resists not the Holy -Spirit, as those lofty professing Jews did. Was this so then, even -in the time of the law, which was the dispensation of external and -shadowy performances: and can we now expect acceptance without the -preparation of the Spirit of the Lord in these gospel times, which -are the proper times for the effusion of the Spirit? By no means: -God is what he was; and none else are his true worshippers, but such -as worship him in his own spirit: these he tenders as the apple -of his eye; the rest do but mock him, and he despises them. Hear -what follows to that people, for it is the state and portion of -Christendom at this day; "He that killeth an ox, is as if he slew a -man; he that sacrificeth a lamb, as if he cut off a dog's neck; he -that offereth an oblation, as if he offered swine's blood; he that -burneth incense, as if he blessed an idol. Yea, they have chosen -their own ways, and their soul delighteth in their abominations." -(Isaiah, lxvi. 3.) Let none say, we offer not these kinds of -oblations, for that is not the matter; God was not offended with the -offerings, but offerers. These were the legal forms of sacrifice -by God appointed; but they not presenting them in that frame of -spirit, and under that right disposition of soul that was required, -God declares his abhorrence, and that with great aggravation; and -elsewhere, by the same prophet, forbids them to bring any more vain -oblations before him; "incense," saith God, "is an abomination to -me: your sabbaths and calling of assemblies I cannot away with; it -is iniquity, even the solemn meeting." And "when you spread forth -your hands, I will hide mine eyes from you; when you make many -prayers, I will not hear you." (Isaiah, i. 13-18.) A most terrible -renunciation of their worship; and why? Because their hearts were -polluted; they loved not the Lord with their whole hearts, but -broke his law, and rebelled against his Spirit, and did not that -which was right in his sight. The cause is plain, by the amendment -He requires; "Wash ye," says the Lord, "make you clean, put away -the evil of your doings from before mine eyes: cease to do evil, -learn to do well: seek judgment, relieve the oppressed, judge the -fatherless, plead for the widow." Upon these terms, and nothing -short, He bids them come to Him, and tells them, that "though their -sins be as scarlet, they shall be white as snow; and though they be -as crimson, they shall be white as wool." - -So true is that notable passage of the Psalmist, "Come and hear, all -ye that fear God, and I will declare what he hath done for my soul: -I cried to him with my mouth, and he was extolled with my tongue. If -I regard iniquity in my heart, the Lord will not hear me. But verily -God hath heard me: he hath attended to the voice of my prayer. -Blessed be God, who hath not turned away my prayer, nor his mercy -from me." (Psalm lxvi. 16, 20.) - -X. Much of this kind might be cited, to show the displeasure of God -against even his own forms of worship, when performed without his -own Spirit, and that necessary preparation of the heart in man, -that nothing else can work or give: which above all other penmen of -sacred writ, is most frequently and emphatically recommended to us -by the example of the Psalmist, who ever and anon calling to mind -his own great slips, and the cause of them, and the way by which -he came to be accepted of God, and to obtain strength and comfort -from him, reminds himself to wait upon God. "Lead me in thy truth, -and teach me, for thou art the God of my salvation; on thee do I -wait all the day long." (Psalm xxv. 5.) His soul looked to God for -salvation, to be delivered from the snares and evils of the world. -This shows an inward exercise, and a spiritual attendance, that -stood not in external forms, but in inward divine aid. - -And truly, David had great encouragement so to do; the goodness of -God invited him to it and strengthened him in it. For says he, "I -waited patiently for the Lord; and he inclined unto me, and heard -my cry. He brought me up also out of an horrible pit, out of the -miry clay, and set my feet upon a rock." (Psalm xl. 1, 2.) That is, -the Lord appeared inwardly to console David's soul, that waited for -his help, and to deliver it from the temptations and afflictions -that were ready to overwhelm it, and gave him security and peace. -Therefore, he says, "The Lord hath established my goings;" that is, -fixed his mind in righteousness. Before, every step he took bemired -him, and he was scarcely able to go without falling: temptation -on all hands; but he waited patiently upon God: his mind retired, -watchful, and intent to his law and Spirit; and he felt the Lord -to incline to him. His needy and sensible cry entered heaven, and -prevailed; then came deliverance and rescue to David, in God's time, -not David's strength to go through his exercises, and surmount all -his troubles. For which he tells us, a new song was put into his -mouth, even praises to his God. (Psalm xl. 3.) But it was of God's -making and putting, and not his own. - -Another time, we have him crying thus: "As the hart panteth after -the water-brooks, so panteth my soul after thee, O God. My soul -thirsteth for God, for the living God; when shall I come and appear -before God?" This goes beyond formality, and can be tied to no -lesson. But we may by this see, that true worship is an inward work; -that the soul must be touched and raised in its heavenly desires by -the heavenly Spirit, and that the true worship is in God's presence. -When shall I come and appear? Not in the temple, nor with outward -sacrifices, but before God in his presence. So that souls of true -worshippers see God, make their appearance before him; and this -they wait, they pant, they thirst for. O how is the greater part of -Christendom degenerated from David's example! No wonder therefore -that this good man tells us, "Truly my soul waiteth upon God;" and -that he gives it in charge to his soul so to do; "O my soul, wait -thou only upon God; for my expectation is from him." As if he had -said, None else can prepare my heart, or supply my wants; so that my -expectation is not from my own voluntary performance, or the bodily -worship I can give him; they are of no value; they can neither help -me, nor please him. But I wait upon him for strength and power to -present myself so before him, as may be most pleasing to him; for -he that prepares the sacrifice will certainly accept it. Wherefore -in two verses he repeats it thrice; "I wait for the Lord--My soul -doth wait--My soul waiteth for the Lord more than they that watch -for the morning." Yea, so intently, and with that unweariedness -of soul, that he says in one place, "Mine eyes fail while I wait -for my God." (Psalm lxix. 3.) He was not contented with so many -prayers, such a set worship, or limited repetition: no; he leaves -not till he finds the Lord, that is, the comforts of his presence: -which brings the answer of love and peace to his soul. Nor was this -his practice only, as a man more than ordinarily inspired; for he -speaks of it as the way of worship, then amongst the true people -of God, the spiritual Israel, and circumcision in heart, of that -day: "Behold," says he, "as the eyes of servants look unto the hand -of their masters, and as the eyes of a maiden unto the hand of her -mistress, so our eyes wait upon the Lord our God until he have mercy -on us." (Psalm cxxiii. 2.) In another place, "Our soul waiteth for -the Lord; he is our help and our shield." (Psalm xxxiii. 20.) "I -will wait on thy name, for it is good before thy saints." (Psalm -lii. 9.) It was in request with the truly godly in that day, and the -way they came to enjoy God, and worship him acceptably. And from his -own experience of the benefit of waiting upon God, and the saints' -practice of those times, he recommends it to others: "Wait upon the -Lord: be of good courage, and he will strengthen thy heart: wait, -I say, on the Lord." (Psalm xxvii. 14.) That is, wait in faith and -patience, and he will come to save thee. Again, "Rest in the Lord, -and wait patiently upon him." That is, cast thyself upon him; be -contented, and wait for him to help thee in thy wants; thou canst -not think how near he is to help those that wait upon him: O try -and have faith. Yet again, he bids us, "Wait upon the Lord, and keep -his way." (Psalm xxxvii. 34.) Behold the reason why so few profit! -they are out of his way; and such can never wait rightly upon him. -Great reason had David for what he said, who had with so much -comfort and advantage met the Lord in his blessed way. - -XI. The prophet Isaiah tells us, that though the chastisements of -the Lord were sore upon the people for their backslidings, yet in -the way of his judgments, in the way of his rebukes and displeasure, -they waited for him, and the desire of their soul, that is the great -point, was to his name, and the remembrance of him. (Isaiah, xxvi. -8.) They were contented to be chid and chastised, for they had -sinned; and the knowledge of him so was very desirable to them. But -what! did he not come at last, and that in mercy too? Yes, he did, -and they knew him when he came, a doctrine the brutish world knows -not, "This is our God; we have waited for him, and he will save us." -(Isaiah, xxv. 9.) O blessed enjoyment! O precious confidence! here -is a waiting in faith which prevailed. All worship not in faith is -fruitless to the worshipper, as well as displeasing to God: and -this faith is the gift of God, and the nature of it is to purify -the heart, and give such as truly believe victory over the world. -Well, but they go on: "We have waited for him; we will be glad, -and rejoice in his salvation." The prophet adds, "Blessed are all -they that wait upon God:" and why? for "they that wait upon the -Lord shall renew their strength;" they shall never faint, never be -weary: (Isaiah, xxx. 18; xl. 31:) the encouragement is great. O hear -him once more: "For since the beginning of the world, men have not -heard, nor perceived by the ear, neither hath the eye seen, O God! -besides thee, what he hath prepared for him that waiteth for him." -(Isaiah, lxiv. 4.) Behold the inward life and joy of the righteous, -the true worshippers; those whose spirits bowed to the appearance -of God's Spirit in them, leaving and forsaking all it appeared -against, and embracing whatever it led them to. In Jeremiah's time, -the true worshippers also waited upon God: (Jer. xiv. 22:) and he -assures us, that "The Lord is good to them that wait for them to -the soul that seeketh him." (Lam. iii. 25.) Hence it is, that the -prophet Hosea exhorts the church then to turn and wait upon God. -"Therefore turn thou to thy God; keep mercy and judgment, and wait -on thy God continually." (Hos. xii. 6.) And Micah is very zealous -and resolute in this good exercise: "I will look unto the Lord, I -will wait for the God of my salvation; my God will hear me." (Mic. -vii. 7.) Thus did the children of the Spirit, that thirsted after an -inward sense of him. The wicked cannot say so; nor they that pray, -unless they wait. It is charged upon Israel in the wilderness, as -the cause of their disobedience and ingratitude to God, that they -waited not for his counsels. We may be sure it is our duty, and -expected from us; for God requires it in Zephaniah: "Therefore wait -upon me, saith the Lord, until the day that I arise," &c. (Zeph. -iii. 8.) O that all who profess the name of God, would wait so, and -not offer to arise to worship without him. And they would feel his -stirrings and arisings in them to help and prepare, and sanctify -them. Christ expressly charged his disciples, "They should not stir -from Jerusalem, but wait till they had received the promise of the -Father, the baptism of the Holy Ghost," (Acts, i. 4, 8,) in order -to their preparation for the preaching of the glorious gospel of -Christ to the world. And though that were an extraordinary effusion -for an extraordinary work, yet the degree does not change the kind; -on the contrary, if so much waiting and preparation by the Spirit -was requisite to fit them to preach to man; some, at least, may be -needful to fit us to speak to God. - -XII. I will close this great Scripture doctrine of waiting, -with that passage in John about the pool of Bethesda: "There is -at Jerusalem, by the sheep-market, a pool, which is called in -the Hebrew tongue Bethesda, having five porches; in these lay a -great multitude of impotent folks, of blind, halt, and withered, -waiting for the moving of the water. For an angel went down at a -certain season into the pool, and troubled the water: whosoever -then first after the troubling of the water, stepped in, was made -whole of whatsoever disease he had." (John, v. 2-4.) A most exact -representation of what is intended by all that has been said upon -the subject of waiting. For as there was then an outward and legal, -so there is now a gospel and spiritual Jerusalem, the church of God; -consisting of the faithful. The pool in that old Jerusalem, in some -sort, represented that fountain, which is now set open in this new -Jerusalem. That pool was for those that were under infirmities of -body; this fountain for all that are impotent in soul. There was -an angel then that moved the water, to render it beneficial; it is -God's angel now, the great angel of his presence, that blesseth this -fountain with success. They that then went in before, and did not -watch the angel, and take advantage of his motion, found no benefit -of their stepping in: those that now wait not the moving of God's -angel, but by the devotion of their own forming and timing, rush -before God, as the horse into the battle, and hope for success, -are sure to miscarry in their expectation. Therefore, as then they -waited with all patience and attention upon the angel's motion, -that wanted and desired to be cured; so do the true worshippers of -God now, that need and pray for his presence, which is the life of -their souls, as the sun is to the plants of the field. They have -often tried the unprofitableness of their own work, and are now -come to the sabbath indeed. They dare not put up a device of their -own, or offer an unsanctified request, much less obtrude bodily -worship, where the soul is really insensible or unprepared by the -Lord. In the light of Jesus they ever wait to be prepared, retired, -and recluse from all thoughts that cause the least distraction and -discomposure in the mind, till they see the angel move, and till -their beloved please to awake: nor dare they call him before his -time. And they fear to make a devotion in his absence; for they -know it is not only unprofitable, but reprovable: "Who has required -this at your hands?" "He that believes, makes not haste." (Isaiah, -i. 12; xxviii. 16.) They that worship with their own, can only do -as the Israelites, turn their earrings into a molten image, and -be cursed for their pains. Nor fared they better, "that gathered -sticks of old, and kindled a fire, and compassed themselves about -with the sparks that they had kindled;" (Isaiah, l. 11) for God told -them, "they should lie down in sorrow." It should not only be of -no advantage, and do them no good, but incur a judgment from him: -sorrow and anguish of soul should be their portion. Alas! flesh -and blood would fain pray, though it cannot wait; and be a saint, -though it cannot abide to do or suffer the will of God; with the -tongue it blesses God, and with the tongue it curses men, made in -his similitude. It calls Jesus LORD, but not by the Holy Ghost; and -often names the name of Jesus, yea, bows the knee to it too; but -departs not from iniquity: this is abominable to God. - -XIII. In short, there are four things so necessary to worshipping -God aright, and which put its performance beyond man's power, that -there seems little more needed than the naming of them. The first -is, the sanctification of the worshipper. Secondly, the consecration -of the offering; which has been spoken to before somewhat largely. -Thirdly, what to pray for; which no man knows that prays not by -the aid of God's Spirit; and therefore without that Spirit no man -can truly pray. This the apostle puts beyond dispute; "We know -not," says he, "what we would pray for, as we ought, but the Spirit -helpeth our infirmities." (Rom. viii. 26.) Men unacquainted with -the work and power of the Holy Spirit, are ignorant of the mind of -God; and those, certainly, can never please him with their prayers. -It is not enough to know we want; but we should learn whether it be -not sent as a blessing, disappointments to the proud, losses to the -covetous, and to the negligent stripes; to remove these, were to -secure the destruction, not help the salvation of the soul. - -The vile world knows nothing but carnally, after a fleshly manner -and interpretation; and too many that would be thought enlightened -are apt to call providences by wrong names, for instance, -afflictions they style judgments, and trials, more precious than -the beloved gold, they call miseries. On the other hand, they call -the preferments of the world by the name of honour, and its wealth -happiness; when for once that they are so, it is much to be feared -they are sent of God a hundred times for judgments, at least trials, -upon their possessors. Therefore, what to keep, what to reject, what -to want, is a difficulty God only can resolve the soul. And since -God knows better than we what we need, he can better tell us what -to ask than we can him: which made Christ exhort his disciples to -avoid long and repetitious prayers; (Matt. vi. 7, 8;) telling them -that their heavenly Father knew what they needed before they asked: -and therefore gave them a pattern to pray by; not as some fancy, -to be a text for human liturgies, which of all services are most -justly noted and taxed for length and repetition; but expressly to -reprove and avoid them. But if those wants that are the subject of -prayer were once agreed upon, though that might be a weighty point, -yet how to pray is of still greater moment than to pray; it is not -the request, but the frame of the petitioner's spirit. The what -may be proper, but the how defective. As I said, God needs not to -be told of our wants by us, who must tell them to us; yet he will -be told them from us, that both we may seek him, and he may come -down to us. But when this is done, "To this man will I look, saith -the Lord, even to him that is poor, and of a contrite spirit, and -that trembleth at my word:" (Isaiah, lxvi. 2.) to the sick heart, -the wounded soul, the hungry and thirsty, the weary and heavy laden -ones: such sincerely want a helper. - -XIV. Nor is this sufficient to complete gospel-worship; the fourth -requisite must be had, and that is faith; true faith, precious -faith, the faith of God's chosen, that purifies their hearts, that -overcomes the world, and is the victory of the saints. (1 Tim. i. -5; Acts, xv. 9; Tit. i. 1; 2 Pet. i. 1; 1 John, v. 4.) This is that -which animates prayer and presses it home, like the importunate -woman, that would not be denied; to whom Christ, seeming to admire, -said, "O woman, great is thy faith!" (Matt. xv. 28.) This is of the -highest moment on our part, to give our addresses success with God; -and yet not in our power neither, for it is the gift of God: from -him we must have it; and with one grain of it more work is done, -more deliverance is wrought, and more goodness and mercy received, -than by all the runnings, willings, and toilings of man, with his -inventions and bodily exercises: which, duly weighed, will easily -spell out the meaning, why so much worship should bring so little -profit to the world, as we see it does, viz. true faith is lost. -"They ask, and receive not; they seek, and find not: they knock, and -it is not opened unto them:" (James, iv. 3:) the case is plain; -their requests are not mixed with purifying faith, by which they -should prevail, as good Jacob's were, when he wrestled with God and -prevailed. And the truth is, the generality are yet in their sins, -following hearts' lusts, and living in worldly pleasure, being -strangers to this precious faith. It is the reason rendered by the -deep author to the Hebrews, of the unprofitableness of the word -preached to some in those days; "Not being," says he, "mixed with -faith in them that heard it." Can the minister then preach without -faith? No: and much less can any man pray to purpose without faith, -especially when we are told, that "the just live by faith." For -worship is the supreme act of man's life; and whatever is necessary -to inferior acts of religion must not be wanting there. - -XV. This may moderate the wonder in any, why Christ so often -upbraided his disciples with, O ye of little faith! yet tells us, -that one grain of it, though as little as that of mustard, one of -the least of seeds, if true and right, is able to remove mountains. -As if he had said, There is no temptation so powerful that it cannot -overcome: wherefore those that are captivated by temptations, and -remain unsupplied in their spiritual wants, have not this powerful -faith: that is the true cause. So necessary was it of old, that -Christ did not many mighty works where the people believed not; -and though his power wrought wonders in other places, faith opened -the way: so that it is hard to say, whether that power by faith, -or faith by that power, wrought the cure. Let us call to mind what -famous things a little clay and spittle, one touch of the hem of -Christ's garment, and a few words out of his mouth, (John, ix. 6; -Luke, viii. 47, 48,) did by the force of faith in the patients: -"Believe ye that I am able to open your eyes?" (Matt. ix. 28;) -"Yea, Lord," say the blind, and see. To the ruler, "only believe;" -(Matt. ix. 23;) he did, and his dead daughter recovered life. -Again, "If thou canst believe:" I do believe; says the father, help -my unbelief: and the evil spirit was chased away, and the child -recovered. He said to one, "Go, thy faith hath made thee whole;" -(Mark, x. 52; Luke, vii. 48, 50;) and to another, "Thy faith hath -saved thee; thy sins are forgiven thee." (Matt. xxi. 21, 22.) And -to encourage his disciples to believe, that were admiring how soon -his sentence was executed upon the fruitless fig-tree, he tells -them, "Verily, if ye have faith, and doubt not, ye shall not only do -this, which is done to the fig-tree; but also, if ye shall say unto -this mountain, Be thou removed, and cast into the sea, it shall be -done: and all things whatsoever ye shall ask in prayer, believing, -ye shall receive," (Matt. xviii. 19; Luke, xviii. 27.) This one -passage convicts Christendom of gross infidelity; for she prays, and -receives not. - -XVI. But some may say, It is impossible to receive all that a man -may ask. It is not impossible to receive all that a man, that so -believes, can ask. (Mark, ix. 23.) The fruits of faith are not -impossible to those that truly believe in the God that makes them -possible. When Jesus said to the ruler, "If thou canst believe," he -adds, "all things are possible to him that believeth." (Matt. xix. -26.) Well, but then some will say, It is impossible to have such -faith: for this very faithless generation would excuse their want -of faith, by making it impossible to have the faith they want. But -Christ's answer to the infidelity of that age, will best confute -the disbelief of this. "The things that are impossible with men, -are possible with God." (Heb. xi. 6.) It will follow then, that it -is not impossible with God to give that faith; though it is certain -that without it it is impossible to please God: (1 Tim. i. 5; iii. -9:) for so the author to the Hebrews teaches. And if it be else -impossible to please God, it must be so to pray to God without this -precious faith. - -XVII. But some may say, What is this faith that is so necessary -to worship, and gives it such acceptance with God and returns -that benefit to men? I say, It is a holy resignation to God, and -confidence in him, testified by a religious obedience to his holy -requirings, which gives sure evidence to the soul of the things -not yet seen, and a general sense and taste of the substance of -those things that are hoped for; that is, the glory which is to be -revealed hereafter. As this faith is the gift of God, so it purifies -the hearts of those that receive it. The apostle Paul is witness, -that it will not dwell but in a pure conscience: he therefore in one -place couples a pure heart and faith unfeigned together: in another, -faith and a good conscience. James joins faith with righteousness, -(James, ii.) and John with victory over the world; (1 John, v. 4;) -"This," says be, "is the victory which overcomes the world, even our -faith." (Rom. iv. 1, 2.) - -XVIII. The heirs of this faith are the true children of Abraham, -(John, xvi. 9, 10,) in that they walk in the steps of Abraham, -according to the obedience of faith, which only entitles people to -be the children of Abraham. This lives above the world, not only in -its sin, but righteousness: to this no man comes, but through death -to self by the cross of Jesus, and an entire dependence by him, upon -God. - -Famous are the exploits of this divine gift; time would fail to -recount them: all sacred story is filled with them. But let it -suffice, that by it the holy ancients endured all trials, overcame -all enemies, prevailed with God, renowned his truth, finished their -testimony, and obtained the reward of the faithful, a crown of -righteousness, which is the eternal blessedness of the just. - - - - -CHAPTER VII. - - 1. Of pride, the first capital lust; its rise.--2. Its - definition and distinction.--3. That an inordinate desire of - knowledge in Adam, introduced man's misery.--4. He thereby lost - his integrity.--5. Knowledge puffs up.--6. The evil effects of - false, and the benefit of true knowledge.--7. Cain's example - a proof in the case.--8. The Jews' pride in pretending to be - wiser than Moses, God's servant, in setting their post by God's - post.--9. The effect of which was the persecution of the true - prophets.--10. The divine knowledge of Christ brought peace on - earth.--11. Of the blind guides, the priests, and the mischief - they have done.--12. The fall of Christians, and the pride they - have taken in it, hath exceeded the Jews; under the profession - of their new-moulded Christianity, they have murdered the - witness of the Lord Jesus.--13. The angels sang peace on earth - at the birth of the Lord of meekness and humility: but the pride - of the Pharisees withstood and calumniated him.--14. As Adam and - the Jews lost themselves by their ambition, so the Christians - losing the fear of God, grew creed and worship-makers, with this - injunction, Conform or burn.--15. The evil effects of this in - Christendom, so called.--16. The way of recovery out of such - miserable defection. - - -I. Having thus discharged my conscience against that part of -unlawful self, that fain would be a Christian, a believer, a -saint, whilst a plain stranger to the cross of Christ, and the -holy exercises of it; and in that briefly discovered what is true -worship, and the use and business of the holy cross therein, to -render its performance pleasing to Almighty God; I shall now, the -same Lord assisting me, more largely prosecute that other part of -unlawful self, which fills the study, care, and conversation of -the world, presented to us in these three capital lusts, that is -to say, pride, avarice, and luxury; from whence all other mischiefs -daily flow, as streams from their proper fountains: the mortifying -of which makes up the other; and indeed a very great part of the -work of the true cross; and though last in place, yet first in -experience and duty: which done, it introduces in the room of those -evil habits, the blessed effects of that so much needed reformation, -to wit, mortification, humility, temperance, love, patience, and -heavenly-mindedness, with all other graces of the Spirit, becoming -followers of the perfect Jesus, that most heavenly man. - -The care and love of all mankind are either directed to God or -themselves. Those that love God above all, are ever humbling self -to his commands, and only love self in subserviency to him that is -Lord of all. But those who are declined from that love to God, are -lovers of themselves more than God: for supreme love must centre in -one of these two. To that inordinate self-love, the apostle rightly -joins proud and high-minded. (2 Tim. iii. 2, 4.) For no sooner had -the angels declined their love, duty and reverence to God, than they -inordinately loved and valued themselves; which made them exceed -their station, and aspire above the order of their creation. This -was their pride, and this sad defection their dismal fall; who are -reserved in chains of darkness unto the judgment of the great day of -God. - -II. Pride, that pernicious evil, which begins this chapter, did -also begin the misery of mankind: a most mischievous quality; -and so commonly known by its motions and sad effects, that every -unmortified breast carries its definition in it. However, I will -say, in short, that pride is an excess of self-love, joined with an -undervaluing of others, and a desire of dominion over them: the most -troublesome thing in the world. There are four things by which it -hath made itself best known to mankind, the consequences of which -have brought a misery equal to its evil. The first is, an inordinate -pursuit of knowledge; the second, an ambitious craving and seeking -after power; the third, an extreme desire of personal respect -and deference: the last excess is that of worldly furniture and -ornaments. To the just and true witness of the eternal God, placed -in the souls of all people, I appeal as to the truth of these things. - -III. To the first, it is plain, that an inordinate desire of -knowledge introduced man's misery, and brought an universal lapse -from the glory of his primitive state. Adam would needs be wiser -than God had made him. It did not serve his turn to know his -Creator, and give him that holy homage his being and innocency -naturally engaged and excited him too; nor to have an understanding -above all the beasts of the field, the fowls of the air, and -the fishes of the sea, joined with a power to rule over all the -visible creation of God; but he must be as wise as God too. This -unwarrantable search, and as foolish as unjust ambition, made him -unworthy of the blessings he received from God. This drives him out -of paradise; and instead of being lord of the whole world, Adam -becomes the wretchedest vagabond of the earth. - -IV. The lamentable consequence of this great defection, has been an -exchange of innocency for guilt, and a paradise for a wilderness. -But, which is yet worse, in this state Adam and Eve had got another -god than the only true and living God: and he that enticed them -to all this mischief, furnished them with a vain knowledge, and -pernicious wisdom: the skill of lies and equivocations, shifts, -evasions, and excuses. They had lost their plainness and sincerity, -and from an upright heart, the image in which God had made man, -he became a crooked, twining, twisting serpent; the image of that -unrighteous spirit, to whose temptations he yielded up, with his -obedience, his paradisaical happiness. - -V. So that fallen Adam's knowledge of God stood no more in a daily -experience of the love and work of God in his soul, but in a notion -of what he once did know and experience: which being not the true -and living wisdom that is from above, but a mere picture, it -cannot preserve man in purity; but puffs up, makes people proud, -high-minded, and impatient of contradiction. This was the state of -the apostate Jews before Christ came; and has been the condition of -apostate Christians ever since he came: their religion standing, -some bodily performances excepted, either in what they once knew of -the work of God in themselves, and which they have revolted from; or -in an historical belief, and an imaginary conception and paraphrase -upon the experiences and prophecies of such holy men and women of -God, as in all ages have deserved the style and character of his -true children. - -VI. As such a knowledge of God cannot be true, so by experience we -find, that it ever brings forth the quite contrary fruits to the -true wisdom. For as this "is first pure, then peaceable, gentle, -and easy to be entreated;" (James, iii. 17;) so the knowledge of -degenerated and unmortified men is first impure: for it came by the -commission of evil, and is held in an evil and impure conscience -in them that disobey God's laws, and that daily do those things -which they ought not to do; and for which they stand condemned -before God's judgment-seat in the souls of men: the light of whose -presence searches the most hidden things of darkness, the most -secret thoughts, and concealed inclinations of ungodly men. This -is the science, falsely so called: and as it is impure, so it is -unpeaceable, cross, and hard to be entreated; froward, perverse, and -persecuting; jealous that any should be better than they, and hating -and abusing those that are. - -VII. It was this pride made Cain a murderer: (Gen. iv. 8:) it is -a spiteful quality; full of envy and revenge. What! was not his -religion and worship as good as his brother's? He had all the -exterior parts of worship; he offered as well as Abel; and the -offering of itself might be as good: but it seems the heart that -offered it was not. So long ago did God regard the interior worship -of the soul. Well, what was the consequence of this difference? -Cain's pride stomached it: he could not bear to be outdone by his -brother. He grew wrathful, and resolved to vindicate his offering -by revenging the refusal of it upon his brother's life: and without -any regard to natural affection, or the low and early condition of -mankind, he barbarously dyed his hands in his brother's blood. - -VIII. The religion of the apostatized Jews did no better; for, -having lost the inward life, power, and spirit of the law, they -were puffed up with that knowledge they had: and their pretences to -Abraham, Moses, and the promises of God, in that frame, served only -to blow them up into an insufferable pride, arrogancy, and cruelty. -For they could not bear true vision when it came to visit them; and -entertained the messengers of their peace as if they had been wolves -and tigers. - -IX. Yea, it is remarkable, the false prophets, the great engineers -against the true ones, were ever sure to persecute them as false; -and, by their interest with earthly princes, or the poor seduced -multitude, made them the instruments of their malice. Thus it was, -that one holy prophet was sawn asunder, another stoned to death, -&c. So proud and obstinate is false knowledge, and the aspirers -after it; which made holy Stephen cry out, "Ye stiff-necked and -uncircumcised in heart and ears, ye do always resist the Holy Ghost: -as did your fathers, so do ye." (Acts, vii. 51.) - -X. The true knowledge came with the joy of angels, singing, "Peace -on earth, and good-will towards men;" (Luke, ii. 14;) the false -knowledge entertained the message with calumnies: Christ must needs -be an impostor; and that must prove him so, _to wit_, his power -of working miracles; which was that which proved the contrary. -They frequently sought to kill him: which at last they wickedly -accomplished. But what was the chief motive to it? Why, he cried out -against their hypocrisy, the broad phylacteries, the honour they -sought of men. To be short, they give the reason themselves in these -words: If we let him thus alone, all men will believe on him: that -is, he will take away our credit with the people; they will adhere -to him, and desert us; and so we shall lose our power and reputation -with the multitude. - -XI. And the truth is, he came to level their honour, to overthrow -their Rabbiship, and by his grace to bring the people to that inward -knowledge of God, which they, by transgression, were departed from; -that so they might see the deceitfulness of their blind guides, who -by their vain traditions had made void the righteousness of the -law: and who were so far from being the true doctors and lively -expounders of it, that in reality they were the children of the -devil, who was a proud liar and cruel murderer from the beginning. - -XII. Their pride in false knowledge having made them incapable of -receiving the simplicity of the gospel, Christ thanks his Father, -that he had hid the mysteries of it from the wise and prudent, and -revealed them to babes. (Matt. xi. 25.) It was this false wisdom -swelled the minds of the Athenians to that degree, that they -despised the preaching of the apostle Paul as a vain and foolish -thing. But that apostle who, of all the rest, had an education in -the learning of those times, bitterly reflects on that wisdom, so -much valued by Jews and Greeks; "Where," says he, "is the wise? -Where is the scribe? Where is the disputer of this world? Hath not -God made foolish the wisdom of this world?" (1 Cor. i. 20.) And -he gives a good reason for it, "That no flesh should glory in his -presence." (Verse 29.) Which is to say, God will stain the pride -of man in false knowledge, that he should have nothing on this -occasion to be proud of: it should be owing only to the revelation -of the Spirit of God. The apostle goes further, and affirms, "That -the world by wisdom knew not God:" (verse 21:) that is, it was so -far from a help, that as men use it, it was a hindrance to the true -knowledge of God. And in his first epistle to his beloved Timothy, -he concludes thus: "O Timothy! keep that which is committed to thy -trust, avoiding profane and vain babblings, and oppositions of -science, falsely so called." (Tim. vi. 20.) This was the sense of -apostolical times, when the divine grace gave the true knowledge of -God, and was the guide of Christians. - -XIII. Well, but what has been the success of those ages that -followed the apostolical? Any whit better than that of the Jewish -times? Not one jot. They have exceeded them; as with their pretences -to greater knowledge, so in their degeneracy from the true Christian -life: for though they had a more excellent pattern than the Jews, -to whom God spoke by Moses his servant, he speaking to them by his -beloved Son, the express image of his substance, the perfection -of all meekness and humility; and though they seemed addicted to -nothing more than an adoration of his name, and a veneration for -the memory of his blessed disciples and apostles, yet so great was -their defection from the inward power and life of Christianity -in the soul, that their respect was little more than formal and -ceremonious. For notwithstanding they, like the Jews, were mighty -zealous in garnishing their sepulchres, and curious in carving their -images; not only keeping with pretence what might be the relics of -their persons, but recommending a thousand things as relics, which -are purely fabulous, and very often ridiculous, and to be sure -altogether unchristian; yet as to the great and weighty things of -the Christian law, viz. love, meekness, and self-denial, they were -degenerated. They grew high-minded, proud, boasters, without natural -affection, curious, and controversial, ever perplexing the church -with doubtful questions; filling the people with disputations, -strife, and wrangling, drawing them into parties, till at last -they fell into blood: as if they had been the worse for being once -Christians. - -O the miserable state of these pretended Christians! that instead of -Christ's and his apostles' doctrine, of loving enemies, and blessing -them that curse them, they should teach the people, under the notion -of Christian zeal, most inhumanly to butcher one another; and -instead of suffering their own blood to be shed for the testimony -of Jesus, they should shed the blood of the witnesses of Jesus for -heretics. Thus that subtle serpent, or crafty evil spirit, that -tempted Adam out of innocency, and the Jews from the law of God, -has beguiled the Christians, by lying vanities, to depart from the -Christian law of holiness, and so they are become slaves to him; for -he rules in the hearts of the children of disobedience. - -XIV. And it is observable, that as pride, which is ever followed by -superstition and obstinacy, put Adam upon seeking a higher station -than God placed him in; and as the Jews, out of the same pride, to -outdo their pattern, given them of God by Moses upon the mount, -taught for doctrines their own traditions, insomuch that those that -refused conformity to them, ran the hazard of Crucify, crucify: -so the nominal Christians, from the same sin of pride, with great -superstition and arrogance, have introduced, instead of a spiritual -worship and discipline, that which is evidently ceremonious and -worldly; with such innovations and traditions of men as are the -fruit of the wisdom that is from below; witness their numerous and -perplexed councils and creeds, with Conform or burn, at the end of -them. - -XV. And as this unwarrantable pride set them first at work, to -pervert the spirituality of the Christian worship, making it rather -to resemble the shadowy religion of the Jews, and the gaudy worship -of the Egyptians, than the great plainness and simplicity of the -Christian institution, which is neither to resemble that of the -mountain, nor the other of Jerusalem; so has the same pride and -arrogancy spurred them on, by all imaginable cruelties to maintain -this great Diana of theirs. No meek supplications, nor humble -remonstrances, of those that kept close to primitive purity in -worship and doctrine, could prevail with these nominal Christians -to dispense with the imposition of their unapostolical traditions; -but as the ministers and bishops of these degenerate Christians -left their painful visitation and care over Christ's flock, and -grew ambitious, covetous, and luxurious, resembling rather worldly -potentates, than the humble-spirited and mortified followers of the -blessed Jesus; so almost every history tells us, with what pride and -cruelty, blood and butchery, and that with unusual and exquisite -tortures, they have persecuted the holy members of Christ out of -the world; and that upon such anathemas, as far as they could, -they have disappointed them of the blessing of heaven too. These, -true Christians call martyrs; but the clergy, like the persecuting -Jews, have styled them blasphemers and heretics; in which they -have fulfilled the prophecy of our Lord Jesus Christ, who did -not say, that they should think they do the gods good service to -kill the Christians, his dear followers, which might refer to the -persecutions of the idolatrous Gentiles; (John, xvi. 2;) but that -they should think they do God good service to kill them: which -shows, that they should be such as professedly owned the true God, -as the apostate Christians have all along pretended to do. So that -they must be those wolves, that the apostle foretold, should arise -out of themselves, and worry the flock of Christ, (Acts, xx. 29,) -after the great falling away should commence, that was foretold by -him, and made necessary, in order to the proving of the faithful, -and the revelation of the great mystery of iniquity. - -I shall conclude this head with this assertion, that it is too -undeniable a truth, where the clergy have been most in power and -authority, and have had the greatest influence upon princes and -states, there have been most confusions, wrangles, bloodshed, -sequestrations, imprisonments, and exiles: to the justifying of -which I call the testimony of the records of all times. How it is in -our age I leave to the experience of the living; yet there is one -demonstration that can hardly fail us; the people are not converted, -but debauched, to a degree that time will not allow us an example. -The worship of Christendom is visible, ceremonious, and gaudy; the -clergy, ambitious of worldly preferments, under the pretence of -spiritual promotion; making the earthly revenues of churchmen much -the reason of their function; being almost ever sure to leave the -present smaller livings, to solicit and obtain benefices of larger -title and income. So that with their pride and avarice, which good -old Peter foresaw would be their snares, they have drawn after them -ignorance, misery, and irreligion upon Christendom. - -XVI. The way of recovery from this miserable defection is to come -to a saving knowledge of religion; that is, an experience of the -divine work of God in the soul: to obtain which be diligent to obey -the grace that appears in thy soul, O man! that brings salvation; -(Tit. ii. 2, 11, 12, 14;) it turns thee out of the broad way into -the narrow way; from thy lusts to thy duty; from sin to holiness; -from Satan to God. Thou must see and abhor self: thou must watch, -and thou must pray, and thou must fast; thou must not look at thy -tempter, but at thy preserver; avoid ill company, retire to thy -solitudes, and be a chaste pilgrim in this evil world: and thus thou -wilt arrive at the knowledge of God and Christ, that brings eternal -life to the soul: a well-grounded assurance from what a man feels -and knows within himself: such shall not be moved with evil tidings. - - - - -CHAPTER VIII. - - 1. Pride craves power as well as knowledge.--2. The case of - Korah, &c. a proof.--3. Absalom's ambition confirms it.--4. - Nebuchadnezzar's does the like.--5. The history of Pisistratus, - Alexander, Cæsar, &c. shows the same thing.--6. The Turks are - a lively proof, who have shed much blood to gratify pride for - power.--7. The last ten years in Christendom exceed in proof of - this.--8. Ambition rests not in courts, it finds room in private - breasts too, and spoils families and societies.--9. Their peace - is great that limit their desires by God's grace, and having - power, use it to the good of others. - - -I. But let us see the next most common, eminent, and mischievous -effect of this evil. Pride does extremely crave power, than which -not one thing has proved more troublesome and destructive to -mankind. I need not labour myself much in evidence of this, since -most of the wars of nations, depopulation of kingdoms, ruins of -cities, with the slavery and misery that have followed, both our own -experience and unquestionable histories, acquaint us to have been -the effect of ambition, which is the lust of pride after power. - -II. How specious soever might be the pretences of Korah, Dathan, -and Abiram, against Moses, it was their emulation of his mighty -power in the camp of Israel that put them upon conspiracies and -mutinies. They longed for his authority, and their not having it was -his crime: for they had a mind to be the heads and leaders of the -people. The consequence of which was a remarkable destruction to -themselves and all their unhappy accomplices. - -III. Absalom, too, was for the people's rights against the tyranny -of his father and his king; (2 Sam. xv.;) at least with this -pretence he palliated his ambition; but his rebellion showed he was -impatient for power, and that he resolved to sacrifice his duty as -a son and subject to the importunities of his restless pride; which -brought a miserable death to himself and an extraordinary slaughter -upon his army. - -IV. Nebuchadnezzar is a lively instance of the excessive lust of -pride for power. His successes and empire were too heady for him: -so much too strong for his understanding, that he forgot he did not -make himself, or that his power had a superior. He makes an image, -and all must bow to it, or be burnt. And when Shadrach, Meshach, and -Abednego refused to comply, "Who," says he, "is that God that shall -deliver you out of my hands?" (Dan. iii.) And notwithstanding the -convictions he had upon him, at the constancy of those excellent -men, and Daniel's interpretation of his dreams, it was not long -before the pride of his power had filled his heart, and then his -mouth, with this haughty question, "Is not this great Babylon, that -I have built for the house of the kingdom, by the might of my power, -and for the honour of my majesty?" (Dan. iv. 30.) But we are told, -that while the words were in his mouth, a voice from heaven rebuked -the pride of his spirit, and he was driven from the society of men, -to graze among the beasts of the field. - -V. If we look into the histories of the world, we shall find many -instances to prove the mischief of this lust of pride. I will -mention a few of them for their sakes who have either not read or -considered them. - -Solon made Athens free by his excellent constitution of laws; but -the ambition of Pisistratus began the ruin of it before his eyes. -Alexander, not contented with his own kingdom, invaded others, and -filled with spoil and slaughter those countries he subdued: and it -was not ill said by the man, who, when Alexander accused him of -piracy, told him to his face that Alexander was the greatest pirate -in the world. It was the same ambition that made Cæsar turn traitor -to his masters, and with their own army, put into his hand for -their service, subdue them to his yoke, and usurp the government; -which ended in the expulsion of freedom and virtue together in that -commonwealth; for goodness quickly grew to be faction in Rome; and -that sobriety and wisdom which ever rendered her senators venerable, -became dangerous to their safety: insomuch that his successors -hardly left one they did not kill or banish; unless such as turned -to be flatterers of their unjust acquisition, and the imitators of -their debauched manners. - -VI. The Turks are a great proof to the point in hand, who to extend -their dominion, have been the cause of shedding much blood, and -laying many stately countries waste. - -And yet they are to be outdone by apostate Christians; whose -practice is therefore more condemnable, because they have been -better taught: they have had a master of another doctrine and -example. It is true, they call him Lord still, but they let their -ambition reign: they love power more than one another; and to get it -kill one another; though charged by him not to strike, but to love -and serve one another. And, which adds to the tragedy, all natural -affection is sacrificed to the fury of this lust: and therefore -are stories so often stained with the murder of parents, children, -uncles, nephews, masters, &c. - -VII. If we look abroad into remoter parts of the world, we shall -rarely hear of wars; but in Christendom rarely of peace. A very -trifle is too often made a ground of quarrel here: nor can any -league be so sacred or inviolable that arts shall not be used to -evade and dissolve it to increase dominion. No matter who, nor how -many are slain, made widows and orphans, or lose their estates -and livelihoods; what countries are ruined; what towns and cities -spoiled: if by all these things the ambitious can but arrive at -their ends! To go no further back than sixty years, that little -period of time will furnish us with many wars begun upon ill -grounds, and ended in great desolation. Nay, the last twelve years -of our time make as pregnant a demonstration as we can furnish -ourselves with from the records of any age. It is too tedious, nor -is it my business, to be particular: it has been often well observed -by others, and is almost known to all, I mean the French, Spanish, -German, English, and Dutch wars. - -VIII. But ambition does not only dwell in courts and senates: it -is too natural to every private breast to strain for power. We -daily see how much men labour their utmost wit and interest to be -great, to get higher places, or greater titles than they have, -that they may look bigger and be more acknowledged; take place -of their former equals, and so equal those that were once their -superiors: compel friends, and be revenged on enemies. This makes -Christianity so little loved of worldly men; its kingdom is not -of this world; and though they may speak it fair, it is the world -they love: that without uncharitableness we may truly say, People -profess Christianity, but they follow the world. They are not for -seeking the kingdom of heaven first, and the righteousness thereof, -(Matt. vi. 33,) and to trust God with the rest; but for securing to -themselves the wealth and glory of this world, and adjourning the -care of salvation to a sick bed, and the extreme moments of life; if -yet they believe a life to come. - -IX. To conclude this head; great is their peace, who know a limit -to their ambitious minds; that have learned to be contented with -the appointments and bounds of Providence: that are not careful -to be great; but, being great, are humble and do good. Such keep -their wits with their consciences, and, with an even mind, can at -all times measure the uneven world, rest fixed in the midst of all -its uncertainties, and as becomes those who have an interest in a -better, in the good time and will of God, cheerfully leave this; -when the ambitious, conscious of their evil practices, and weighed -down to their graves with guilt, must go to a tribunal that they can -neither awe nor bribe. - - - - -CHAPTER IX. - - 1. The third evil effect of pride is love of honour and respect. - Too many are guilty of it.--2. It had like to have cost Mordecai - dear. Great mischief has befallen nations on this account.--3. - The world is out in the business of true honour, as well as in - that of true science.--4. Reasons why the author, and the rest - of the people he walks with, use not these fashions.--5. The - first is, the sense they had in the hour of their conviction, - of the unsuitableness of them to the Christian spirit and - practice, and that the root they came from was pride and - self-love.--6. Reproach could not move them from that sense and - practice accordingly.--7. They do it not to make sects, or for - distinction.--8. Nor yet to countenance formality, but passively - let drop vain customs, and so are negative to forms.--9. Their - behaviour is a test upon the world.--10. And this cross to the - world a test upon them.--11. The second reason against them is - their emptiness.--12. Honour in Scripture is not so taken as - it is in the world. It is used for obedience.--13. It is used - for preferments.--14. A digression about folly in a Scripture - sense.--15. Honour is used for reputation.--16. Honour is also - attributed to functions and capacities, by way of esteem.--17. - Honour is taken for help and countenance of inferiors.--18. - Honour is used for service and esteem to all states and - capacities: honour all men.--19. Yet there is a limitation, in a - sense, to the righteous, by the Psalmist; to honour the godly, - and contemn the wicked.--20. Little of this honour found in the - world's fashions.--21. The third reason against them is, they - mock and cheat people of the honour due to them.--22. The author - and his friends are for true honour.--23. The fourth reason is, - that if the fashions carried true honour in them, the debauched - could honour men, which cannot be.--24. The fifth reason is, - that then men of spite, hypocrisy, and revenge, could pay - honour, which is impossible.--25. The sixth reason is drawn from - the antiquity of true honour.--26. The seventh reason is from - the rise of the vain honour, and the teachers of it, wherein - the clown, upon a comparison, excels the courtier for a man of - breeding.--27. The eighth reason against these honours is, that - they may be had for money, which true honour cannot be.--28. - The ninth and last reason is, because the holy Scripture - expressly forbids them to true Christians.--29. As in the case - of Mordecai.--30. A passage between a bishop and the author - in this matter.--31. Likewise the case of Elihu in Job.--32. - Also the doctrine of CHRIST to his disciples.--33. Paul - against conforming to the world's fashions.--34. Peter against - fashioning ourselves according to the world's lusts.--35. James - against respect to persons.--36. Yet Christians are civil and - mannerly in a right way.--37. But unlike the world in the nature - of it, and motives to it.--38. Testimonies in favour of our - dissent and practice. - - -I. The third evil effect of pride, is an excessive desire of -personal honour and respect. - -Pride, therefore loves power, that she might have homage, and that -every one may give her honour, and such as are wanting in that, -expose themselves to her anger and revenge. And as pride, so this -evil effect is more or less diffused through corrupt mankind; and -has been the occasion of great animosity, and mischief in the world. - -II. We have a pregnant instance in holy writ, what malice and -revenge proud man is capable of, when not gratified in this -particular. It had almost cost Mordecai his neck, and the whole -people of the Jews their lives, because he would not bow himself to -Haman, who was a great favourite to king Ahasuerus. And the practice -of the world, even in our own age, will tell us, that not striking -a flag or sail, and not saluting certain ports or garrisons, yea, -less things have given rise to mighty wars between states and -kingdoms, to the expense of much treasure, but more blood. The like -has followed about the precedency of princes and their ambassadors. -Also the envy, quarrels, and mischiefs that have happened among -private persons, upon conceit that they have not been respected to -their degree or quality among men, without hat, knee, or title: to -be sure, duels and murders not a few. I was once myself in France[3] -set upon about eleven at night, as I was walking to my lodging, by -a person that waylaid me, with his naked sword in his hand, who -demanded satisfaction of me for taking no notice of him, at a time -when he civilly saluted me with his hat; though the truth was, I saw -him not when he did it. I will suppose he had killed me, for he made -several passes at me, or I, in my defence, had killed him, when I -disarmed him, as the earl of Crawford's servant saw, that was by; I -ask any man of understanding or conscience, if the whole ceremony -was worth the life of a man, considering the dignity of the nature, -and the importance of the life of man, both with respect to God his -Creator, himself, and the benefit of civil society. - - [3] Which was before I professed the communion I am now of. - -III. But the truth is, the world, under its degeneracy from God, is -as much out of the way as to true honour and respect, as in other -things; for mere shows, and those vain ones, too, are much of the -honour and respect that are expressed in the world; that a man may -say concerning them, as the apostle speaks of science, that is, they -are honours and respects falsely so called; having nothing of the -nature of true honour and respect in them: but as degenerate men, -loving to be honoured, first devised them, so pride only loves and -seeks them, and is affronted and angry for want of them. Did men -know a true Christian state, and the honour that comes from above, -which JESUS teaches, they would not covet these very vanities, much -less insist upon them. - -IV. And here give me leave to set down the reasons more -particularly, why I, and the people with whom I walk in religious -society, have declined, as vain and foolish, several worldly customs -and fashions of respect, much in request at this time of day: -and I beseech thee, reader, to lay aside all prejudice and scorn, -and with the meekness and inquiry of a sober and discreet mind, -read and weigh what may be here alleged in our defence: and if we -are mistaken, rather pity and inform, than despise and abuse our -simplicity. - -V. The first and most pressing motive upon our spirits, to decline -the practice of these present customs, pulling off the hat, bowing -the body or knee, and giving people gaudy titles and epithets in -our salutations and addresses, was that savour, sight and sense of -God, by his light and Spirit given us, of the Christian world's -apostacy from God, and the cause and effects of that great and -lamentable defection. In the discovery of which the sense of our -state came first before us, and we were made to see him whom we -pierced, and to mourn for it. A day of humiliation overtook us, -and we fainted to that pleasure and delight we once loved. Now our -works went beforehand to judgment, and a thorough search was made, -and the words of the prophet became well understood by us; "Who can -abide the day of his coming? and who shall stand when he appears?" -"He is like a refiner's fire, and like fullers' soap." (Mal. iii. -2.) And as the apostle said, "If the righteous scarcely be saved, -where shall the ungodly and the sinner appear?" (1 Peter, iv. 18.) -"Wherefore," says the apostle Paul, "knowing the terror of the Lord, -we persuade men:" (2 Cor. v. 11:) what to do? To come out of the -nature, spirit, lusts, and customs of this wicked world: remembering -that, as Jesus has said, "For every idle word that man shall speak, -he shall give account thereof in the day of judgment." (Matt. xii. -36.) - -This concern of mind and dejection of spirit was visible to our -neighbours; and we are not ashamed to own, that the terrors of -the Lord took such hold upon us, because we had long, under a -profession of religion, grieved God's Holy Spirit, that reproved -us in secret for our disobedience; that as we abhorred to think of -continuing in our old sins, so we feared to use lawful things, lest -we should use them unlawfully. Our heaven seemed to melt away, and -our earth to be removed out of its place; and we were like men, as -the apostle said, upon whom the ends of the world were come. God -knows it was so in this day; the brightness of his coming to our -souls discovered, and the breath of his mouth destroyed every plant -he had not planted in us. He was a swift witness against every evil -thought and every unfruitful work; and, blessed be his name, we were -not offended in him, or at his righteous judgments. Now it was that -a grand inquest came upon our whole life: every word, thought, and -deed was brought to judgment, the root examined, and its tendency -considered. "The lust of the eye, the lust of the flesh, and the -pride of life," (1 John, ii. 16,) were opened to our view; the -mystery of iniquity in us. And by knowing the evil leaven, and its -divers evil effects in ourselves, how it had wrought, and what -it had done, we came to have a sense and knowledge of the states -of others: and what we could not, nay, we dare not let live and -continue in ourselves, as being manifested to us to proceed from an -evil principle in the time of man's degeneracy, we could not comply -with in others. Now this I say, and that in the fear and presence -of the all-seeing, just God, the present honours and respect of the -world, among other things, became burdensome to us: we saw they had -no being in paradise, that they grew in the night-time, and came -from an ill root; and that they only delighted a vain and ill mind, -and that much pride and folly were in them. - -VI. And though we easily foresaw the storms of reproach that would -fall upon us for our refusing to practise them; yet we were so far -from being shaken in our judgment, that it abundantly confirmed -our sense of them. For so exalted a thing is man, and so loving of -honour and respect, even from his fellow-creatures, that so soon as -in tenderness of conscience towards God we could not perform them -as formerly, he became more concerned than for all the rest of our -differences, however material to salvation. So that let the honour -of God and our own salvation do as it will, it was greater heresy -and blasphemy to refuse him the homage of the hat, and his usual -titles of honour; to deny to pledge his healths, or play with him at -cards and dice, than any other principle we maintained: for being -less in his view, it seemed not so much in his way. - -VII. And though it be frequently objected that we seek to set up -outward forms of preciseness, and that is but as a green riband, -the badge of the party, the better to be known: I do declare, in -the fear of Almighty God, that these are but the imaginations and -vain constructions of insensible men, that have not had that sense -which the Lord hath given us, of what arises from the right and the -wrong root in man: and when such censurers of our simplicity shall -be inwardly touched and awakened by the mighty power of God, and see -things as they are in their proper natures and seeds, they will then -know their own burden, and easily acquit us, without the imputation -of folly or hypocrisy herein. - -VIII. To say that we strain at small things, which becomes not -people of so fair pretensions to liberty and freedom of spirit: I -answer with meekness, truth, and sobriety; first, nothing is small -that God makes matter of conscience to do, or leave undone. Next as -inconsiderable as they are made, by those that object upon us, they -are much set by; so greatly as for our not giving them to be beaten, -imprisoned, refused justice, &c. To say nothing of the derision and -reproach that hath been frequently flung at us on this account. -So that if we had wanted a proof of the truth of our inward belief -and judgment, the very practice of them that opposed it would have -abundantly confirmed us. But let it suffice to us, that "Wisdom -is justified of her children:" (Matt. xi. 19:) we only passively -let fall the practice of what we are taught to believe is vain and -unchristian: in which we are negative to forms: for we leave off, we -do not set up forms. - -IX. The world is so set upon the ceremonious parts and outside of -things, that it has well beseemed the wisdom of God in all ages to -bring forth his dispensations with very different appearances to -their settled customs; thereby contradicting human inventions, and -proving the integrity of his confessors. Nay, it is a test upon the -world: it tries what patience, kindness, sobriety, and moderation -they have: if the rough and homely outside of truth stumble not -their minds from the reception of it, whose beauty is within: it -makes a great discovery upon them. For he who refuses a precious -jewel, because it is presented in a plain box, will never esteem -it to its value, nor set his heart upon keeping it; therefore I -call it a test, because it shows where the hearts and affections of -the people stick, after all their great pretence to more excellent -things. - -X. It is also a mighty trial upon God's people, in that they are -put upon the discovery of their contradiction to the customs -generally received and esteemed in the world; which exposes them -to the wonder, scorn, and abuse of the multitude. But there is a -hidden treasure in it: it inures us to reproach, it teaches us -to despise the false reputation of the world, and silently to -undergo the contradiction and scorn of its votaries; and finally -with a Christian meekness and patience to overcome their injuries -and reproaches. Add to this; it weans thee of thy familiars; for -being slighted of them as a ninny, a fool, a frantic, &c. thou -art delivered from a greater temptation; and that is the power and -influence of their vain conversation. And last of all, it lists thee -of the company of the blessed, mocked, persecuted JESUS: to fight -under his banner against the world, the flesh, and the devil: that -after having faithfully suffered with him in a state of humiliation, -thou mayst reign with him in a state of glorification: who glorifies -his poor, despised, constant followers with the glory he had with -the Father before the world began. (John, xvii. 5.) This was the -first reason of our declining to practise the before-mentioned -honours, respect, &c. - -XI. The second reason why we decline and refuse the present use -of these customs in our addresses and salutations, is from the -consideration of their very emptiness and vanity: that there is -nothing of true honour and respect in them, supposing them not to -be evil. And, as religion and worship are degenerated into form and -ceremony, and they not according to primitive practice neither, so -is honour and respect too; there being little of that in the world -as well as of the other; and to be sure, in these customs, none that -is justifiable by Scripture or reason. - -XII. In Scripture we find the word honour often and diversely -used. First for obedience: as when God saith, "They that honour -me;" (1 Sam. ii. 30:) that is, that keep my commandments. "Honour -the king;" (1 Pet. ii. 17;) that is, obey the king. "Honour thy -father and mother;" (Exod. xx. 12;) that is, saith the apostle to -the Ephesians, "Obey thy father and thy mother in the Lord, for -that is right:" (Eph. vi. 1, 2:) take heed to their precepts and -advice: presupposing always, that rulers and parents command lawful -things, else they dishonour themselves to enjoin unlawful things; -and subjects and children dishonour their superiors and parents, in -complying with their unrighteous commands. Also Christ uses this -word so, when he says, "I have not a devil, but I honour my Father, -and ye dishonour me;" (John, viii. 49;) that is, I do my Father's -will in what I do, but you will not hear me; you reject my counsel, -and will not obey my voice. It was not refusing hat and knee, nor -empty trifles: no, it was disobedience; resisting him that God had -sent, and not believing in him. This was the dishonour he taxed -them with; using him as an impostor, that God had ordained for the -salvation of the world. And of these dishonourers there are but too -many at this day. Christ has a saying to the same effect; "That all -men should honour the Son, even as they honour the Father; and he -that honoureth not the Son, honoureth not the Father, which hath -sent him:" (John, v. 23:) that is, they that hearken not to Christ, -and do not worship and obey him, they do not hear, worship, nor -obey God. As they pretended to believe in God, so they were to have -believed in him; he told them so. This is pregnantly manifested in -the case of the centurion, whose faith was so much commended by -Christ; where, giving Jesus an account of his honourable station, he -tells him, "He had soldiers under his authority, and when he said -to one, Go, he went; to another, Come, he came; and to a third, -Do this, he did it." (Luke, vii. 8.) In this it was he placed the -honour of his capacity, and the respect of his soldiers, and not in -hats and legs: nor are such customs yet in use amongst soldiers, -being effeminate, and unworthy of masculine gravity. - -XIII. In the next place, honour is used for preferment to trust -and eminent employments. So the Psalmist, speaking to God: "For -thou hast crowned him with glory and honour:" again, "Honour and -majesty hast thou laid on him;" (Psalm viii. 5; xxi. 5;) that is, -God hath given Christ power over all his enemies, and exalted him -to great dominion. Thus the wise man intimates, when he says, "The -fear of the Lord is the instruction of wisdom, and before honour is -humility." (Prov. xv. 33.) That is, before advancement or preferment -is humility. Further, he has this saying, "As snow in summer, and -as rain in harvest, so honour is not seemly for a fool:" (Prov. -xxvi. 10:) that is, a fool is not capable of the dignity of trust, -employment, or preferment: they require virtue, wisdom, integrity, -diligence, with which fools are unfurnished. And yet if the respects -and titles in use amongst us are to go for marks of honour, -Solomon's proverb will take place, and doubtless doth, upon the -practice of this age, that yields so much of that honour to a great -many of Solomon's fools; who are not only silly men, but wicked too; -such as refuse instruction, and hate the fear of the Lord; (Prov. -xiii. 18;) which only maketh one of his wise men. - -XIV. And as virtue and wisdom are the same, so folly and wickedness. -Thus Shechem's lying with Dinah, Jacob's daughter, is called: (Gen. -xxxiv. 7:) so is the rebellion and wickedness of the Israelites in -Joshua. (Josh. vii. 15.) The Psalmist expresses thus: "My wounds -stink, because of my foolishness:" (Psalm xxxviii. 5:) that is, his -sin. And, "The Lord will speak peace to his saints, but let them -not turn again to folly:" (Psalm lxxxv. 8:) that is, to evil. "His -own iniquities," says Solomon, "shall take the wicked himself, and -he shall be holden with the cords of his sins: he shall die without -instruction, and in the greatness of his folly he shall go astray." -(Prov. v. 22, 23.) Christ puts foolishness with blasphemy, pride, -theft, murders, adulteries, wickedness, &c. (Mark, vii. 10-12.) I -was the more willing to add these passages, to show the difference -that there is between the mind of the Holy Ghost, and the notion -that those ages had of fools, that deserve not honour, and that -which is generally meant by fools and folly in our time; that we may -the better understand the disproportion there is between honour, as -then understood by the Holy Ghost, and those that were led thereby; -and the apprehension of it, and the practice of those latter ages of -professed Christians. - -XV. But honour is also taken for reputation, and it is so understood -with us: "A gracious woman," says Solomon, "retaineth honour;" -(Prov. xi. 16;) that is, she keeps her credit: and by her virtue, -maintains her reputation, of sobriety and chastity. In another -place, "It is an honour for a man to cease from strife:" (Prov. -xx. 3:) that is, it makes for his reputation, as a wise and good -man. Christ uses the word thus, where he says, "A prophet is not -without honour, save in his own country;" (Matt. xiii. 57;) that -is, he has credit, and is valued, save at home. The apostle to the -Thessalonians has a saying to this effect: "That every one of you -should know how to possess his vessel in sanctification and honour:" -(1 Thes. iv. 4:) that is, in chastity and sobriety. In all which -nothing of the fashions by us declined is otherwise concerned than -to be totally excluded. - -XVI. There is yet another use of the word honour in Scripture, and -that is to functions and capacities: as, "An elder is worthy of -double honour:" (1 Tim. v. 17:) that is, he deserves double esteem, -love, and respect; being holy, merciful, temperate, peaceable, -humble, &c., especially one that labours in word and doctrine. -So Paul recommends Epaphroditus to the Philippians; "Receive -him therefore in the Lord with all gladness, and hold such in -reputation:" (Phil. ii. 29:) as if he had said, Let them be valued -and regarded by you in what they say and teach. Which is the truest, -and most natural and convincing way of testifying respect to a man -of God; as Christ said to his disciples, "If ye love me ye will keep -my sayings." Further, the apostle bids us, To honour widows indeed: -that is, such women who are of chaste lives and exemplary virtue are -honourable. - -XVII. The word honour, in the Scripture, is also used from superiors -to inferiors. Which is plain in the instance of Ahasuerus to -Haman; "What shall be done to the man whom the king delighteth -to honour?" (Esther, vi. 6.) Why, he mightily advanced him, as -Mordecai afterwards. And more particularly it is said, that "the -Jews had light, and gladness, and joy, and honour:" (Esther, viii. -16:) that is, they escaped the persecution that was like to fall -upon them, and by the means of Esther and Mordecai, they enjoyed -not only peace, but favour and countenance too. In this sense the -apostle Peter advised Christian men "To honour their wives:" (1 Pet. -iii. 7:) that is, to love, value, cherish, countenance, and esteem -them, for their fidelity and affection to their husbands, for their -tenderness and care over their children, and for their diligence and -circumspection in their families. There is no ceremonious behaviour, -or gaudy titles requisite to express this honour. Thus God honours -holy men: "Them that honour me," says the Lord, "I will honour; and -they that despise me shall be lightly esteemed:" (1 Sam. ii. 30:) -that is, I will do good to them, I will love, bless, countenance, -and prosper them that honour me, that obey me: but they that despise -me, that resist my Spirit, and break my law, they shall be lightly -esteemed, little set by or accounted of; they shall not find favour -with God, nor righteous men. And so we see it daily among men: if -the great visit or concern themselves to aid the poor; we say, that -such a great man did me the honour to come and see, or help me in my -need. - -XVIII. I shall conclude this with one passage more, and that is a -very large, plain, and pertinent one: "Honour all men, and love -the brotherhood:" (1 Pet. ii. 17:) that is, love is above honour, -and that is reserved for the brotherhood. But honour, which is -esteem and regard, that thou owest to all men; and if all, then thy -inferiors. But why for all men? Because they are the creation of -God, and the most noble part of his creation too: they are also thy -own kind: be natural, and assist them with what thou canst; be ready -to perform any real respect, and yield them any good or countenance -thou canst. - -XIX. And yet there seems a limitation to the command, Honour all -men, in that passage of godly David, "Who shall abide in thy -tabernacle? who shall dwell in thy holy hill? he in whose eyes a -vile person is contemned; but he honoureth them that fear the Lord." -(Psalm xv. 1, 4.) Here honour is confined and affixed to godly -persons; and dishonour made the duty of the righteous to the wicked, -and a mark of their being righteous, that they dishonour, that is, -slight or disregard them. To conclude this Scripture inquiry after -honour, I shall contract the subject of it under three capacities, -superiors, equals, and inferiors: honour, to superiors is obedience; -to equals, love; to inferiors, countenance and help: that is honour -after God's mind, and the holy people's fashion of old. - -XX. But how little of all this is to be seen or had in a poor empty -hat, bow, cringe, or gaudy, flattering title, let the truth-speaking -witness of God in all mankind judge. For I must not appeal to -corrupt, proud, and self-speaking man, of the good or evil of those -customs; that as little as he would render them, are loved and -sought by him, and he is out of humour and angry if he has them not. - -This is our second reason why we refuse to practise the accustomed -ceremonies of honour and respect; because we find no such notion -or expression of honour and respect, recommended to us by the Holy -Ghost in the Scriptures of truth. - -XXI. Our third reason for not using them as testimonies of honour -and respect is, because there is no discovery of honour or respect -to be made by them: it is rather eluding and equivocating it; -cheating people of the honour and respect that is due to them; -giving them nothing in the show of something. There is in them no -obedience to superiors, no love to equals, no help or countenance to -inferiors. - -XXII. We are, we declare to the whole world, for true honour -and respect; we honour the king, our parents, our masters, our -magistrates, our landlords, one another; yea, all men, after God's -way, used by holy men and women of old time: but we refuse these -customs as vain and deceitful; not answering the end they are used -for. - -XXIII. But, fourthly, there is yet more to be said: we find that -vain, loose, and worldly people are the great lovers and practisers -of them, and most deride our simplicity of behaviour. Now we -assuredly know, from the sacred testimonies, that those people -cannot give true honour that live in a dishonourable spirit; they -understand it not; but they can give the hat and knee, and that they -are very liberal of, nor are any more expert at it. This is to us a -proof that no true honour can be testified by those customs, which -vanity and looseness love and use. - -XXIV. Next to them I will add hypocrisy, and revenge too. For -how little do many care for each other! Nay, what spite, envy, -animosity, secret backbiting, and plotting one against another, -under the use of these idle respects; till passion, too strong for -cunning, breaks through hypocrisy into open affront and revenge! -It cannot be so with the Scripture honour: to obey, or prefer a -man, out of spite, is not usually done: and to love, help, serve, -and countenance a person, in order to deceive and be revenged of -him, is a thing never heard of: these admit of no hypocrisy nor -revenge. Men do not these things to palliate ill-will, which are -the testimonies of quite the contrary. It is absurd to imagine it, -because impossible to be done. - -XXV. Our sixth reason is, that honour was from the beginning: but -hat-respects and most titles are of late: therefore there was true -honour before hats or titles; and consequently true honour stands -not in them. And that which ever was the way to express true honour -is the best way still; and this the Scripture teaches better than -dancing-masters can do. - -XXVI. Seventhly, if honour consists in such-like ceremonies, then -will it follow, that they are most capable of showing honour who -perform it most exactly, according to the mode or fashion of the -times; consequently, that man hath not the measure of true honour, -from a just and reasonable principle in himself, but by the means -and skill of the fantastic dancing-masters of the times: and for -this cause it is we see that many give much money to have their -children learn their honours, falsely so called. And what doth -this but totally exclude the poor country people; who, though they -plough, till, sow, reap, go to market, and in all things obey -their justices, landlords, fathers, and masters, with sincerity -and sobriety, rarely use those ceremonies; but if they do it is so -awkwardly and meanly, that they are esteemed by a court critic so -ill favoured as only fit to make a jest of and be laughed at: but -what sober man will not deem their obedience beyond the others' -vanity and hypocrisy? This base notion of honour turns out of -doors the true, and sets the false in its place. Let it be further -considered, that the way or fashion of doing it is much more in -the design of its performers, as well as view of its spectators, -than the respect itself. Whence it is commonly said, He is a man of -good mien; or, She is a woman of exact behaviour. And what is this -behaviour but fantastic, cramped postures and cringings, unnatural -to their shape; and, if it were not fashionable, ridiculous to the -view of all people; and is therefore to the Eastern countries a -proverb. - -XXVII. But yet, eighthly, real honour consists not in a hat, bow, -or title, because all these things may be had for money, for which -reason, how many dancing-schools, plays, &c. are there in the land, -to which youth is generally sent to be educated in these vain -fashions! Whilst they are ignorant of the honour that is of God, and -their minds are allured to visible things that perish; and instead -of remembering their Creator, are taken up with toys and fopperies; -and sometimes so much worse, as to cost themselves a disinheriting, -and their indiscreet parents grief and misery all their days. (Prov. -iii. 9.) If parents would honour God in the help of his poor with -the substance they bestow on such an education, they would find a -far better account in the end. - -XXVIII. But lastly, we cannot esteem bows, titles, and pulling off -of hats, to be real honour, because such-like customs have been -prohibited by God, his Son, and servants in days past. This I shall -endeavour to show by three or four express authorities. - -XXIX. My first example and authority is taken from the story of -Mordecai and Haman; so close to this point, that methinks it should -at least command silence to the objections frequently advanced -against us. Haman was first minister of state, and favourite to king -Ahasuerus. The text says, That the king set his seat above all the -princes that were with him; and all the king's servants bowed and -reverenced Haman; for the king had so commanded concerning him; but -Mordecai, it seems, bowed not, nor did him reverence. (Esther, iii. -1, 2.) This at first made ill for Mordecai; a gallows was prepared -for him at Haman's command. But the sequel of the story shows that -Haman proved his own invention, and ended his pride with his life -upon it. Well now, speaking as the world speaks, and looking upon -Mordecai without the knowledge of the success; was not Mordecai a -very clown, at least a silly, morose, and humorous man, to run such -a hazard for a trifle? What hurt had it done him to have bowed to -and honoured one the king honoured? Did he not despise the king, in -disregarding Haman? Nay, had not the king commanded that respect; -and are not we to honour and obey the king? One would have thought -he might have bowed for the king's sake, whatever he had in his -heart, and yet have come off well enough; for that he bowed not -merely to Haman, but to the king's authority; besides, it was but an -innocent ceremony. But it seems Mordecai was too plain and stout, -and not fine and subtle enough to avoid the displeasure of Haman. - -Howbeit, he was an excellent man: he feared God, and wrought -righteousness. And in this very thing also he pleased God, and -even the king too, at last, that had most cause to be angry with -him: for he advanced him to Haman's dignity; and if it could be -to greater honour. It is true, sad news first came; no less than -destruction to Mordecai, and the whole people of the Jews besides, -for his sake: but Mordecai's integrity and humiliation, his fasting, -and strong cries to God prevailed, and the people were saved, and -poor condemned Mordecai comes, after all, to be exalted above the -princes, whether in this or any other respect. They that endure -faithful in that which they are convinced God requires of them, -though against the grain and humour of the world and themselves -too, they shall find a blessed recompense in the end. My brethren, -remember the cup of cold water: "We shall reap if we faint not." And -call to mind, that our Captain bowed not to him that told him, "If -thou wilt fall down and worship me, I will give thee all the glory -of the world:" shall we bow then? O no! Let us follow our blessed -Leader. - -XXX. But before I leave this section, it is fit I add, that in -conference with a late bishop, and none of the least eminent, upon -this subject and instance, I remember he sought to evade it thus: -"Mordecai," says he, "did not refuse to bow, as it was a testimony -of respect to the king's favourite; but he, being a figure and -type of Christ, refused, because Haman was of the uncircumcision, -and ought to bow to him rather." To which I replied, That allowing -Mordecai to be a figure of Christ, and the Jews of God's people or -church; and that as the Jews were saved by Mordecai, so the church -is saved by Christ; this makes for me; for then, by that reason, the -spiritual circumcision, or people of Christ, are not to receive and -bow to the fashions and customs of the spiritual uncircumcision, who -are the children of the world; of which such as were condemnable -so long ago in the time of the type and figure, can by no means be -justifiably received or practised in the time of the antitype or -substance itself. On the contrary, this shows expressly, we are -faithfully to decline such worldly customs, and not to fashion -ourselves according to the conversation of earthly-minded people; -but be renewed and changed in our ways, and keep close to our -Mordecai; who having not bowed, we must not bow, that are his people -and followers. And whatever be our sufferings or reproaches, they -will have an end: Mordecai, our captain, that appears for his people -throughout all the provinces, in the king's gate, will deliver us at -last; and, for his sake, we shall be favoured and loved of the king -himself too. So powerful is faithful Mordecai at last. Therefore let -us all look to Jesus, our Mordecai, the Israel indeed; He that has -power with God, and would not bow in the hour of temptation, but has -mightily prevailed; and therefore is a Prince for ever, and "of his -government there shall be no end." (Isa. ix. 7.) - -XXXI. The next Scripture instance I urge against these customs, is a -passage in Job, thus expressed: "Let me not, I pray you, accept any -man's person; neither let me give flattering titles unto man, for I -know not to give flattering titles; in so doing, my Maker would soon -take me away." (Job, xxxii. 21, 22.) The question that will arise -upon the allegation of this Scripture is this, viz. What titles are -flattering? The answer is as obvious, namely, Such as are empty and -fictitious, and make him more than he is: as to call a man what he -is not, to please him; or to exalt him beyond his true name, office, -or desert, to gain upon his affections; who, it may be, lusteth to -honour and respect: such as these,--most excellent, most sacred, -your grace, your lordship, most dread majesty, right honourable, -right worshipful, may it please your majesty, your grace, your -lordship, your honour, your worship, and the like unnecessary titles -and attributes, calculated only to please and tickle poor, proud, -vain, yet mortal man. Likewise to call man what he is not, as my -lord, my master, &c., and wise, just, or good, when he is neither, -only to please him, or show him respect. - -It was familiar thus to do among the Jews, under their degeneracy; -wherefore one came to Christ, and said, "Good master, what shall I -do to have eternal life?" (Luke, xviii. 18.) It was a salutation or -address of respect in those times. It is familiar now: good my lord, -good sir, good master, do this, or do that. But what was Christ's -answer? how did he take it? "Why callest thou me good?" says Christ; -"there is none good, save one, that is God." (Verse 19.) He rejected -it that had more right to keep it than all mankind: and why? Because -there was one greater than he; and that he saw the man addressed it -to his manhood, after the way of the times, and not to his divinity -which dwelt within it: therefore Christ refuses it, showing and -instructing us that we should not give such epithets and titles -commonly to men; for good being due alone to God and godliness, it -can only be said in flattery to fallen man, and therefore sinful to -be so said. - -This plain and exact life well became Him, that was on purpose -manifested to return and restore man from his lamentable degeneracy, -to the innocency and purity of his first creation; who has taught -us to be careful how we use and give attributes unto man by that -most severe saying, "That every idle word that man shall speak, he -shall give an account thereof in the day of judgment." (Matt. xii. -3, 6.) And that which should warn all men of the latitude they take -herein, and sufficiently justifies our tenderness is this, That man -can scarcely commit greater injury and offence against Almighty God, -than to ascribe any of his attributes unto man, the creature of his -word, and the work of his hands. He is a jealous God of his honour, -and will not give his glory unto another. Besides, it is so near -the sin of the aspiring fallen angels, that affected to be greater -and better than they were made and stated by the great Lord of all, -and to entitle man to a station above his make and orb, looks so -like idolatry (the unpardonable sin under the law) that it is hard -to think how men and women professing Christianity, and seriously -reflecting upon their vanity and evil in these things, can continue -in them, much less plead for them; and least of all reproach and -deride those that through tenderness of conscience cannot use and -give them. It seems that Elihu did not dare to do it; but put such -weight upon the matter as to give this for one reason for his -forbearance, to wit, lest my Maker should soon take me away: that -is, for fear God should strike me dead, I dare not give man titles -that are above him, or titles merely to please him. I may not, by -any means, gratify that spirit which lusteth after such things. God -is to be exalted, and man abased. God is jealous of man's being -set higher than his station: he will have him keep his place, know -his original, and remember the rock from whence he came: that what -he has is borrowed; not his own but his Maker's, who brought him -forth and sustained him; which man is very apt to forget: and lest I -should be accessory to it by flattering titles, instead of telling -him truly and plainly what he is, and using them as he ought to be -treated, and thereby provoke my Maker to displeasure, and he in his -anger and jealousy should take me soon away, or bring sudden death -and an untimely end upon me, I dare not use, I dare not give such -titles unto men. - -XXXII. But if we had not this to allege from the Old Testament -writings, it should and ought to suffice with Christians, that -these customs are severely censured by the great Lord and Master -of their religion; who is so far from putting people upon giving -honour one to another, that he will not indulge them in it, whatever -be the customs of the country they live in: for he charges it upon -the Jews as a mark of their apostasy; "How can ye believe which -receive honour one of another, and seek not the honour that cometh -from God only?" where their infidelity concerning Christ is made -the effect of seeking worldly, and not heavenly honour only. And -the thing is not hard to apprehend, if we consider that self-love -and desire of honour from men is inconsistent with the love and -humility of Christ. They sought the good opinion and respect of the -world; how then was it possible they should leave all and follow -him, whose kingdom is not of this world; and that came in a way so -cross to the mind and humour of it? And that this was the meaning -of our Lord Jesus is plain: for he tells us what that honour was -they gave and received, which he condemned them for, and of which -he bid the disciples of his humility and cross beware. His words -are these, and he speaks them not of the rabble but of the doctors, -the great men, the men of honour among the Jews: "They love," says -he, "the uppermost rooms at feasts," (Matt. xxiii. 6,) "that is, -places of greatest rank and respect; and greetings," (Mark, xii. -38,) that is, salutations of respect, such as pulling off the hat, -and bowing the body are in our age, in the market-places, viz. in -the places of note and concourse, the public walks and exchanges of -the country. And lastly, "they love," says Christ, "to be called of -men, Rabbi, Rabbi:" one of the most eminent titles among the Jews. A -word comprehending an excellency equal to many titles: it may stand -for your grace, your lordship, right reverend father, &c. It is -upon these men of breeding and quality that he pronounces his woes, -making these practices some of the evil marks by which to know them, -as well as some of the motives of his threatenings against them. But -he leaves it not here: he pursues this very point of honour above -all the rest in his caution to his disciples; to whom he gave in -charge thus: "But be not ye called Rabbi; for one is your Master, -even Christ, and all ye are brethren." (Matt. xviii. 8, 10-12.) -"Neither be ye called Masters; but he that is greatest amongst you -shall be your servant: and whoever shall exalt himself shall be -abased." Plain it is that these passages carry a severe rebuke, both -to worldly honour in general, and to those members and expressions -of it in particular, which, as near as the language of Scripture and -customs of that age will permit, do distinctly reach and allude to -those of our own time; for the declining of which we have suffered -so much scorn and abuse, both in our persons and estates; God -forgive the unreasonable authors of it! - -XXXIII. The apostle Paul has a saying of great weight and fervency, -in his epistle to the Romans, very agreeable to this doctrine of -Christ; it is this: "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 by the renewing -of your mind, that ye may prove what is that good, that acceptable, -and perfect will of God." (Rom. xii. 1, 2.) He wrote to a people, -in the midst of the ensnaring pomp and glory of the world. Rome was -the seat of Cæsar, and the empire; the mistress of invention. Her -fashions, as those of France now, were as laws to the world, at -least at Rome: whence it is proverbial, _Cum fueris Romæ, Romano -vivito more_. "When thou art at Rome, thou must do as Rome does." -But the apostle is of another mind; he warns the Christians of -that city, that they be not conformed; that is, that they do not -follow the vain fashions and customs of this world, but leave them. -The emphasis lies upon this, as well as upon conformed; and it -imports, that this world, which they were not to conform to, was the -corrupt and degenerate condition of mankind in that age. Wherefore -the apostle proceeds to exhort those believers, and that by the -mercies of God, the most powerful and winning of all arguments, that -they would be transformed; that is, changed from the way of life -customary among the Romans; and prove what is that acceptable will -of God. As if he had said, Examine what you do and practise; see if -it be right, and that it please God; call every thought, word, and -action to judgment; (John, iii. 21;) try whether they are wrought in -God or not; that so you may prove or know, what is that good, and -acceptable, and perfect will of God. - -XXXIV. The next scripture authority we appeal to, in our -vindication, is a passage of the apostle Peter, in his first -epistle written to the believing strangers throughout the countries -of Pontus, Galatia, Cappadocia, Asia, and Bithynia; which were the -churches of Christ Jesus in those parts of the world, gathered by -his power and spirit: it is this; "Gird up the loins of your minds; -be sober and hope to the end, for the grace that is to be brought -unto you at the revelation of Jesus Christ; as obedient children, -not fashioning yourselves according to the former lusts in your -ignorance." (1 Pet. i. 13, 14.) That is, be not found in the vain -fashions and customs of the world, unto which you conformed in -your former ignorance; but as you have believed in a more plain -and excellent way, so be sober and fervent, and hope to the end: -do not give out; let them mock on; bear ye the contradiction of -sinners constantly, as obedient children, that you may receive the -kindness of God, at the revelation of Jesus Christ. And therefore -does the apostle call them strangers, a figurative speech, people -estranged from the customs of the world, of new faith and manners; -and so unknown of the world: and if such strangers, then not to be -fashioned or conformed to their pleasing respects and honours, whom -they were estranged from: because the strangeness lay in leaving -that which was customary and familiar to them before. The following -words, verse 17, prove he used the word strangers in a spiritual -sense; "Pass the time of your sojourning here in fear;" that is, -pass the time of your being as strangers on earth in fear; not after -the fashions of the world. A word in the next chapter, further -explains his sense, where he tells the believers, that they are a -peculiar people; to wit, a distinct, a singular and separate people -from the rest of the world: not any longer to fashion themselves -according to their customs. But I do not know how that could be, if -they were to live in communion with the world, in its respects and -honours; for that is not to be a peculiar or separate people from -them, but to be like them, because conformable to them. - -XXXV. I shall conclude my scripture testimonies against the -foregoing respects, with that memorable and close passage of the -apostle James against respect of persons in general after the -world's fashion: "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, (or well and seemly, as the word -is;) 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.) That is, they knew they -did amiss: "If ye fulfil the royal law, according to the scripture, -Thou shalt love thy neighbour as thyself, ye do well; but if ye -have respect to persons, ye commit sin, and are convinced of the -law as transgressors." (James, ii. 8, 9.) This is so full there -seems nothing left for me to add, or others to object. We are not -to respect persons, that is the first thing: and the next thing -is, if we do we commit sin, and break the law; At our own peril be -it. And yet perhaps some will say, that by this we overthrow all -distinction amongst men, under their divers qualities, and introduce -a reciprocal and relational respect in the room of it: but if it be -so, I cannot help it, the apostle James must answer for it, who has -given us this doctrine for Christian and apostolical. And yet one -greater than he told his disciples, of whom James was one, "Ye know -that the princes of the Gentiles exercise dominion over them, &c. -But it shall not be so among you; but whosoever will be chief among -you, let him be your servant." (Mat. xx. 25-27.) That is, he that -affects rule, and seeks to be uppermost, shall be esteemed least -among you. And to say true on the whole matter, whether we regard -those early times of the world, that were antecedent to the coming -of Christ or soon after, there was yet a greater simplicity than -in the times in which we are fallen. For those early times of the -world, as bad as they were in other things, were great strangers to -the frequency of these follies: nay, they hardly used some of them, -at least very rarely. For if we read the Scriptures, such a thing -as my lord Adam, though lord of the world, is not to be found: nor -my lord Noah neither, the second lord of the earth: nor yet my lord -Abraham, the father of the faithful; nor my lord Isaac; nor my lord -Jacob; but much less is my lord Paul, &c. to be found in the Bible: -and less your holiness, or your grace. Nay, among the Gentiles, the -people wore their own names with more simplicity, and used not the -ceremony of speech that is now practised among Christians, nor yet -anything like it. My lord Solon, my lord Phocion, my lord Plato, -my lord Aristotle, my lord Scipio, my lord Fabius, my lord Cato, -my lord Cicero, are not to be read in any of the Greek or Latin -stories, and yet they were some of the sages and heroes of those -great empires. No, their own names were enough to distinguish them -from other men, and their virtue and employments in the public -service were their titles of honour. Nor has this vanity yet crept -far into the Latin writers, where it is familiar for authors to cite -the most learned and the most noble, without any addition to their -names, unless worthy or learned: and if their works give it them, we -make no conscience to deny it them. For instance; the Fathers they -only cite thus: Polycarpus, Ignatius, Irenæus, Cyprian, Tertullian, -Origen, Arnobius, Lactantius, Chrysostom, Jerom, &c. More modern -writers; Damascen, Rabanus, Paschasius, Theophylact, Bernard, &c. -And of the last age, Luther, Melancthon, Calvin, Beza, Zuinglius, -Marlorat, Vossius, Grotius, Dalleus, Amyralldus, &c. And of our own -country, Gildas, Beda, Alcuinus, Horn, Bracton, Grosteed, Littleton, -Cranmer, Ridley, Jewel, Whitaker, Seldon, &c. And yet I presume this -will not be thought uncivil or rude. Why then is our simplicity (and -so honestly grounded too, as conscience against pride in man, that -so evilly and perniciously loves and seeks worship and greatness) so -much despised and abused, and that by professed Christians too, who -take themselves to be the followers of Him, that has forbidden these -foolish customs, as plainly as any other impiety condemned in his -doctrine? I earnestly beg the lovers, users, and expecters of these -ceremonies, to let this I have written have some consideration and -weight with them. - -XXXVI. However, Christians are not so ill-bred as the world think; -for they show respect too: but the difference between them lies in -the nature of the respect they perform, and the reasons of it. The -world's respect is an empty ceremony, no soul nor substance in it: -the Christian's is a solid thing, whether by obedience to superiors, -love to equals, or help and countenance to inferiors. Next, their -reasons and motives to honour and respect, are as wide one from -the other: for fine apparel, empty titles, or large revenues are -the world's motives, being things her children worship: but the -Christian's motives are the sense of his duty in God's sight; first -to parents and magistrates; and then to inferior relations: and -lastly to all people, according to their virtue, wisdom, and piety; -which is far from respect to the mere persons of men, or having -their persons in admiration for reward: much less on such mean and -base motives as wealth and sumptuous raiment. - -XXXVII. We shall easily grant, our honour, as our religion, is more -hidden; and that neither are so discernible by worldly men, nor -grateful to them. Our plainness is odd, uncouth, and goes mightily -against the grain; but so does Christianity too, and that for the -same reasons. But had not the Heathen spirit prevailed too long -under a Christian profession, it would not be so hard to discern the -right from the wrong. O that Christians would look upon themselves -with the glass of righteousness; that which tells true, and gives -them an exact knowledge of themselves! And then let them examine, -what in them, and about them, agrees with Christ's doctrine and -life; and they may soon resolve, whether they are real Christians, -or but Heathens christened with the name of Christians. - - -SOME TESTIMONIES FROM ANCIENT AND MODERN WRITERS IN FAVOUR OF OUR -BEHAVIOUR. - -XXXVIII. Marlorat, out of Luther and Calvin, upon that remarkable -passage I just now urged from the apostle James, gives us the sense -those primitive reformers had of respect to persons in these words, -viz. 'To respect persons here, is to have regard to the habit and -garb: the apostle signifies, that such respecting of persons is so -contrary to true faith, that they are altogether inconsistent: but -if the pomp, and other worldly regards prevail, and weaken what is -of Christ, it is a sign of a decaying faith. Yea, so great is the -glory and splendour of Christ in a pious soul, that all the glories -of the world have no charms, no beauty, in comparison of that, unto -one so righteously inclined. The apostle maketh such respecting of -persons, to be repugnant to the light within them, insomuch as they -who follow these practices, are condemned from within themselves. -So that sanctity ought to be the reason or motive of all outward -respect; and that none is to be honoured, upon any account but -holiness.' Thus much Marlorat. But if this be true doctrine, we are -much in the right in refusing conformity to the vain respects of -worldly men. - -XXXIX. But I shall add to these, the admonition of a learned ancient -writer, who lived about 1200 years since, of great esteem, namely -Jerom, who writing to a noble matron, Celantia, directing her how to -live in the midst of her prosperity and honours, amongst many other -religious instructions, speaks thus: 'Heed not thy nobility, nor let -that be a reason for thee to take place of any; esteem not those of -a meaner extraction to be thy inferiors; for our religion admits of -no respect of persons, nor doth it induce us to repute men, from -any external condition, but from their inward frame and disposition -of mind: it is hereby that we pronounce men noble or base. With -God, not to serve sin is to be free; and to excel in virtue is to -be noble. God has chosen the mean and contemptible of this world, -whereby to humble the great ones. Besides, it is a folly for any -to boast his gentility, since all are equally esteemed by God. The -ransom of the poor and rich cost Christ an equal expense of blood. -Nor is it material in what state a man is born; the new creature -hath no distinction. But if we will forget how we all descended from -one Father; we ought at least perpetually to remember that we have -but one Saviour.' - -XL. But since I am engaged against these fond and fruitless customs, -the proper effects and delights of vain and proud minds, let me -yet add one memorable passage more, as it is related by the famous -Casaubon, in his discourse of Use and Custom, where he briefly -reports, what passed between Sulpitius Severus and Paulinus, bishop -of Nola, (but such an one as gave all to redeem captives; whilst -others of that function, that they may show who is their master, are -making many both beggars and captives, by countenancing the plunder -and imprisonment of Christians, for pure conscience to God); he -brings it in thus: 'He is not counted a civil man now, of late years -amongst us, who thinks it much, or refuseth to subscribe himself -servant, though it be to his equal or inferior.' Yet Sulpitius -Severus was once sharply chid by Paulinus for subscribing himself -his servant, in a letter of his, saying, 'Take heed hereafter, -how thou being from a servant called into liberty, dost subscribe -thyself servant unto one who is thy brother and fellow-servant; for -it is a sinful flattery, not a testimony of humility, to pay those -honours to a man, and a sinner, which are due to the one Lord, and -one Master, and one God.' By this we may see the sense of some of -the more apostolical bishops, about the civilities and fashions -so much reputed with people that call themselves Christians and -bishops, and who would be thought their successors. It was then a -sin, it is now an accomplishment: it was then a flattery, it is now -respect: it was then fit to be severely reproved; and now, alas! -it is to deserve severe reproof not to use it. O monstrous vanity! -How much, how deeply, have those who are called Christians revolted -from the plainness of the primitive days, and practice of holy men -and women in former ages! How are they become degenerated into the -loose, proud, and wanton customs of the world, which knows not God; -to whom use hath made these things, condemned by scripture, reason, -and example, almost natural! And so insensible are they of both -their cause and bad effects, that they not only continue to practise -them, but plead for them, and unchristianly make a very mock of -those who cannot imitate them. But I shall proceed to what remains -yet further to be said in our defence, for declining another custom, -which helps to make us so much the stumbling-block of this light, -vain, and inconsiderate age. - - - - -CHAPTER X. - - 1. Another piece of nonconformity to the world, which is our - simple and plain speech, thou for you.--2. Justified from the - use of words and numbers, singular and plural.--3. It was, - and is the Hebrew, Greek, and Latin speech, in schools and - universities.--4. It is the language of all nations.--5. The - original of the present customs defends our disuse of it.--6. - If custom should prevail, in a sense it would be on our - side.--7. It cannot be uncivil or improper, for God himself, - the fathers, prophets, Christ, and his apostles used it.--8. An - instance given in the case of Peter, in the palace of the high - priest.--9. It is the practice of men to God in their prayers: - the pride of man to expect better to himself.--10. Testimonies - of several writers in vindication of us.--11. The Author's - convictions; and his exhortation to his reader. - - -I. There is another piece of our nonconformity to the world, that -renders us very clownish to the breeding of it, and that is, _thou_ -for _you_, and that without difference or respect to persons: a -thing that to some looks so rude it cannot well go down without -derision or wrath. But as we have the same original reason for -declining this, as the foregoing customs, so I shall add, what to me -looks reasonable in our defence; though it is very probable height -of mind, in some of those that blame us, will very hardly allow them -to believe that the word reasonable is reconcileable with so silly a -practice as this is esteemed. - -II. Words of themselves are but as so many marks set and employed -for necessary and intelligible mediums, or means, whereby men may -understandingly express their minds and conceptions to each other: -from whence comes conversation. Now, though the world be divided -into many nations, each of which, for the most part, has a peculiar -language, speech, or dialect, yet have they ever concurred in the -same numbers and persons, as much of the ground of right speech. -For instance; _I love_, _thou lovest_, _he loveth_, are of singular -number, importing but one whether in the first, second, or third -person: also _we love_, _ye love_, _they love_, are of the plural -number, because in each is implied more than one. Which undeniable -grammatical rule, might be enough to satisfy any, that have not -forgotten their accidence, that we are not beside reason in our -practice. For if _thou lovest_, be singular, and _you love_, be -plural; and if _thou lovest_, signifies but one; and _you love_, -many; is it not as proper to say, _thou lovest_, to ten men, as to -say, _you love_, to _one_ man? Or, why not, _I love_, for _we love_; -and _we love_, instead of _I love_? Doubtless it is the same, though -most improper, and in speech ridiculous. - -III. Our next reason is; if it be improper or uncivil speech, as -termed by this vain age, how comes it that the Hebrew, Greek, and -Roman authors, used in schools and universities, have no other? Why -should they not be a rule in that, as well as other things? And why, -I pray then, are we so ridiculous for being thus far grammatical? Is -it reasonable that children should be whipped at school for putting -you for thou, as having made false Latin; and yet that we must be, -though not whipped, reproached, and often abused, when we use the -contrary propriety of speech? - -IV. But in the third place, it is neither improper nor uncivil, -but much otherwise; because it is used in all languages, speeches, -and dialects, and that through all ages. This is very plain: as -for example, it was God's language when he first spake to Adam, -viz. Hebrew: also it is the Assyrian, Chaldean, Grecian and Latin -speech. And now among the Turks, Tartars, Muscovites, Indians, -Persians, Italians, Spaniards, French, Dutch, Germans, Polonians, -Swedes, Danes, Irish, Scotch, Welsh, as well as English there is -a distinction preserved, and the word _thou_ is not lost in the -word which goes for _you_. And though some of the modern tongues -have done as we do, yet upon the same error. But by this it is -plain, that _thou_ is no upstart, nor yet improper, but the only -proper word to be used in all languages to a single person; -because otherwise all sentences, speeches, and discourses may be -very ambiguous, uncertain, and equivocal. If a jury pronounce a -verdict or a judge a sentence, three being at the bar, upon three -occasions, very differently culpable, and should say, You are here -guilty and to die; or innocent, and discharged: who knows who is -guilty or innocent? May be but one, perhaps two; or it may be, all -three: therefore our indictments run in the singular number, as -Hold up thy hand: thou art indicted by the name of, &c., for that -thou, not having the fear of God, &c. And it holds the same in -all conversation. Nor can this be avoided but by many unnecessary -circumlocutions. And as the preventing of such length and obscurity -was doubtless the first reason for the distinction, so cannot that -be justly disused till the reason be first removed; which can never -be whilst two are in the world. - -V. But this is not all; it was first ascribed in way of flattery to -proud popes and emperors, imitating the heathens' vain homage to -their gods; thereby ascribing a plural honour to a single person: -as if one pope had been made up of many gods, and one emperor of -many men; for which reason, _you_ only to be used to many, became -first spoken to one. It seems the word _thou_ looked like too lean -and thin a respect; and therefore, some bigger than they should -be, would have a style suitable to their own ambition: a ground -we cannot build our practice on; for what began it only loves it -still. But supposing _you_ to be proper to a prince, it will not -follow it is to a common person. For his edict runs, _We will and -require_, because, perhaps, in conjunction with his council: and -therefore _you_ to a private person is an abuse of the word. But as -pride first gave it birth, so hath she only promoted it. Monsieur, -sir, and madam, were originally names given to none but the king, -his brother, and their wives, both in France and England; yet now -the ploughman in France is called monsieur, and his wife madame: and -men of ordinary trades in England, sir, and their wives, dame; which -is the legal title of a lady, or else mistress, which is the same -with madame in French. So prevalent hath pride and flattery been in -all ages, the one to give and the other to receive respects, as they -term it. - -VI. But some will tell us, custom should rule us; and that is -against us. But it is easily answered, and more truly, that though -in things reasonable or indifferent, custom is obliging or harmless, -yet in things unreasonable or unlawful, she has no authority. For -custom can no more change numbers than genders, nor yoke _one_ -and _you_ together, than make a man into a woman, or one into a -thousand. But if custom be to conclude us, it is for us; for as -custom is nothing more than ancient usage, I appeal to the practice -of mankind, from the beginning of the world, through all nations, -against the novelty of this confusion, viz. _you_ to one person. Let -custom, which is ancient practice and fact, issue this question. -Mistake me not: I know words are nothing, but as men give them a -value or force by use; but then, if you will discharge _thou_, and -that _you_ must succeed in its place, let us have a distinguishing -word instead of _you_ to be used in speech to many: but to use the -same word for one and many, when there are two, and that only to -please a proud and haughty humour in man, is not reasonable in our -sense: which we hope is Christian, though not modish. - -VII. But if _thou_ to a single person be improper or uncivil, God -himself, all the holy fathers and prophets, Christ Jesus, and his -apostles, the primitive saints, all languages throughout the world, -and our own law proceedings are guilty; which, with submission, were -great presumption to imagine. Besides, we all know it is familiar -with most of our authors to preface their discourses to the reader -in the same language of thee and thou: as, Reader, thou art desired, -&c. Or, Reader, this is written to inform thee of the occasion, -&c. And it cannot be denied, that the most famous poems, dedicated -to love or majesty, are written in this style. Read of each in -Chaucer, Spenser, Waller, Cowley, Dryden, &c. Why then should it be -so homely, ill-bred, and insufferable in us? This, I conceive, can -never be answered. - -VIII. I doubt not at all that something altogether as singular -attended the speech of Christ and his disciples: for I remember it -was urged upon Peter in the high priest's palace, as a proof of his -belonging to Jesus, when he denied his Lord: "Surely," said they, -"thou art also one of them: for thy speech bewrayeth thee." (Matt. -xxvi. 73.) They had guessed by his looks but just before that he had -been with Jesus; but when they discoursed with him, his language put -them all out of doubt: surely then he was one of them, and he had -been with Jesus. Something it was he had learned in his company that -was odd and observable; to be sure, not of the world's behaviour. -Without question, the garb, gait, and speech of his followers -differed, as well as his doctrine, from the world; for it was a part -of his doctrine it should be so. It is easy to believe they were -more plain, grave, and precise, which is more credible from the way -which poor, confident, fearful Peter took to disguise the business; -for he fell to cursing and swearing--a sad shift. But he thought -that the likeliest way to remove the suspicion, that was most unlike -Christ. And the policy took; for it silenced their objections, and -Peter was as orthodox as they. But though they found him not out, -the cock's crow did; which made Peter remember his dear suffering -Lord's words: and he went forth, and wept bitterly; that he had -denied his Master, who was then delivered up to die for him. - -IX. But our last reason is of most weight with me, and because -_argumentum ad hominem_, it is most heavy with our despisers, which -is this: it should not therefore be urged upon us, because it is a -most extravagant piece of pride in a mortal man to require or expect -from his fellow-creature a more civil speech or grateful language, -than he is wont to give to the immortal God and his Creator in all -his worship to him. Art thou, O man, greater than he that made thee? -Canst thou approach the God of thy breath and great Judge of thy -life with _thou_ and _thee_, and when thou risest off thy knees, -scorn a Christian for giving to thee, poor mushroom of the earth, -no better language than thou hast given to God but just before? An -arrogancy not to be easily equalled! But again, it has either too -much or too little respect; if too much, do not reproach and be -angry, but gravely and humbly refuse it; if too little, why dost -thou show to God no more? O whither is man gone! To what a pitch -does he soar! He would be used more civilly by us than he uses God; -which is to have us make more than a God of him: but he shall want -worshippers of us, as well as he wants the divinity in himself -that deserves to be worshipped. Certain we are, that the Spirit -of God seeks not these respects, much less pleads for them, or -would be wroth with any that conscientiously refuse to give them. -But that this vain generation is guilty of using them, to gratify -a vain mind, is too palpable. What capping, what cringing, what -scraping, what vain, unmeant words, most hyperbolical expressions, -compliments, gross flatteries, and plain lies, under the name of -civilities, are men and women guilty of in conversation! Ah! my -friends! whence fetch you these examples? What part of all the -writings of the holy men of God warrants these things? But, to -come nearer to your own profession, is Christ your example herein, -whose name you pretend to bear; or those saints of old that lived -in desolate places, of whom the world was not worthy: (Heb. xi. -38:) or do you think you follow the practice of those Christians -that, in obedience to their Master's life and doctrine, forsook the -respect of persons, and relinquished the fashions, honour, and glory -of this transitory world; whose qualifications lay not in external -gestures, respects, and compliments, but in a meek and quiet spirit, -(1 Pet. iii. 4,) adorned with temperance, virtue, modesty, gravity, -patience, and brotherly kindness; which were the tokens of true -honour, and only badges of respect and nobility in those Christian -times? O no. But is it not to expose ourselves both to your contempt -and fury, that we imitate them, and not you? And tell us, pray, are -not romances, plays, masks, gaming, fiddlers, &c. the entertainments -that most delight you? Had you the spirit of Christianity indeed, -could you consume your most precious little time in so many -unnecessary visits, games, and pastimes; in your vain compliments, -courtships, feigned stories, flatteries, and fruitless novelties, -and what not; invented and used to your diversion, to make you easy -in your forgetfulness of God: which never was the Christian way of -living, but entertainment of the heathens that knew not God? Oh! -were you truly touched with a sense of your sins, and in any measure -born again; did you take up the cross of Jesus and live under it, -these, which so much please your wanton and sensual nature, would -find no place with you. This is not seeking the things that are -above, (Col. iii. 1,) to have the heart thus set on things that are -below; nor working out your own salvation with fear and trembling, -to spend your days in vanity. This is not crying with Elihu, "I -know not to give flattering titles to men; for in so doing my Maker -would soon take me away." This is not to deny self, and lay up a -more hidden and enduring substance, an eternal inheritance in the -heavens, that will not pass away. Well, my friends, whatever you -think, your plea of custom will find no place at God's tribunal: -the light of Christ in your own hearts will overrule it; and this -Spirit, against which we testify, shall then appear to be what we -say it is. Say not I am serious about slight things; but beware you -of levity in serious things. - -X. Before I close, I shall add a few testimonies from men of -general credit, in favour of our nonconformity to the world in this -particular. - -Luther, the great reformer, whose sayings were oracles with the -age he lived in, and of no less reputation now, with many that -object against us, was so far from condemning our plain speech, -that in his Ludus, he sports himself with _you_ to a single person -as an incongruous and ridiculous speech, viz. _Magister, vos estis -iratus?_ Master, are you angry? As absurd with him in Latin, as My -masters, art thou angry? is in English. Erasmus, a learned man, -and an exact critic in speech, than whom I know not any we may so -properly refer the grammar of the matter to, not only derides it, -but bestows a whole discourse upon rendering it absurd: plainly -manifesting that it is impossible to preserve numbers if _you_, the -only word for more than one, be used to express _one_: as also, that -the original of this corruption was the corruption of flattery. -Lipsius affirms of the ancient Romans, "That the manner of greeting -now in vogue was not in use amongst them." To conclude: Howel, -in his History of France, gives us an ingenious account of its -original; where he not only assures us, "That anciently the peasants -thou'd their kings, but that pride and flattery first put inferiors -upon paying a plural respect to the single person of every superior, -and superiors upon receiving it." And though we had not the practice -of God and man so undeniably to justify our plain and homely speech, -yet, since we are persuaded that its original was from pride and -flattery, we cannot in conscience use it. And however we may be -censured as singular by those loose and airy minds, that through -the continual love of earthly pleasures, consider not the true rise -and tendency of words and things; yet to us whom God has convinced -by his light and Spirit in our hearts of the folly and evil of such -courses, and brought into a spiritual discerning of the nature and -ground of the world's fashions, they appear to be fruits of pride -and flattery; and we dare not continue in such vain compliances to -earthly minds, lest we offend God, and burden our consciences. But -having been sincerely affected with the reproofs of instruction, -and our hearts being brought into a watchful subjection to the -righteous law of JESUS, so as to bring our deeds to the light, -(John, iii. 19-21,) to see in whom they are wrought, if in God or -not; we cannot, we dare not conform ourselves to the fashions of the -world that pass away; knowing assuredly, that "for every idle word -that men shall speak, they shall give account thereof in the day of -judgment." (Matt. xii. 36.) - -XI. Wherefore, reader, whether thou art a night-walking Nicodemus, -or a scoffing scribe; one that would visit the blessed Messiah, -but in the dark customs of the world, that thou mightest pass as -undiscerned, for fear of bearing his reproachful cross; or else -a favourer of Haman's pride, and countest these testimonies but -a foolish singularity; I must say, Divine love enjoins me to be -a messenger of truth to thee, and a faithful witness against the -evil of this degenerate world, as in other, so in these things; in -which the spirit of vanity and lust hath got so great a head, and -lived so long uncontrolled, that it hath impudence enough to term -its darkness light, and to call its evil offspring by the names -due to a better nature, the more easily to deceive people into the -practice of them. And truly, so very blind and insensible are most -of what spirit they are, and ignorant of the meek and self-denying -life of holy Jesus, whose name they profess; that to call each other -Rabbi, that is, master; to bow to men, which I call worship; and -to greet with flattering titles, and to do their fellow-creatures -homage; to scorn that language to themselves that they give to God, -and to spend their time and estate to gratify their wanton minds; -the customs of the Gentiles, that knew not God, pass with them for -civility, good-breeding, decency, recreation, accomplishments, &c. -O that man would consider, since there are but two spirits, one -good, the other evil, which of them it is that inclines the world -to these things; and whether it be Nicodemus or Mordecai in thee, -that doth befriend these despised Christians, which makes thee -ashamed to disown that openly in conversation with the world, which -the true light hath made vanity and sin to thee in secret! Or if -thou art a despiser, tell me, I pray thee, what dost thou think thy -mockery, anger, or contempt dost most resemble, proud Haman, or -good Mordecai? My friend, know that no man hath more delighted in, -or been prodigal of those vanities called civilities than myself; -and could I have covered my conscience under the fashions of the -world, truly I had found a shelter from showers of reproach that -have fallen very often and thick upon me; but had I, with Joseph, -conformed to Egypt's customs, I had sinned against my God and lost -my peace. But I would not have thee think it is a mere _thou_ or -_title_ simply or nakedly in themselves we boggle at, or that we -would beget or set up any form inconsistent with sincerity or true -civility: there is but too much of that; but the esteem and value -the vain minds of men do put upon them, that ought to be crossed and -stripped of their delights, constrains us to testify so steadily -against them. And this know, from the sense God's Holy Spirit hath -begotten in us, that that which requires these customs, and begets -fear to leave them, and pleads for them, and is displeased, if not -used and paid, is the spirit of pride and flattery in the ground; -though frequency, use, or generosity may have abated its strength in -some: and this being discovered by the light that now shines from -heaven in the hearts of the despised Christians I have communion -with, necessitates them to this testimony; and myself, as one of -them and for them, in a reproof of the unfaithful, who would walk -undiscerned, though convinced to the contrary; and for an allay to -the proud despisers, who scorn us as a people guilty of affectation -and singularity. For the eternal God, who is great amongst us, -and on his way in the earth to make his power known, will root up -every plant that his right hand hath not planted. Wherefore let me -beseech thee, reader, to consider the foregoing reasons, which were -mostly given me from the Lord, in that time, when my condescension -to these fashions would have been purchased at almost any rate; -but the certain sense I had of their contrariety to the meek and -self-denying life of holy JESUS, required of me my disuse of them, -and faithful testimony against them. I speak the truth in Christ; -I lie not: I would not have brought myself under censure and -disdain for them, could I, with peace of conscience, have kept my -belief under a worldly behaviour. It was extremely irksome to me -to decline, and expose myself; but having an assured and repeated -sense of the original of these vain customs, that they rise from -pride, self-love, and flattery, I dared not gratify that mind in -myself or others. And for this reason it is, that I am earnest with -my readers to be cautious how they reprove us on this occasion; -and do once more entreat them that they would seriously weigh in -themselves, whether it be the spirit of the world or of the Father, -that is so angry with our honest, plain, and harmless _thou_ and -_thee_: that so every plant that God our heavenly Father hath not -planted in the sons and daughters of men may be rooted up. - - - - -CHAPTER XI. - - 1. Pride leads people to an excessive value of their - persons.--2. It is plain, from the racket that is made about - blood and families: also in the case of shape and beauty.--3. - Blood no nobility, but virtue.--4. Virtue no upstart: antiquity - no nobility without it, else age and blood would bar virtue in - the present age.--5. God teaches the true sense of nobility, - who made of one blood all nations; there is the original of - all blood.--6. These men of blood, out of their feathers, look - like other men.--7. This is not said to reject, but humble - the gentleman: the advantages of that condition above others. - An exhortation to recover their lost economy in families, - out of interest and credit.--8. But the author has a higher - motive; the gospel, and the excellencies of it, which they - profess.--9. The pride of persons respecting shape and beauty: - the washes, patches, paintings, dresses, &c. This excess would - keep the poor: the mischiefs that attend it.--10. But pride - in the old and homely yet more hateful: that it is usual. The - madness of it. Counsel to the beautiful to get their souls like - their bodies; and to the homely to supply want of that in the - adornment of their lasting part, their souls, with holiness. - Nothing homely with God but sin. The blessedness of those that - wear Christ's yoke and cross, and are crucified to the world. - - -I. But pride stops not here; she excites people to an excessive -value and care of their persons: they must have great and punctual -attendance, stately furniture, rich and exact apparel. All which -help to make up that pride of life that John tells us is not of -the Father, but of the world. (1 John, ii. 16.) A sin God charged -upon the haughty daughters of Zion, (Isaiah, iii.) and on the proud -prince and people of Tyrus. (Ezek. xxvii. xxviii.) Read these -chapters, and measure this age by their sins, and what is coming on -these nations by their judgments. But at the present I shall only -touch upon the first, viz. the excessive value people have of their -persons; leaving the rest to be considered under the last head of -this discourse, which is luxury, where they may be not improperly -placed. - -II. That people are generally proud of their persons is too visible -and troublesome; especially if they have any pretence either to -blood or beauty; the one has raised many quarrels among men, and the -other among women, and men too often for their sakes and at their -excitements. But to the first: What a pother has this noble blood -made in the world:--antiquity of name or family, whose father, or -mother, great grandfather, or great grandmother was best descended -or allied:--what stock or what clan they came of:--what coat of -arms they gave:--which had, of right, the precedence! But methinks -nothing of man's folly has less show of reason to palliate it. - -III. For, first, what matter is it of whom any one is descended, -that is not of ill fame: since it is his own virtue that must raise, -or vice depress him? An ancestor's character is no excuse to a man's -ill actions, but an aggravation of his degeneracy: and since virtue -comes not by generation, I neither am the better nor the worse for -my forefather; to be sure, not in God's account, nor should it be in -man's. Nobody would endure injuries the easier, or reject favours -the more, for coming by the hand of a man well or ill descended. I -confess it were greater honour to have had no blots, and with an -hereditary estate, to have had a lineal descent or worth; but that -was never found: no; not in the most blessed of families upon earth, -I mean Abraham's. To be descended of wealth and titles, fills no -man's head with brains or heart with truth: those qualities come -from a higher cause. It is vanity then and most condemnable pride -for a man of bulk and character to despise another of less size -in the world and of meaner alliance for want of them: because the -latter may have the merit, where the former has only the effects -of it in an ancestor: and though the one be great by means of a -forefather, the other is so too, but it is by his own: then, pray, -which is the braver man of the two? - -IV. O, says the person proud of blood, It was never a good world -since we have had so many upstart gentlemen! But what should others -have said of that man's ancestor, when he started first up into -the knowledge of the world? For he, and all men and families, aye, -and all states and kingdoms too, have had their upstarts, that is, -their beginnings. This is being like the true church, because old, -not because good: for families to be noble by being old, and not by -being virtuous. No such matter: it must be age in virtue, or else -virtue before age; for otherwise a man should be noble by the means -of his predecessor, and yet the predecessor less noble than he, -because he was the acquirer: which is a paradox that will puzzle -all their heraldry to explain. Strange! that they should be more -noble than their ancestor that got their nobility for them! But if -this be absurd, as it is, then the upstart is the noble man: the -man that got it by his virtue; and those are only entitled to his -honour that are imitators of his virtue: the rest may bear his name -from his blood, but that is all. If virtue then give nobility, which -heathens themselves agree, then families are no longer truly noble -than they are virtuous. And if virtue go not by blood, but by the -qualifications of the descendants, it follows blood is excluded: -else blood would bar virtue; and no man that wanted the one, should -be allowed the benefit of the other: which were to stint and bound -nobility for want of antiquity, and make virtue useless. - -No, let blood and name go together; but pray let nobility and virtue -keep company, for they are nearest of kin. It is thus profited by -God himself, that best knows how to apportion things with an equal -and just hand. He neither likes nor dislikes by descent; nor does He -regard what people were, but are. He remembers not the righteousness -of any man that leaves his righteousness; (Ezek. xviii.;) much less -any unrighteous man for the righteousness of his ancestor. - -V. But if these men of blood please to think themselves concerned -to believe and reverence God in his holy Scriptures, they may learn -that "in the beginning He made of one blood all nations of men -to dwell upon all the earth;" (Acts, xvii. 26;) and that we all -descended from one father and mother. A more certain original than -the best of us can assign. From thence go down to Noah, who was the -second planter of the human race, and we are upon some certainty for -our forefathers. What violence has reaped or virtue merited since, -and how far we that are alive are concerned in either, will be hard -for us to determine but a very few ages off us. - -VI. But, methinks it should suffice to say, our own eyes see that -men of blood, out of their gear and trappings, without their -feathers and finery, have no more marks of honour by nature stamped -upon them, than their inferior neighbours. Nay, themselves being -judges, they will frankly tell us, they feel all those passions in -their blood, that make them like other men, if not further from the -virtue that truly dignifies. The lamentable ignorance and debauchery -that now rages among too many of our greater sort of folks, is too -clear and casting an evidence in the point: and pray tell me of what -blood are they come? - -VII. Howbeit, when I have said all this, I intend not, by debasing -one false quality, to make insolent another that is not true. I -would not be thought to set the churl on the present gentleman's -shoulder; by no means: his rudeness will not mend the matter. But -what I have written is to give aim to all where true nobility -dwells, that every one may arrive at it by the ways of virtue -and goodness. But for all this, I must allow a great advantage -to the gentleman, and therefore prefer his station: just as the -apostle Paul, who after he had humbled the Jews, that insulted the -Christians with their laws and rites, gave them the advantage over -all other nations in statutes and judgments. I must grant that the -condition of our great men is much to be preferred to the ranks of -our inferior people. For, first, they have more power to do good; -and if their hearts be equal to their ability, they are blessings -to the people of any country. Secondly, the eyes of the people -are usually directed to them; and if they will be kind, just, and -hopeful, they shall have their affections and services. Thirdly, -they are not under equal straits with the inferior sort; and -consequently they have more help, leisure, and occasion to polish -their passions and tempers with books and conversation. Fourthly, -they have more time to observe the actions of other nations: to -travel and view the laws, customs, and interests of other countries, -and bring home whatsoever is worthy or imitable. And so an easier -way is open for great men to get honour; and such as love true -reputation will embrace the best means to it. But because it too -often happens that great men do but little mind to give God the -glory of their prosperity, and to live answerable to his mercies; -but on the contrary, live without God in the world, fulfilling the -lusts thereof, his hand is often seen, either in impoverishing or -extinguishing them, and raising up men of more virtue and humility -to their estates and dignity. However, I must allow that among -people of this rank there have been some of them of more than -ordinary virtue, whose examples have given light to their families. -And it has been something natural for some of their descendants -to endeavour to keep up the credit of their houses in proportion -to the merit of their founder. And to say true, if there be any -advantage in such descent, it is not from blood but education: -for blood has no intelligence in it, and is often spurious and -uncertain; but education has a mighty influence and strong bias upon -the affections and actions of men. In this the ancient nobles and -gentry of this kingdom did excel: and it were much to be wished that -our great people would set about to recover the ancient economy of -their houses, the strict and virtuous discipline of their ancestors, -when men were honoured for their achievements, and when nothing more -exposed a man to shame, than being born to a nobility that he had -not a virtue to support. - -VIII. O, but I have a higher motive! The glorious gospel of Jesus -Christ, which having taught this northern isle, and all ranks -professing to believe in it, let me prevail upon you to seek the -honour that it has brought from heaven, to all the true disciples of -it, who are indeed the followers of God's Lamb, that takes away the -sin of the world. (John, i. 29.) Receive with meekness his gracious -word into your hearts, that subdues the world's lusts, and leads -in the holy way to blessedness. Here are charms no carnal eye hath -seen, nor ear heard, nor heart perceived, but they are revealed to -such humble converts by his spirit. Remember you are but creatures, -and that you must die, and after all be judged. - -IX. But personal pride ends not in nobility of blood; it leads -folks to a fond value of their persons, be they noble or ignoble; -especially if they have any pretence to shape or beauty. It is -admirable to see, how much it is possible for some to be taken with -themselves, as if nothing else deserved their regard, or the good -opinion of others. It would abate their folly, if they could find in -their hearts to spare but half the time to think of God and their -latter end, which they most prodigally spend in washing, perfuming, -painting, patching, attiring, and dressing. In these things they are -precise, and very artificial; and for cost they spare not. But that -which aggravates the evil is, the pride of one might comfortably -supply the need of ten. Gross impiety that it is, that a nation's -pride should not be spared to a nation's poor! But what is this -for at last? Only to be admired, to have reverence, draw love, and -command the eyes and affections of beholders. And so fantastic are -they in it, as hardly to be pleased too. Nothing is good, or fine, -or fashionable enough for them: the sun itself, the blessing of -heaven, and comfort of the earth, must not shine upon them, lest it -tan them; nor the wind blow, for fear it should disorder them. O -impious nicety! Yet while they value themselves above all else, they -make themselves the vassals of their own pride; worshipping their -shape, feature, or complexion, whichsoever is their excellency. -The end of all which, is but too often to excite unlawful love, -which I call lust, and draw one another into as miserable as evil -circumstances: in single persons it is of ill consequence; for if it -does not awaken unchaste desires, it lays no foundation for solid -and lasting union: the want of which helps to make so many unhappy -marriages in the world: but in married people the sin is aggravated; -for they have none of right to please, but one another; and to -affect the gaiety and vanity of youth, is an ill sign of loving and -living well at home: it looks rather like dressing for a market. -It has sad effects in families: discontents, partings, duels, -poisonings, and other infamous murders. No age can better tell us -the sad effects of this sort of pride than this we live in; as, -how excessively wanton, so how fatal it has been to the sobriety, -virtue, peace, and health of families in this kingdom. - -X. But I must needs say, that of all creatures, this sort of -pride does least become the old and homely, if I may call the -ill-favoured and deformed so; for the old are proud only of what -they had, which shows, to their reproach, their pride has outlived -their beauty, and, when they should be repenting, they are making -work for repentance. But the homely are yet worse, they are proud -of what they never had, nor ever can have: nay, their persons seem -as if they were given for a perpetual humiliation to their minds; -and to be proud of them is loving pride for pride's sake, and to be -proud, without a temptation to be proud. And yet in my whole life I -have observed nothing more doting on itself: a strange infatuation -and enchantment of pride! What! Not to see right with their eyes, -because of the partiality of their minds? This self-love is blind -indeed. But to add expense to the vanity, and to be costly upon that -which cannot be mended, one would think they should be downright -mad; especially if they consider, that they look the homelier for -the things that are thought handsome, and do but thereby draw their -deformity more into notice, by that which does so little become them. - -But in such persons' follies we have a specimen of man; what a -creature he is in his lapse from his primitive image. All this, -as Jesus said of sin of old, comes from within; (Mat. xv. 11-20;) -that is the disregard that men and women have to the word of their -Creator in their hearts; (Deut. xxx. 14; Rom. x. 8;) which shows -pride and teaches humility, and self-abasement, and directs the mind -to the true object of honour and worship; and that with an awe and -reverence suitable to his sovereignty and majesty. Poor mortals! But -living dirt! Made of what they tread on: who, with all their pride, -cannot secure themselves from the spoil of sickness, much less from -the stroke of death! O! did people consider the inconstancy of all -visible things, the cross and adverse occurrences of man's life, the -certainty of his departure, and eternal judgment, it is to be hoped -they would bring their deeds to Christ's light in their hearts, -(John, iii. 20, 21,) and they would see if they were wrought in God, -or not, as the beloved disciple tells us from his dear Master's -mouth. Art thou shapely, comely, beautiful--the exact draught of -a human creature? Admire that Power that made thee so. Live an -harmonious life to the curious make and frame of thy creation; and -let the beauty of thy body teach thee to beautify thy mind with -holiness, the ornament of the beloved of God. Art thou homely or -deformed; magnify that goodness that did not make thee a beast; and -with the grace that is given unto thee, for it has appeared unto -all, learn to adorn thy soul with enduring beauty. Remember the -King of heaven's daughter, the church, of which true Christians are -members, is all glorious within. And if thy soul excel, thy body -will only set off the lustre of thy mind. Nothing is homely in God's -sight but sin; and that man and woman that commune with their own -hearts, and sin not; who, in the light of holy Jesus, watch over the -movings and inclinations of their own souls, and that suppress every -evil in its conception, they love the yoke and cross of Christ, and -are daily by it crucified to the world, but live to God in that life -which outlives the fading satisfactions of it. - - - - -CHAPTER XII. - - 1. The character of a proud man: a glutton upon himself: is - proud of his pedigree.--2. He is insolent and quarrelsome, - but cowardly, yet cruel.--3. An ill child, subject, and - servant.--4. Inhospitable.--5. No friend to any.--6. Dangerous - and mischievous in power.--7. Of all things, pride bad in - ministers.--8. They claim prerogative above others.--9. And call - themselves the clergy: their lordliness and avarice.--10. Death - swallows all.--11. The way to escape these evils. - - -I. To conclude this great head of pride, let us briefly see, upon -the whole matter, what is the character of a proud man in himself, -and in divers relations and capacities. A proud man then is a kind -of glutton upon himself; for he is never satisfied with loving and -admiring himself; whilst nothing else, with him, is worthy either -of love or care: if good enough to be the servant of his will, it -is as much as he can find in his heart to allow: as if he had been -only made for himself, or rather that he had made himself. For as -he despises man, because he cannot abide an equal, so he does not -love God, because he would not have a superior: he cannot bear to -owe his being to another, lest he should thereby acknowledge one -above himself. He is one that is mighty big with the honour of his -ancestors, but not of the virtue that brought them to it; much less -will he trouble himself to imitate them. He can tell you of his -pedigree, his antiquity, what estate, what matches; but forgets that -they are gone, and that he must die too. - -II. But how troublesome a companion is a proud man! Ever positive -and controlling; and if you yield not, insolent and quarrelsome: yet -at the upshot of the matter, cowardly: but if strongest, cruel. He -feels no more of other men's miseries than if he were not a man, or -it were a sin to be sensible. For not feeling himself interested, he -looks no further; he will not disquiet his thoughts with other men's -infelicities; it shall content him to believe they are just: and he -had rather churlishly upbraid them as the cause, than be ready to -commiserate or relieve them. So that compassion and charity are with -him as useless as humility and meekness are hateful. - -III. A proud man makes an ill child, servant, and subject; he -contemns his parents, master, and prince; he will not be subject. He -thinks himself too wise, or too old, to be directed; as if it were a -slavish thing to obey; and that none were free that may not do what -they please; which turns duty out of doors and degrades authority. -On the other hand, if he be a husband, or father, or master, there -is scarcely any enduring: he is so insufferably curious and testy -that it is an affliction to live with him; for hardly can any hand -carry it even enough to please him. Some peccadillo about his -clothes, his diet, his lodging, or attendance quite disorders him: -but especially if he fancies any want of the state and respect he -looks for. Thus pride destroys the nature of relations: on the -one side, learns to contemn duty; and on the other side, it turns -love into fear, and makes the wife a servant, and the children and -servants slaves. - -IV. But the proud man makes an ill neighbour too; for he is an enemy -to hospitality: he despises to receive kindness, because he would -not show any, nor be thought to need it. Besides, it looks too equal -and familiar for his haughty humour. Emulation and detraction are -his element; for he is jealous of attributing any praise to others, -where just; lest that should cloud and lessen him, to whom it never -could be due: he is the man that fears, what he should wish, to wit, -that others should do well. But that is not all; he maliciously -miscalls their acts of virtue, which his corruptions will not let -him imitate, that they may get no credit by them. If he wants any -occasion of doing mischief, he can make one: either they use him -ill, or have some design upon him; the other day they paid him not -the cap and knee; the distance and respect he thinks his quality, -parts, or merits do require. A small thing serves a proud man to -pick a quarrel; of all creatures the most jealous, sullen, spiteful -and revengeful: he can no more forgive an injury, than forbear to do -one. - -V. Nor is this all: a proud man can never be a friend to anybody. -For besides that his ambition may always be bribed by honour and -preferment to betray that relation, he is unconversable; he must not -be catechised and counselled, much less reproved or contradicted: -no, he is too covetous of himself to spare another man a share, -and much too high, stiff, and touchy: he will not away with those -freedoms that a real friendship requires. To say true, he contemns -the character; it is much too familiar and humble for him: his -mighty soul would know nothing besides himself and vassals to stock -the world. He values other men, as we do cattle, for their service -only; and, if he could, would use them so; but as it happens, the -number and force are unequal. - -VI. But a proud man in power is very mischievous; for his pride is -the more dangerous by his greatness, since from ambition in private -men, it becomes tyranny in him: it would reign alone; nay live so, -rather than have competitors: _Aut Cæsar, aut nullus_. Reason must -not check it, nor rules of law limit it; and either it can do no -wrong, or it is sedition to complain of the wrong that it does. The -men of this temper would have nothing thought amiss they do; at -least, they count it dangerous to allow it to be so, though so it -be; for that would imply they had erred, which it is always matter -of state to deny: no, they will rather choose to perish obstinately, -than by acknowledging, yield away the reputation of better judging -to inferiors, though it were their prudence to do so. And indeed, it -is all the satisfaction that proud great men make to the world for -the miseries they often bring upon it, that, first or last, upon a -division, they leave their real interest to follow some one excess -of humour, and are almost ever destroyed by it. This is the end -pride gives proud men, and the ruin it brings upon them, after it -has punished others by them. - -VII. But above all things, pride is intolerable in men pretending -to religion; and of them in ministers; for they are names of the -greatest contradiction. I speak without respect or anger, to persons -or parties; for I only touch upon the bad of all. What shall pride -do with religion, that rebukes it? Or ambition with ministers, whose -very office is humility? And yet there are but too many of them, -that, besides an equal guilt with others in the fleshly pride of the -world, are even proud of that name and office, which ought always -to remind them of self-denial. Yea, they use it as the beggars do -the name of God and Christ, only to get by it: placing to their own -account the advantages of that reverend profession, and thereby -making their function but a political handle to raise themselves -to the great preferments of the world. But O then! how can such be -his ministers, that said, "My kingdom is not of this world"? (John, -xviii. 36.) Who, of mankind, more self-conceited than these men? If -contradicted, as arrogant and angry, as if it were their calling to -be so. Counsel one of them, he scorns you: reprove him, and he is -almost ready to excommunicate you: 'I am a minister and an elder:' -flying thither to secure himself from the reach of just censure, -which indeed exposes him but the more to it: and therefore his fault -cannot be the less, by how much it is worse in a minister to do ill, -and spurn at reproof, than an ordinary man. - -VIII. O, but he pleads an exemption by his office: what! Shall he -breed up chickens to pick out his own eyes! Be rebuked or instructed -by a layman or parishioner! A man of less age, learning, or ability! -No such matter: he would have us believe that his ministerial -prerogative has placed him out of the reach of popular impeachment. -He is not subject to vulgar judgments. Even questions about -religion are schism: believe as he says: it is not for you to pry -so curiously into the mysteries of religion: never good day since -laymen meddle so much with the minister's office. Not considering, -poor man, that the contrary is most true: not many good days since -ministers meddled so much in laymen's business. Though perhaps there -is little reason for this distinction, besides spiritual gifts, and -the improvement of them by a diligent use of them for the good of -others. - -Such good sayings as these, Be ready to teach: answer with meekness: -let every man speak as of the gift of God that is in him: if -anything be revealed to him that sits by, let the first hold his -peace: be not lords over God's heritage, but meek and lowly; washing -the feet of the people, (1 Cor. xiv. 30,) as Jesus did those of his -poor disciples;--are unreasonable and antiquated instructions with -some clergy, and it is little less than heresy to remind them of -these things: a mark of great disaffection to the church in their -opinion. For by this time their pride has made them the church, and -the people but the porch at best; a cipher that signifies nothing, -unless they clap their figure before it: forgetting, that if they -were as good as they should be, they could be but ministers, -stewards, and under-shepherds; that is, servants to the church, -family, flock, and heritage of God: and not that they are that -church, family, flock, and heritage, which they are only servants -unto. Remember the words of Christ, "Let him that would be greatest -be your servant." (Mat. xx. 26.) - -IX. There is but one place to be found in the Holy Scripture, where -the word _Clerus_, can properly be applied to the church, and they -have got it to themselves; from whence they call themselves the -clergy, that is, the inheritance or heritage of God. Whereas Peter -exhorts the ministers of the gospel, "Not to be lords over God's -heritage, nor to feed them for filthy lucre." (1 Peter, v. 2, -3.) Peter belike, foresaw pride and avarice to be the ministers' -temptations; and indeed they have often proved their fall: and to -say true, they could hardly fall by worse. Nor is there any excuse -to be made for them in these two respects, which is not worse than -their sin. For if they have not been lords over God's heritage, it -is because they have made themselves that heritage, and disinherited -the people: so that now they may be the people's lords, with a -_salvo_ to good old Peter's exhortation. - -And for the other sin of avarice, they can only avoid it, and speak -truth thus; that never feeding the flock, they cannot be said to -feed it for lucre: that is, they get the people's money for nothing. -An example of which is given us, by the complaint of God himself, -from the practice of the proud, covetous, false prophets of old, -that the people gave their money for that which was not bread, and -their labour for that which did not profit them: (Isaiah, lv. 2:) -And why? Because then the priest had no vision; and too many now -despise it. - -X. But alas! when all is done, what folly, as well as irreligion, is -there in pride! It cannot add one cubit to any man's stature: what -crosses can it hinder? What disappointments help, or harm frustrate? -It delivers not from the common stroke; sickness disfigures, pain -misshapes, and death ends the proud man's fabric. Six feet of cold -earth bounds his big thoughts; and his person, that was too good -for any place, must at last lodge within the streight limits of so -little and so dark a cave: and he who thought nothing well enough -for him, is quickly the entertainment of the lowest of all animals, -even worms themselves. Thus pride and pomp come to the common end; -but with this difference, less pity from the living, and more pain -to the dying. The proud man's antiquity cannot secure him from -death, nor his heraldry from judgment. Titles of honour vanish at -this extremity; and no power or wealth, no distance or respect, can -rescue or insure them. As the tree falls, it lies; and as death -leaves men, judgment finds them. - -XI. O! what can prevent this ill conclusion? And what can remedy -this woeful declension from ancient meekness, humility, and piety, -and that godly life and power which were so conspicuous in the -authority of the preachings and examples of the living, of the first -and purest ages of Christianity? Truly, nothing but an inward and -sincere examination, by the testimony of the holy light and spirit -of JESUS, of the condition of their souls and minds towards Christ, -and a better inquiry into the matter and examples of holy record. -It was his complaint of old, "that light is come into the world, -and men loved darkness rather than light, because their deeds were -evil." (John, iii. 19.) If thou wouldst be a child of God, and a -believer in Christ, thou must be a child of Light. O man, thou must -bring thy deeds to it and examine them by that holy lamp in thy -soul, which is the candle of the Lord, that shows thee thy pride and -arrogancy, and reproves thy delight in the vain fashions of this -world. Religion is a denial of self; yea, of self-religion too. -It is a firm tie or bond upon the soul to holiness, whose end is -happiness; for by it men come to see the Lord. The pure in heart, -says JESUS, see God: (Matt. v. 8:) he that once comes to bear -Christ's yoke, is not carried away by the devil's allurements; he -finds excelling joys in his watchfulness and obedience. If men loved -the cross of Christ, his precepts and doctrine, they would cross -their own wills, which lead them to break Christ's holy will, and -lose their own souls, in doing the devil's. Had Adam minded that -holy light in Paradise more than the serpent's bait; and stayed his -mind upon his Creator, the rewarder of fidelity, he had seen the -snare of the enemy, and resisted him. O do not delight in that which -is forbidden! Look not upon it, if thou wouldst not be captivated by -it. Bring not the guilt of sins of knowledge upon thy own soul. Did -Christ submit his will to his Father's, and for the joy that was set -before him, endure the cross and despise the shame (Heb. xii. 2) of -a new and untrodden way to glory? Thou also must submit thy will to -Christ's holy law and light in thy heart, and for the reward He sets -before thee, to wit, eternal life, endure his cross, and despise the -shame of it. All desire to rejoice with Him, but few will suffer -with Him, or for Him. Many are the companions of his table; not many -of his abstinence. The loaves they follow, but the cup of his agony -they leave: it is too bitter, they like not to drink thereof. And -divers will magnify his miracles, that are offended at the ignominy -of his cross. But O man, as He, for thy salvation, so thou, for the -love of Him, must humble thyself, (Phil. ii. 7,) and be contented to -be of no reputation, that thou mayest follow Him, not in a carnal, -formal way, of vain man's tradition and prescription, but as the -Holy Ghost, by the apostle, doth express it, in a new and living -way, (Heb. x. 19, 20,) which Jesus had consecrated, that brings all -that walk in it to the eternal rest of God: whereunto He himself is -entered, who is the holy and only blessed Redeemer. - - - - -CHAPTER XIII. - - 1. Avarice, the second capital lust, its definition and - distinction.--2. It consists in a desire of unlawful things.--3. - As in David's case about Uriah's wife.--4. Also Ahab's about - Naboth's vineyard.--5. Next, in unlawful desires of lawful - things.--6. Covetousness is a mark of false prophets.--7. - A reproach to religion.--8. An enemy to government.--9. - Treacherous.--10. Oppressive.--11. Judas an example.--12. - So Simon Magus.--13. Lastly, in unprofitable hoarding - of money.--14. The covetous man a common evil.--15. His - hypocrisy.--16. Gold his god.--17. He is sparing, to death.--18. - Is reproved by Christ and his followers.--19. Ananias' and - Sapphira's sin and judgment.--20. William Tindall's discourse - on that subject referred unto.--21. Peter Charron's testimony - against it.--22. Abraham Cowley's witty and sharp satire upon it. - - -I. I am come to the second part of this discourse, which is avarice, -or covetousness, an epidemic and a raging distemper in the world, -attended with all the mischiefs that can make men miserable in -themselves, and in society; so near akin to the foregoing evil, -pride, that they are seldom apart: Liberality being almost as -hateful to the proud, as to the covetous, I shall define it thus: -Covetousness is the love of money or riches; (Ephes. v. 3, 5;) -which, as the apostle hath it, "is the root of all evil." (1 Tim. -vi. 9, 10.) It branches itself into these three parts: first, -desiring of unlawful things; secondly, unlawfully desiring of lawful -things; and lastly, hoarding up, or unprofitably withholding the -benefit of them from the relief of private persons, or the public. -I shall first deliver the sense of Scripture, and what examples are -therein afforded against this impiety: and next, my own reasons, -with some authorities from authors of credit. By which it will -appear, that the working of the love of riches out of the hearts -of people, is as much the business of the cross of Christ, as the -rooting out of any one sin that man is fallen into. - -II. And first, of desiring, or coveting of unlawful things: it is -expressly forbidden by God himself, in the law He delivered to -Moses upon Mount Sinai, for a rule to his people the Jews to walk -by: "Thou shalt not covet," said God, "thy neighbour's house: thou -shalt not covet thy neighbour's wife, nor his man-servant, nor his -maid-servant, nor his ox, nor his ass, nor anything that is thy -neighbour's." (Exodus, xx.) This God confirmed by thundering and -lightnings, and other sensible solemnities, to strike the people -with more awe in receiving and keeping of it, and to make the breach -of these moral precepts more terrible to them. Micah complains in -his time, "They covet fields, and take them by violence;" (Mic. ii. -2;) but their end was misery. Therefore was it said of old, "Woe to -them that covet an evil covetousness:" this is to our point. We have -many remarkable instances of this in Scripture; two of which I will -briefly report. - -III. David, though otherwise a good man, by unwatchfulness is taken; -the beauty of Uriah's wife was too hard for him, being disarmed, -and off from his spiritual watch. There was no dissuasive would do; -Uriah must be put upon a desperate service, where it was great odds -if he survived it. This was to hasten the unlawful satisfaction -of his desires, by a way that looked not like direct murder. The -contrivance took; Uriah is killed, and his wife is quickly David's. -This interpreted David's covetousness. But went it off so? No, his -pleasure soon turned to anguish and bitterness of spirit: his soul -was overwhelmed with sorrow: the waves went over his head: (Psalm -li. lxxvii. xlii. 7:) he was consumed within him: he was stuck -in the mire and clay; he cried, he wept: yea, his eyes were as a -fountain of tears. (Ibid. lxix. 2, 14.) Guiltiness was upon him, -and he must be purged; his sins washed white as snow, that were as -red as crimson, or he is undone for ever. His repentance prevailed: -behold, what work this part of covetousness makes! What evil! What -sorrow! O that the people of this covetousness would let the sense -of David's sorrow sink deep into their souls, that they might come -to David's salvation! Restore me, saith that good man: it seems he -once knew a better state: yes, and this may teach the better sort to -fear, and stand in awe too, lest they sin and fall. For David was -taken at a disadvantage; he was off his watch, and gone from the -cross; the law was not his lamp and light, at that instant; he was a -wanderer from his safety, his strong tower, and so surprised: then -and there it was the enemy met him, and vanquished him. - -IV. The second instance is that of Naboth's vineyard: (1 Kings, -xxi.:) it was coveted by Ahab and Jezebel: that, which led them to -such an unlawful desire, found means to accomplish it. Naboth must -die, for he would not sell it. To do it they accuse the innocent man -of blasphemy, and find two knights of the post, sons of Belial, to -evidence against him. Thus, in the name of God, and in show of pure -zeal to his glory, Naboth must die; and accordingly was stoned to -death. The news of which coming to Jezebel, she bid Ahab arise and -take possession, for Naboth was dead. But God followed both of them -with his fierce vengeance. "In the place where the dogs licked the -blood of Naboth," said Elijah, in the name of the Lord, "shall dogs -lick thy blood, even thine; and I will bring evil upon thee, and -take away thy posterity;" and of Jezebel, his wife and partner in -his covetousness and murder, he adds, "The dogs shall eat her flesh -by the walls of Jezreel." Here is the infamy and punishment due to -this part of covetousness. Let this deter those that desire unlawful -things, the rights of others: for God that is just, will certainly -repay such with interest in the end. But perhaps these are few; -either that they do not, or dare not show it, because the law will -bite if they do. But the next part hath company enough, that will -yet exclaim against the iniquity of this part of covetousness; and -by their seeming abhorrence of it, would excuse themselves of all -guilt in the rest: let us consider that. - -V. The next, and most common part of covetousness is the unlawful -desire of lawful things; especially of riches. Money is lawful, but -the love of it is the root of all evil. So riches are lawful, but -they that pursue them, fall into divers temptations, snares, and -lusts; He calls them uncertain, to show their folly and danger, -that set their hearts upon them. Covetousness is hateful to God; -he hath denounced great judgments upon those that are guilty of -it. God charged it on Israel of old, as one of the reasons of his -judgments; "For the iniquity of his covetousness," saith God, "was -I wroth and smote him." (Isai. lvii. 17.) In another place, "Every -one is given to covetousness, and from the prophet to the priest, -every one dealeth falsely;" (Jer. vi. 13;) "therefore will I give -their wives unto others, and their fields to them that shall inherit -them." (Ibid. viii. 10.) In another place God complained thus: "But -thine eyes and thine heart are not but for thy covetousness." (Chap. -xxii. 17.) By Ezekiel, God renews and repeats his complaint against -their covetousness: "And they come to thee as the people cometh, and -sit before thee as my people: they hear thy words, but will not do -them; with their mouths they show much love, but their heart goeth -after their covetousness." (Ezek. xxxiii. 31.) Therefore God, in -the choice of magistrates, made it part of their qualification, to -hate covetousness; foreseeing the mischief that would follow to -that society or government where covetous men were in power; that -self would bias them, and they would seek their own ends at the -cost of the public. David desired, that his heart might not incline -to covetousness, but to the testimonies of his God. (Psalm cxix. -36.) And the wise man expressly tells us, that "he that hateth -covetousness shall prolong his days:" (Prov. xxviii. 16:) making a -curse to follow it. And it is by Luke charged upon the Pharisees as -a mark of their wickedness: and Christ, in that evangelist, bids -his followers "Take heed and beware of covetousness:" (Luke, xii. -15:) and he giveth a reason for it that carrieth a most excellent -instruction in it; for, saith he, "a man's life consisteth not in -the abundance of the things which he possesseth:" (Mark, vii. 21, -22:) but he goeth further; he joins covetousness with adultery, -murder, and blasphemy. No wonder then if the apostle Paul is -so liberal in his censure of this evil: he placeth it with all -unrighteousness, to the Romans; to the Ephesians he writeth the -like, adding, "Let not covetousness be so much as named among you:" -(Rom. i. 29; Eph. v. 3:) and bids the Colossians mortify their -members; (Col. iii. 5;) and names several sins, as fornication, -uncleanness, and such like, but ends with covetousness: which, saith -he, is idolatry. And we know there is not a greater offence against -God: nay, this very apostle calls "the love of money the root of -all evil;" "which," said he, "whilst some have coveted after, they -have erred from the faith, and pierced themselves through with many -sorrows. For they that will be rich, fall into temptation, and a -snare, and many foolish and hurtful lusts. O man of God," saith he -to his beloved friend Timothy, "flee these things, and follow after -righteousness, faith, patience, and meekness," (1 Tim. vi. 9-11.) - -VI. Peter was of the same mind; for he maketh covetousness to be -one of the great marks of the false prophets and teachers that -should arise among Christians, and by that they might know them, -"who," saith he, "through covetousness shall with feigned words -make merchandise of you." (2 Peter, ii. 3.) To conclude, therefore, -the author to the Hebrews, at the end of his epistle, leaves this, -with other things, not without great zeal and weight upon them: -"Let," says he, "your conversation be without covetousness;" (Heb. -xiii. 5;) he rests not in this generality, but goes on, "and be -content with such things as ye have; for God hath said, I will -never leave thee nor forsake thee." What then? Must we conclude -that those who are not content, but seek to be rich, have forsaken -God? The conclusion seems hard; but yet it is natural; for such, -it is plain, are not content with what they have; they would have -more: they covet to be rich, if they may: they live not with that -dependence and regard to Providence to which they are exhorted, nor -is godliness, with content, great gain to them. - -VII. And truly it is a reproach to a man, especially to a religious -man, that he knows not when he hath enough; when to leave off; when -to be satisfied: that notwithstanding God sends him one plentiful -season of grain after another, he is so far from making that the -cause of withdrawing from the traffic of the world, that he makes -it a reason for launching further into it; as if the more he hath, -the more he may. He therefore reneweth his appetite, bestirs himself -more than ever, that he may have a share in the scramble, while -anything is to be got: this is as if cumber, not retirement; and -gain, not content, were the duty and comfort of a Christian. O that -this thing were better considered! for by not being so observable -nor obnoxious to the law, as other vices are, there is more danger -for want of that check. It is plain that most people strive not for -substance, but for wealth. Some there be that love it strongly, and -spend it liberally when they have got it. Though this be sinful, yet -more commendable than to love money for money's sake; that is one -of the basest passions the mind of man can be captivated with; a -perfect lust; and a greater, and more soul-defiling one there is not -in the whole catalogue of concupiscence. Which considered, should -quicken people into a serious examination, how far this temptation -of love of money hath entered them; and the rather because the -steps it maketh into the mind, are almost insensible, which renders -the danger greater. Thousands think themselves unconcerned in the -caution, that yet are perfectly guilty of the evil. Now can it be -otherwise, when those that have, from a low condition, acquired -thousands, labour yet to advance, yea, double and treble those -thousands; and that with the same care and contrivance by which they -got them? Is this to live comfortably, or to be rich? Do we not -see how early they rise; how late they go to bed? How full of the -change, the shop, the warehouse, the custom-house; of bills, bonds, -charter-parties, &c. they are? Running up and down, as if it were -to save the life of a condemned innocent. An insatiable lust, and -therein ungrateful to God, as well as hurtful to men, who giveth -it to them to use, and not to love: that is, the abuse. And if -this care, contrivance, and industry, and that continually, be not -from the love of money in those that have ten times more than they -began with, and much more than they spend or need, I know not what -testimony man can give of his love for anything. - -VIII. To conclude: It is an enemy to government in magistrates; for -it tends to corruption. Wherefore those that God ordained were such -as feared Him and hated covetousness. Next, it hurts society: for -old traders keep the young ones poor: and the great reason why some -have too little, and so are forced to drudge like slaves to feed -their families, and keep their chin above the water, is, because the -rich hold fast and press to be richer, and covet more, which dries -up the little streams of profit from smaller folks. There should be -a standard, both as to the value and time of traffic; and then the -trade of the master to be shared among his servants that deserve it. -This were both to help the young to get their livelihood, and to -give the old time to think of leaving this world well, in which they -have been so busy, that they might obtain a share in the other, of -which they have been so careless. - -IX. There is yet another mischief to government; for covetousness -leads men to abuse and defraud it, by concealing or falsifying the -goods they deal in: as bringing in forbidden goods by stealth: or -lawful goods, so as to avoid the payment of dues, or owning the -goods of enemies for gain; or that they are not well made, or full -of measure; with abundance of that sort of deceit. - -X. But covetousness has caused destructive feuds in families; for -estates falling into the hands of those whose avarice has put them -upon drawing greater profit to themselves than was consistent -with justice, has given birth to much trouble, and caused great -oppression; it too often falling out, that such executors have kept -the right owners out of possession with the money they should pay -them. - -XI. But this is not all; for covetousness betrays friendship; a -bribe cannot be better placed to do an ill thing, or undo a man. -Nay, it is too often a murderer both of soul and body; of the soul, -because it kills that life it should have in God: where money -masters the mind, it extinguishes all love to better things: of the -body, for it will kill for money, by assassinations, poisons, false -witness, &c. I shall end this head on covetousness, with the sin -and doom of two covetous men, Judas, and Simon the sorcerer. - -Judas's religion fell in thorny ground: love of money choked him. -Pride and anger in the Jews endeavoured to murder Christ; but till -covetousness set her hand to effect it, they were all at a loss. -They found Judas had the bag, and probably loved money; they would -try him, and did. The price was set, and Judas betrays his Master, -his Lord, into the hands of his most cruel adversaries. But to do -him right he returned the money, and to be revenged on himself, was -his own hangman. A wicked act, a wicked end. Come on, you covetous: -what say you now to brother Judas? was he not an ill man? did he -not very wickedly? Yes, yes: would you have done so? No, no: by -no means. Very well; but so said those wicked Jews of stoning the -prophets, and that yet crucified the beloved Son of God; He that -came to save them, and would have done it, if they had received -Him, and not rejected the day of their visitation. Rub your eyes -well, for the dust is got into them; and carefully read in your -own consciences, and see if, out of love to money, you have not -betrayed the Just One in yourselves, and so are brethren with -Judas in iniquity. I speak for God against an idol; bear with me. -Have you not resisted, yea, quenched the good Spirit of Christ in -your pursuit after your beloved wealth? Examine yourselves, try -yourselves; know ye not your own selves: if Christ dwell not, if He -rule not, and be not above all beloved in you, ye are reprobates: in -an undone condition! (2 Cor. xiii. 5.) - -XII. The other covetous man is Simon the sorcerer, a believer too: -but his faith could not go deep enough for covetousness. (Acts, -viii. 9-24.) He would have driven a bargain with Peter: so much -money for so much Holy Ghost; that he might sell it again, and make -a good trade of it; corruptly measuring Peter by himself, as if -he had only a better knack of cozening the people than himself, -who had set up in Samaria for the great power of God, before the -power of God in Philip and Peter undeceived the people. But what -was Peter's answer and judgment? "Thy money," says he, "perish -with thee; thou hast neither part nor lot in this matter: thou art -in the gall of bitterness, and in the bond of iniquity." A dismal -sentence. Besides, covetousness tends to luxury, and rises often out -of it: for from having much, they spend much, and so become poor by -luxury: such are covetous to get, to spend more, which temperance -would prevent. For if men would not, or could not, by good laws well -executed, and a better education, be so lavish in their tables, -houses, furniture, apparel, and gaming, there would be no such -temptation to covet earnestly after what they could not spend: for -there is but here and there a miser that loves money for money's -sake. - -XIII. Which leads to the last and basest part of covetousness, -which is yet the most sordid, to wit, hoarding up, or keeping money -unprofitably, both to others and themselves too. This is Solomon's -miser, that makes himself rich, and hath nothing: (Prov. xiii. -7:) a great sin in the sight of God. He complained of such as had -stored up the labours of the poor in their houses; he calls it -their spoils, and it is a grinding of the poor, because they see -it not again. But he blesseth those that consider the poor, and -commandeth every one, to open freely to his brother that is in need; -(Psalm xli. 1; Deut. xv. 7, 8;) not only he that is spiritually, -but naturally so; and not to withhold his gift from the poor. The -apostle chargeth Timothy, in the sight of God, and before Jesus -Christ, that "he fail not to charge them that are rich in this -world, that they trust not in their uncertain riches, but in the -living God, who giveth liberally; and that they do good with -them, that they may be rich in good works." (1 Tim. vi. 17, 18.) -Riches are apt to corrupt; and that which keeps them sweet and best -is charity: he that uses them not gets them not for the end for -which they are given, but loves them for themselves, and not their -service. The miser is poor in his wealth: he wants for fear of -spending; and increases his fear with his hope, which is his gain; -and so tortures himself with his pleasure; the most like to the -man that hid his talent in a napkin, of all others, for this man's -talents are hid in his bags out of sight, in vaults, under boards, -behind wainscots: else upon bonds and mortgages, growing but as -underground; for it is good to none. - -XIV. The covetous man hates all useful arts and sciences as vain, -lest they should cost him something the learning: wherefore -ingenuity has no more place in his mind than in his pocket. He lets -houses fall, to prevent the charge of repairs: and for his spare -diet, plain clothes, and mean furniture, he would place them to the -account of moderation. O monster of a man! that can take up the -cross for covetousness, and not for Christ. - -XV. But he pretends negatively to some religion too; for he always -rails at prodigality, the better to cover his avarice. If you would -bestow a box of spikenard on a good man's head; to save money, and -to seem righteous, he tells you of the poor: but if the poor come, -he excuses his want of charity with the unworthiness of the object, -or the causes of his poverty, or that he can bestow his money upon -those that deserve it better; who rarely opens his purse till -quarter-day for fear of losing it. - -XVI. But he is more miserable than the poorest; for he enjoys not -what he yet fears to lose; they fear not what they do not enjoy. -Thus is he poor by overvaluing his wealth: but he is wretched that -hungers with money in a cook's shop: yet having made a god of his -gold, who knows, but he thinks it unnatural to eat what he worships? - -XVII. But, which aggravates this sin, I have myself once known some, -that to get money have wearied themselves into the grave; and to -be true to their principle, when sick would not spare a fee to a -doctor, to help the poor slave to live; and so died to save charges: -a constancy that canonizes them martyrs for money. - -XVIII. But now let us see what instances the Scripture will give us -in reproof of the sordid hoarders and hiders of money. A good-like -young man came to Christ, and inquired the way to eternal life: -Christ told him, he knew the commandments: he replied, he had kept -them from his youth: it seems he was no loose person, and indeed -such are usually not so, to save charges. And "yet lackest thou one -thing," saith Christ; "sell all, distribute it to the poor, and thou -shalt have treasure in heaven, and come and follow Me." It seems -Christ pinched him in the sore place; He hit the mark, and struck -him to the heart: who knew his heart; by this He tried how well he -had kept the commandment, "To love God above all." It was said, the -young man was very sorrowful, and went his way; and the reason which -is given is, that he was very rich. The tides met, money and eternal -life: contrary desires: but which prevailed? Alas! his riches. But -what said Christ to this? How hardly shall they that have riches -enter into the kingdom of God! He adds, "It is easier for a camel to -go through a needle's eye, than for a rich man to enter the kingdom -of heaven:" that is, such a rich man, to wit, a covetous rich man, -to whom it is hard to do good with what he has: it is more than a -miracle: O who then would be rich and covetous! It was upon these -rich men that Christ pronounced his woe, saying, "Woe unto you that -are rich, for ye have received your consolation here." What! none -in the heavens? No, unless you become willing to be poor men, can -resign all, live loose to the world, have it at arm's end, yea, -under foot; a servant, and not a master. - -XIX. The other instance is a very dismal one too: it is that of -Ananias and Sapphira. In the beginning of the apostolical times, it -was customary for those who received the word of life, to bring what -substance they had and lay it at the apostles' feet: of these Joses, -surnamed Barnabas, was exemplary. Among the rest, Ananias and his -wife Sapphira, confessing to the truth, sold their possession, but -covetously reserved some of the purchase-money from the common purse -to themselves, and brought a part for the whole, and laid it at the -apostles' feet. But Peter, a plain and bold man, in the majesty of -the Spirit, said, "Ananias, why hath Satan filled thine heart to -lie to the Holy Ghost; and to keep back part of the price of the -land? Whilst it remained, was it not thine own? And after it was -sold, was it not in thine own power? Why hast thou conceived this -thing in thine heart? Thou hast not lied unto men, but unto God." -(Acts, v. 3, 4.) But what followed this covetousness and hypocrisy -of Ananias? Why, "Ananias hearing these words, fell down, and gave -up the ghost." The like befel his wife, being privy to the deceit -their avarice had led them to. And it is said, that "great fear came -upon all the church, and those that heard of these things:" and -also should on those that now read them. For if this judgment was -shown and recorded that we should beware of the like evils, what -will become of those who, under the profession of Christianity, a -religion that teaches men to live loose from the world, and to yield -up all to the will and service of Christ and his kingdom, not only -retain a part, but all; and cannot part with the least thing for -Christ's sake? I beseech God to incline the hearts of my readers to -weigh these things. This had not befallen Ananias and Sapphira, -if they had acted as in God's presence, and with that entire love, -truth, and sincerity that became them. O that people would use the -light that Christ has given them, to search and see how far they are -under the power of this iniquity! For would they but watch against -the love of the world, and be less in bondage to the things that -are seen, which are temporal, they would begin to set their hearts -on things above, that are of an eternal nature. Their life would be -hid with Christ in God, out of the reach of all the uncertainties of -time, and troubles, and changes of mortality. Nay, if people would -but consider how hardly riches are got, how uncertainly they are -kept, the envy they bring; that they can neither make a man wise, -nor cure diseases, nor add to life, much less give peace in death; -no, nor hardly yield any solid benefit above food or raiment, (which -may be had without them,) and that if there be any good use for -them, it is to relieve others in distress; being but stewards of the -plentiful providences of God, and consequently accountable for our -stewardship; if, I say, these considerations had any room in our -minds, we should not thus post to get, nor care to hide and keep -such a mean and impotent thing. O that the cross of Christ, which -is the Spirit and power of God in man, might have more place in the -soul, that it might crucify us more and more to the world, and the -world to us; that, like the days of paradise, the earth might again -be the footstool, and the treasure of the earth a servant, and not -a god to man!--Many have written against this vice; three I will -mention. - -XX. William Tindall, that worthy apostle of the English reformation, -has an entire discourse, to which I refer the reader, entitled, "The -Parable of the Wicked Mammon." The next is-- - -XXI. Peter Charron, a famous Frenchman, and in particular for the -book he wrote of wisdom, hath a chapter against covetousness; -part of which take as followeth: "To love and affect riches is -covetousness: not only the love and affection, but also every -over-curious care and industry about riches. The desire of goods, -and the pleasure we take in possessing them, are grounded only upon -opinion: the immoderate desire to get riches is a gangrene in our -soul, which with a venomous heat consumeth our natural affections, -to the end it might fill us with virulent humours. So soon as it -is lodged in our hearts, all honest and natural affection, which -we owe either to our parents, our friends, or ourselves, vanisheth -away: all the rest, in respect of our profit, seemeth nothing; -yea, we forget in the end, and condemn ourselves, our bodies, our -minds, for this transitory trash; and as our proverb is, We sell our -horse to get us hay. Covetousness is the vile and base passion of -vulgar fools, who account riches the principal good of a man, and -fear poverty as the greatest evil; and not contenting themselves -with necessary means, which are forbidden no man, weigh that which -is good in a goldsmith's balance; when nature hath taught us to -measure it by the ell of necessity. For, what greater folly can -there be than to adore that which nature itself hath put under our -feet, and hidden in the earth, as unworthy to be seen; yea, rather -to be contemned, and trampled under foot? This is that which the -sin of man hath only torn out of the entrails of the earth, and -brought unto light to kill himself. We dig out the earth, and bring -to light those things for which we would fight: we are not ashamed -to esteem those things most highly which are in the lowest parts of -the earth. Nature seemeth even in the first birth of gold, after a -sort, to have presaged the misery of those that are in love with it; -for it hath so ordered the matter, that in those countries where it -groweth there groweth with it neither grass nor plant, nor other -thing that is worth anything: as giving us to understand thereby, -that in those minds where the desire of this metal groweth, there -cannot remain so much as a spark of true honour and virtue. For -what thing can be more base than for a man to degrade, and to make -himself a servant and a slave to that which should be subject unto -him? Riches serve wise men, but command a fool: for a covetous man -serveth his riches, and not they him: and he is said to have goods -as he hath a fever, which holdeth and tyrannizeth over a man, not he -over it. What thing more vile, than to love that which is not good, -neither can make a good man? Yea is common, and in the possession -of the most wicked in the world; which many times perverts good -manners, but never amends them: without which, so many wise men -have made themselves happy; and by which so many wicked men have -come to a wicked end. To be brief; what thing more miserable, than -to bind the living to the dead, as Mezentius did, to the end their -death might be languishing, and the more cruel; to tie the spirit -unto the excrement and scum of the earth; to pierce through his -own soul with a thousand torments, which this amorous passion of -riches brings with it; and to entangle himself with the ties and -cords of this malignant thing, as the Scripture calls them, which -doth likewise term them thorns and thieves, which steal away the -heart of man, snares of the devil, idolatry, and the root of all -evil? And truly he that shall see the catalogue of those envies and -molestations which riches engender into the heart of man, as their -proper thunderbolt and lightning, they would be more hated than they -are now loved. Poverty wants many things, but covetousness all: a -covetous man is good to none, but worse to himself." Thus much of -Charron, a wise and great man. My next testimony is yielded by an -author not unlikely to take with some sort of people for his wit; -may they equally value his morality, and the judgment of his riper -time. - -XXII. Abraham Cowley, a witty and ingenious man, yieldeth us the -other testimony: of avarice he writeth thus: "There are two sorts -of avarice, the one is but a bastard-kind, and that is a rapacious -appetite of gain; not for its own sake, but for the pleasure of -refunding it immediately through all the channels of pride and -luxury. The other is the true kind, and properly so called, which -is a restless and insatiable desire of riches, not for any further -end or use, but only to hoard and preserve, and perpetually increase -them. The covetous man of the first kind, is like a greedy ostrich, -which devoureth any metal, but it is with an intent to feed upon -it, and in effect, it maketh a shift to digest and excern it. The -second is like the foolish chough, which loveth to steal money, -only to hide it. The first doth much harm to mankind, and a little -good to some few: the second doth good to none; no, not to himself. -The first can make no excuse to God or angels, or rational men, for -his actions: the second can give no reason or colour, not to the -devil himself, for what he doth: he is a slave to mammon without -wages. The first maketh a shift to be beloved, aye, and envied too, -by some people: the second is the universal object of hatred and -contempt. There is no vice hath been so pelted with good sentences, -and especially by the poets, who have pursued it with satires -and fables, and allegories and allusions, and moved, as we say, -every stone to fling at it; among which I do not remember a finer -correction than that which was given it by one line of Ovid's: - - "Multa - Luxuriæ desunt, omnia avaritiæ." - -Which is, - - "Much is wanting to luxury, all to avarice." - -To which saying I have a mind to add one member, and render it -thus: poverty wants some, luxury many, avarice all things. Somebody -saith of a virtuous and wise man that having nothing, he hath all. -This is just his antipode, who having all things, yet hath nothing. - - And O! what man's condition can be worse - Than his, whom plenty starves, and blessings curse? - The beggars but a common fate deplore, - The rich poor man's emphatically poor. - -"I wonder how it cometh to pass, that there hath never been any law -made against him: against him do I say? I mean for him. As there are -public provisions made for all other madmen, it is very reasonable -that the king should appoint some persons to manage his estate, -during his life, for his heirs commonly need not that care, and -out of it to make it their business to see that he should not want -alimony befitting their condition; which he could never get out of -his own cruel fingers. We relieve idle vagrants and counterfeit -beggars, but have no care at all of these really poor men, who are, -methinks, to be respectfully treated, in regard of their quality. -I might be endless against them, but I am almost choked with the -superabundance of the matter. Too much plenty impoverisheth me, as -it doth them." Thus much against avarice, that moth of the soul, and -canker of the mind. - - - - -CHAPTER XIV. - - 1. Luxury, what it is, and the mischief of it to mankind. - An enemy to the cross of Christ.--2. Of luxury in diet, how - unlike Christ, and contrary to Scripture.--3. The mischief it - does to the bodies, as well as the minds of people.--4. Of - luxury in the excess of apparel, and of recreations; that sin - brought the first coat: people not to be proud of the badge - of their misery.--5. The recreations of the times, enemies - to virtue: they rise from degeneracy.--6. The end of clothes - allowable; the abuse reprehended.--7. The chief recreation of - good men of old was to serve God, and do good to mankind, and - follow honest vocations, not vain sports and pastimes.--8. The - Heathen knew and did better things. The sobriety of infidels - above Christians.--9. Luxury condemned in the case of the rich - man.--10. The doctrine of the Scripture positively against a - voluptuous life. - - -I. I am now come to the other extreme, and that is luxury, which is -an excessive indulgence of self, in ease and pleasure. This is the -last great impiety struck at in this discourse of the holy cross of -Christ, which indeed is much the subject of its mortifying virtue -and power. A disease as epidemical, as killing: it creeps into all -stations and ranks of men: the poorest often exceeding their ability -to indulge their appetite; and the rich frequently wallowing in -those things that please the lusts of their eye and flesh, and the -pride of life: as regardless of the severe discipline of JESUS, -whom they call Saviour, as if luxury, and not the cross, were the -ordained way to heaven. What shall we eat, what shall we drink, -and what shall we put on? once the care of luxurious heathens, is -now the practice of, and which is worse, the study of pretended -Christians. But let such be ashamed, and repent; remembering that -Jesus did not reproach the Gentiles for those things, to indulge -his followers in them. They that will have Christ to be theirs, -must be sure to be his; to be like-minded, to live in temperance -and moderation, as knowing the Lord is at hand. Sumptuous apparel, -rich unguents, delicate washes, stately furniture, costly cookery, -and such diversions as balls, masques, music-meetings, plays, -romances, &c., which are the delight and entertainment of the times, -belong not to the holy path that Jesus and his true disciples and -followers trod to glory. No, "Through many tribulations," says none -of the least of them, "must we enter the kingdom of God." (Acts, -xiv. 22.) I do earnestly beseech the gay and luxurious, into whose -hands this discourse shall be directed, to consider well the reasons -and examples here advanced against their way of living; if happily -they may come to see how remote it is from true Christianity, and -how dangerous to their eternal peace. God Almighty, by his grace, -soften their hearts to instruction, and shed abroad his tender love -in their souls, that they may be overcome to repentance, and to the -love of the holy way of the cross of Jesus, the blessed Redeemer -of men. For they cannot think that He can benefit them, while they -refuse to lay down their sins for the love of Him that laid down -his life for the love of them. Or that He will give them a place in -heaven, that refuse Him any in their hearts on earth. But let us -examine luxury in all its parts. - -II. Luxury has many parts; the first that is forbidden by the -self-denying Jesus, is gluttony, "Take no thought, saying, What -shall we eat, or what shall we drink?--for after these things do the -Gentiles seek:" (Mat. vi. 31, 32:) as if He had said, The Heathen, -such as live without the true God, whose care is to please their -appetite, more than to seek God and his kingdom: you must not do -so, but "seek ye first the kingdom of God, and his righteousness, -and all these things shall be added unto you." (Mat. vi. 33.) That -which is convenient for you will follow: let everything have its -time and order. - -This carries a serious reprehension to the luxurious eater and -drinker, who is taken up with an excessive care of his palate, what -shall he eat, and what shall he drink: who being often at a loss -what to have next, therefore has an officer to invent, and a cook to -dress, disguise, and drown the species, that it may cheat the eye, -look new and strange; and all to excite an appetite, or raise an -admiration. To be sure there is great variety, and that curious and -costly; the sauce, it may be, dearer than the meat; and so full is -he fed, that without it he can scarce find out a stomach; which is -to force a hunger, rather than to satisfy it.--And as he eats, so -he drinks: rarely for thirst, but pleasure: to please his palate. -For that purpose he will have divers sorts, and he must taste them -all: one, however good, is dull and tiresome; variety is more -delightful than the best; and therefore the whole world is little -enough to fill his cellar. But were he temperate in his proportions, -his variety might be imputed rather to curiosity than luxury. -But what the temperate man uses as a cordial, he drinks by full -draughts, till inflamed by excess, he is fitted to be an instrument -of mischief, if not to other persons, yet always to himself, whom -perhaps at last he knows not: for such brutality are some come to, -they will sip themselves out of their own knowledge. This is the -lust of the flesh, that is not of the Father, but of the world; for -upon this comes in the music and dance, and mirth, and the laughter, -which is madness; (Eccl. ii. 2;) that the noise of one pleasure may -drown the iniquity of another, lest his own heart should deal too -plainly with him. Thus the luxurious live: they forget God, they -regard not the afflicted. O that the sons and daughters of men -would consider their wantonness and their iniquity in these things! -How ill do they requite the goodness of God in the use and abuse of -the plenty He yields them! How cruel are they to his creatures, how -lavish of their lives and virtue, how thankless for them: forgetting -the Giver, and abusing his gifts, and despising counsel, and casting -instruction behind them! They lose tenderness and forget duty, being -swallowed up of voluptuousness, adding one excess to another. God -rebuked this sin in the Jews, by the prophet Amos: "Ye that put far -away the evil day, and cause the seat of violence to come near; that -lie upon beds of ivory, and stretch themselves upon their couches, -and eat the lambs out of the flock, and the calves out of the stall; -that chant to the sound of the viol, and invent to themselves -instruments of music, like David; that drink wine in bowls, and -anoint themselves with the chief ointments; but they are not grieved -for the affliction of Joseph." (Amos, vi. 3-6.) These, it seems, -were the vices of the degenerate Jews, under all their pretence to -religion; and are they not of Christians at this day? Yea they are, -and these are the great parts of luxury struck at in this discourse. -Remember the rich man, with all his sumptuous fare, went to hell: -and the apostle pronounces heavy woes upon those "whose god is their -belly: for such glory in their shame." (Phil. iii. 19.) - -Christ places these things to the courts of worldly kings, not his -kingdom: making them unseemly in his followers: his feast therefore, -to the multitude, which was his miracle, was plain and simple; -enough, but without curiosity or art of cookery: and it went down -well, for they were hungry; the best and fittest time to eat. And -the apostle, in his directions to his much-beloved Timothy, debases -the lovers of worldly fulness; advising him to godliness and content -as the chiefest gain: adding, "and having food and raiment, let us -therewith be content." (1 Tim. vi. 6, 8.) Behold the abstemious, -and most contented life of those pilgrims, the sons of heaven, -and immortal offspring of the great power of God; they were in -fasts and perils often, and ate what was set before them; and in -all conditions learned to be contented. O blessed men! O blessed -spirits! Let my soul dwell with yours for ever. - -III. But the diseases which luxury begets and nourishes, make it an -enemy to mankind: for besides the mischief it brings to the souls -of people, it undermines health, and shortens the life of man, in -that it gives but ill nourishment and so leaves and feeds corrupt -humours, whereby the body becomes rank and foul, lazy and scorbutic; -unfit for exercise, and more for honest labour. The spirits being -thus loaded with ill flesh, and the mind effeminated, a man is made -inactive, and so useless in civil society; for idleness follows -luxury, as well as diseases. These are the burdens of the world, -devourers of good things, self-lovers, and so forgetters of God: but -which is sad, and yet just, the end of those that forget God, is to -be turned into hell. (Psalm ix. 19.) - -IV. But there is another part of luxury that has great place with -vain man and woman, and that is the gorgeousness of apparel, one -of the most foolish, because most costly, empty, and unprofitable -excesses people can well be guilty of. - -V. Nor is it otherwise with recreations, as they call them; for -these are nearly related. Man was made a noble, rational, grave -creature; his pleasure stood in his duty, and his duty in obeying -God: which is to love, fear, adore, and serve Him; and in using the -creation with true temperance and godly moderation; as knowing well -that the Lord, his judge, was at hand, the inspector and rewarder of -his works. In short, his happiness was in his communion with God; -his error was to leave that conversation, and let his eyes wander -abroad to gaze on transitory things. If the recreations of the age -were as pleasant and necessary as they are said and made to be, -unhappy then would Adam and Eve have been, that never knew them. But -had they never fallen, and the world been tainted by their folly and -ill example, perhaps man had never known the necessity or use of -many of these things. Sin gave them birth, as it did the other; they -were afraid of the presence of the Lord, which was the joy of their -innocency, when they had sinned; and then their minds wandered, -sought other pleasures, and began to forget God; as He complained -afterwards by the prophet Amos, "They put far away the evil day: -they eat the fat of the flock: they drink wine in bowls: they anoint -themselves with the chief perfumes: they stretch themselves upon -beds of ivory: they chant to the sound of the viol, and invent upon -themselves instruments of music, like David," (Amos, vi. 3-6,) -not heeding or remembering the afflictions and captivity of poor -Joseph: him they wickedly sold, innocency was quite banished, and -shame soon began to grow a custom, till they were grown shameless -in the imitation. And truly, it is now no less a shame to approach -primitive innocence by modest plainness, than it was matter of -shame to Adam that he lost it, and became forced to tack fig-leaves -for a covering. Wherefore in vain do men and women deck themselves -with specious pretences to religion, and flatter their miserable -souls with the fair titles of Christian, innocent, good, virtuous, -and the like, whilst such vanities and follies reign. Wherefore to -you all, from the eternal God, I am bound to declare, you mock Him -that will not be mocked, and deceive yourselves; (Gal. vi. 7;) such -intemperance must be denied, and you must know yourselves changed, -and more nearly approached to primitive purity, before you can be -entitled to what you do now but usurp; for none but those who are -led by the Spirit of God are the children of God, (Rom. viii. 14; -Gal. v. 23,) which guides into all temperance and meekness. - -VI. But the Christian world, as it would be called, is justly -reprovable, because the very end of the first institution of apparel -is grossly perverted. The utmost service that clothes originally -were designed for, when sin had stripped them of their native -innocence, was, as hath been said, to cover them; therefore plain -and modest: next, to fence out cold; therefore substantial: lastly, -to declare sexes; therefore distinguishing. So that then necessity -provoked to clothing, now, pride and vain curiosity; in former times -some benefit obliged, but now, wantonness and pleasure: then they -minded them for covering, but now, that is the least part; their -greedy eyes must be provided with gaudy superfluities: as if they -made their clothes for trimming, to be seen rather than worn; only -for the sake of other curiosities that must be tacked upon them, -although they neither fence from cold, nor distinguish sexes; but -signally display their wanton, fantastic, full-fed minds, that have -them. - -VII. Then the recreations were to serve God, be just, follow their -vocations, mind their flocks, do good, exercise their bodies in such -a manner as was suitable to gravity, temperance, and virtue; but -now that word is extended to almost every folly; so much are men -degenerated from Adam in his disobedience; so much more confident -and artificial are they grown in all impieties: yea, their minds, -through custom, are become so very insensible of the inconveniency -that attends the like follies, that what was once mere necessity, -is now the delight, pleasure, and recreation of age. How ignoble -is it, how ignominious and unworthy of a reasonable creature! Man, -who is endued with understanding, fit to contemplate immortality, -and made a companion (if not superior) to angels, that he should -mind a little dust, a few shameful rags; inventions of mere pride -and luxury; toys so apish and fantastic, entertainments so dull and -earthly, that a rattle, a baby, a hobby-horse, a top, are by no -means so foolish in a simple child, not unworthy of his thoughts, as -are such inventions of the care and pleasure of men! It is a mark of -great stupidity that such vanities should exercise the noble mind of -man, and image of the great Creator of heaven and earth. - -VIII. Of this many among the very Heathens of old had so clear a -prospect that they detested all such vanity, looking upon curiosity -in apparel, and that variety of recreations, now in vogue and esteem -with false Christians, to be destructive of good manners, in that -it more easily stole away the minds of people from sobriety to -wantonness, idleness, effeminacy, and made them only companions -for the beast that perishes: witness those famous men, Anaxagoras, -Socrates, Plato, Aristides, Cato, Seneca, Epictetus, &c., who -placed true honour and satisfaction in nothing below virtue and -immortality. Nay, such are the remains of innocence among some Moors -and Indians in our times, that if a Christian (though he must be -an odd one) fling out a filthy word, it is customary with them, by -way of moral, to bring him water to purge his mouth. How much do -the like virtues and reasonable instances accuse people, professing -Christianity, of gross folly and intemperance! O that men and -women had the fear of God before their eyes; and that they were so -charitable to themselves, as to remember whence they came, what they -are doing, and to what they must return: that so more noble, more -virtuous, more rational and heavenly things might be the matters of -their pleasure and entertainment; that they would be once persuaded -to believe how inconsistent the folly, vanity, and conversation -they are mostly exercised in, really are with the true nobility of -a reasonable soul; and let that just principle, which taught the -Heathens, teach them; lest it be found more tolerable for Heathens -than such Christians, in the day of account. For if their shorter -notions, and more imperfect sense of things could yet discover so -much vanity; if their degree of light condemned it, and they, in -obedience thereunto, disused it, doth it not behove Christians much -more? - -IX. Again these things, which have been hitherto condemned, have -never been the conversation or practice of the holy men and women of -old times, whom the Scriptures recommend for holy examples, worthy -of imitation. Abraham, Isaac, and Jacob were plain men, and princes, -as graziers are, over their families and flocks. They were not -solicitous for the vanities so much lived in by the people of this -generation, for they pleased God by faith. The first forsook his -father's house, kindred, and country; a true type or figure of that -self-denial all must know, that would have Abraham to their father. -They must not think to live in those pleasures, fashions, and -customs they are called to leave; no, but part with all hopes of the -great recompense of reward, and that better country which is eternal -in the heavens. (Heb. xi. 26, 15; Rom. v. 1.) The prophets were -generally poor; one a shepherd, another a herdsman, &c. They often -cried out unto the full-fed wanton Israelites to repent, to fear and -dread the living God, to forsake the sins and vanities they lived -in; but they never imitated them. John the Baptist, the messenger -of the Lord, preached his embassy to the world in a coat of -camel's-hair, a rough and homely garment. (Matt. iii. 4.) Nor can it -be conceived that Jesus Christ himself was much better apparelled, -who, according to the flesh, was of poor descent, and in life, of -great plainness; insomuch that it was usual in a way of derision to -say, "Is not this Jesus, the carpenter, the son of Mary?" (Matt. -xiii. 55; Mark, vi. 3.) And this Jesus tells his followers, "That -as for soft raiment, gorgeous apparel and delicacies, they were for -king's courts:" (Luke, vii. 25:) implying, that He and his followers -were not to seek after those things; but seems thereby to express -the great difference that was betwixt the lovers of the fashions and -customs of the world, and those whom He had chosen out of it. And He -did not only come in that mean and despicable manner himself, that -He might stain the pride of all flesh, but therein became exemplary -to his followers, what a self-denying life they must lead, if they -would be his true disciples. Nay, He further leaves it with them in -a parable, to the end that it might make the deeper impression, and -that they might see how inconsistent a pompous, worldly-pleasing -life is with the kingdom He came to establish and call men to the -possession of: and that is the remarkable story of Dives, who is -represented first, as a rich man; (Luke, xvi. 19. &c.;) next as a -voluptuous man, in his rich apparel, his many dishes, and his pack -of dogs; and lastly, as an uncharitable man, or one who was more -concerned to please the lust of the eye, the lust of the flesh, and -the pride of life, and fare sumptuously every day, than to take -compassion of poor Lazarus at his gate: no, his dogs were more -pitiful and kind than he. But what was the doom of this jolly man, -this great rich man? We read it was everlasting torment; but that of -Lazarus, eternal joy with Abraham, Isaac, and Jacob, in the kingdom -of God. In short, Lazarus was a good man, the other a great man: the -one poor and temperate, the other rich and luxurious: there are too -many of them alive; and it were well, if his doom might awaken them -to repentance. - -X. Nor were the twelve apostles, the immediate messengers of the -Lord Jesus Christ, other than poor men, one a fisherman, another -a tent-maker; and he that was of the greatest, though perhaps -not the best employment, was a custom-gatherer. (Matt. iv. 18; -ix. 9; Acts, xviii. 3.) So that it is very unlikely that any of -them were followers of the fashions of the world: nay, they were -so far from it, that, as became the followers of Christ, (1 Cor. -iv. 9-14,) they lived poor, afflicted, self-denying lives; bidding -the churches to walk as they had them for examples. (Phil. iii. 1, -7; 1 Pet. ii. 21.) And to shut up this particular, they gave this -pathetic account of the holy women in former times, as an example of -godly temperance, (1 Pet. iii. 3, 4,) namely, that first they did -expressly abstain from gold, silver, plaited hair, fine apparel, -or such like; and next, that their adornment was a meek and quiet -spirit, and the hidden man of the heart, which are of great price -with the Lord; affirming that such as live in pleasure, are dead -whilst they live: (1 Tim. v. 6; Luke, viii. 14:) for that the -cares and pleasures of this life choke and destroy the seed of the -kingdom, and quite hinder all progress in the hidden and divine -life. Wherefore we find that the holy men and women of former times -were not accustomed to these pleasures and vain recreations; but -having their minds set on things above, sought another kingdom, -which consists in righteousness, peace, and joy in the Holy Spirit: -who having obtained a good report, and entered into their eternal -rest; therefore their works follow, and praise them in the gates. -(Rom. xiv. 17; Heb. xi. 2; iv. 9; Rev. xiv. 13.) - - - - -CHAPTER XV. - - 1. The judgments of God denounced upon the Jews for their - luxury; all ranks included.--2. Christ charges his disciples - to have a care of the guilt of it: a supplication to the - inhabitants of England.--3. Temperance pressed upon the churches - by the apostles.--4. An exhortation to England to measure - herself by that rule.--5. What Christian recreations are.--6. - Who need other sports to pass away their time are unfit for - heaven and eternity.--7. Man has but a few days: they may be - better bestowed: this doctrine is ungrateful to none that - would be truly blessed.--8. Not only good is omitted by this - luxurious life, but evil committed, as breach of marriage and - love, loss of health and estate, &c. Playhouses and stages - most instrumental to this mischief.--9. How youth are by them - inflamed to vanity: what mischief comes of revels, gamings, &c. - Below the life of noble heathens.--10. The true disciples of - Jesus are mortified in these things: the pleasure and reward of - a good employment of time. - - -I. But such excess in apparel and pleasure was not only forbidden -in Scripture, but it was the ground of that lamentable message by -the prophet Isaiah to the people of Israel: "Moreover the Lord -saith, Because the daughters of Zion are haughty, and walked 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 the Lord -will take away the bravery of their tinkling ornaments, and their -cauls, (or net-works in the Hebrew,) 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 head-bands, and the tablets, -and ear-rings, 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 veils; and -it shall come to pass, that instead of sweet smell, there shall be -a stink; and instead of a girdle, a rent; and instead of well-set -hair, baldness; and instead of a stomacher, a girding of sackcloth, -and burning instead of beauty: thy men shall fall by the sword, -and thy mighty in the war; and her gates shall lament and mourn, -and she being desolate, shall sit upon the ground."[4] (Isa. iii. -16-26.) Behold, O vain and foolish inhabitants of England and -Europe, your folly and your doom! Yet read the prophet Ezekiel's -vision of miserable Tyre, what punishment her pride and pleasure -brought upon her; and amongst many other circumstances these are -some: "These were thy merchants in all sorts of things; in blue -clothes and broidered work, and in chests of rich apparel, emeralds, -purple, fine linen, coral and agate, spices, with all precious -stones, and gold, horses, chariots," &c.; for which hear part of -her doom: "Thy riches, and thy fairs, thy merchandize, and all thy -company, which is in the midst, of thee, shall fall into the midst -of the sea in the day of thy ruin; and the inhabitant of the isles -shall be astonished at thee; and their merchants hiss at thee; thou -shalt be a terror, and shalt be no more." (Ezek. xxvii.) Thus hath -God declared his displeasure against the luxury of this wanton -world. Yet further the prophet Zephaniah goes, for thus he speaks: -"And it shall come to pass in the day of the Lord's sacrifice, -that I will punish the princes, and the king's children, and all -such as are clothed with strange apparel." (Zeph. i. 8.) Of how -evil consequence was it in those times, for the greatest men to -give themselves the liberty of following the vain customs of other -nations; or of changing the usual end of clothes, or apparel, to -gratify foolish curiosity! - - [4] The very practice, and garb, and vanity of this age being as - liable to the wrath of God, which hangs over England and Europe, and - is ready to be executed on their rebellious inhabitants. - -II. This did the Lord Jesus Christ expressly charge his disciples -not to be careful about: insinuating that such as were could not be -his disciples: for, says he, "Take no thought, saying, What shall -we eat? or What shall we drink? or Wherewithal shall we be clothed? -for after all these things do the Gentiles seek: for your heavenly -Father knoweth that you have need of all these things: but seek ye -first the kingdom of God and his righteousness, and all these things -shall be added unto you." (Matt. vi. 31-33.) Under which of eating, -and drinking, and apparel, he comprehends all external things -whatsoever; and so much appears, as well because they are opposed -to the kingdom of God and his righteousness, which are invisible -and heavenly things, as those very matters he enjoins them not to -be careful about, are the most necessary, and the most innocent -in themselves. If then, in such cases, the minds of his disciples -were not to be solicitous; much less in foolish, superstitious, -idle inventions, to gratify the carnal appetites and minds of -men: so certain it is that those who live therein are none of his -followers, but the Gentiles; and as He elsewhere says, "The nations -of the world who know not God." (Luke, xii. 22-30.) If now then the -distinguishing mark between the disciples of Jesus and those of the -world is, that one minds the things of heaven, and God's kingdom, -that "stands in righteousness, peace, and joy in the Holy Ghost;" -(Rom. xiv. 17;) being not careful of external matters, even the most -innocent and necessary: and that the other minds eating, drinking, -apparel, and the affairs of this world, with the lusts, pleasures, -profits, and honours that belong to it; be you intreated for your -souls' sakes, O inhabitants of England, to be serious, to reflect -awhile upon yourselves what care and cost you are at of time and -money, about foolish, nay vicious things: so far are you degenerated -from the primitive Christian life. What buying and selling, what -dealing and chaffering, what writing and posting, what toil and -labour, what noise, hurry, bustle, and confusion, what study, what -little contrivances and overreachings, what eating, drinking, vanity -of apparel, most ridiculous recreations; in short, what rising -early, going to bed late, expense of precious time is there about -things that perish! View the streets, shops, exchanges, plays, -parks, coffee-houses, &c. and is not the world, this fading world, -written upon every face? Say not within yourselves, How otherwise -should men live and the world subsist? The common, though frivolous -objection. There is enough for all. Let some content themselves -with less: a few things, plain and decent, serve a Christian life. -It is lust, pride, avarice, that thrust men upon such folly: were -God's kingdom more the exercise of their minds, these perishing -entertainments would have but little of their time or thoughts. - -III. This self-denying doctrine was confirmed and enforced by the -apostles in their example, as we have already shown; and in their -precepts too, as we shall yet evince in those two most remarkable -passages of Paul and Peter; where they do not only tell us what -should be done, but also what should be denied and avoided: "In -like manner I will, that women adorn themselves in modest apparel; -with shamefacedness and sobriety, not with broidered hair, or gold, -or pearls, or costly array (then it seems these are immodest) -but which becometh women professing godliness, with good works." -(1 Tim. ii. 9, 10.) Absolutely implying, that those who attire -themselves with gold, silver, broidered hair, pearls, costly array, -cannot in so doing, be women professing godliness; making those -very things to be contrary to modesty, and consequently that they -are evil, and unbecoming women professing godliness. To which the -apostle Peter joins another precept after the like sort, viz. "Whose -adorning, let it not be that outward adorning of plaiting the hair, -and of wearing of gold, and of putting on of apparel:" what then? -"But let it be the hidden man of the heart, in that which is not -corruptible, even the ornament of a meek and quiet spirit, which -is in the sight of God of great price." (1 Pet. iii. 3-5.) And as -an inducement, he adds: "for after this manner in the old time the -holy women also, who trusted in God, adorned themselves." Which -doth not only intimate that both holy women were so adorned, and -that it behoves such as would be holy, and trust in the holy God, -to be so adorned; but also, that they who used those forbidden -ornaments, were the women and people in all ages, that, for all -their talk, were not holy, nor did trust in God. Such are so far -from trusting in God that the apostle Paul expressly says, that -"she that liveth in pleasure is dead whilst she liveth." (1 Tim. v. -6.) And the same apostle further enjoined, that Christians should -have their conversation in heaven, and their minds fixed on things -above: (Phil. iii. 20; Col. iii. 1-4; Rom. xiii. 13:) "walk honestly -as in the day, not in rioting and drunkenness, not in chambering -and wantonness, not in envy and strife:" (Eph. v. 3, 4:) "let not -fornication, uncleanness, or covetousness be once named among you: -neither filthiness, nor foolish talking nor jesting, which are not -convenient; but rather giving of thanks:" (Eph. iv. 29:) "let no -corrupt communication proceed out of your mouth, but that which is -good, to the use of edifying, that it may minister grace unto the -hearers. But put ye on the Lord Jesus Christ, and make no provision -for the flesh, to fulfil the lusts thereof." (Rom. xiii. 14; Eph. -iv. 30.) And, "Grieve not the Holy Spirit; (intimating such -conversation doth;) but be ye followers of God, as dear children: -walk circumspectly, not as fools, but as wise; redeeming the time, -because the days are evil." (Eph. v. 1, 15, 16.) - -IV. By this, measure yourselves, O inhabitants of this land, who -think yourselves wronged, if not accounted Christians: see what -proportion your life and spirit bear with these most holy and -self-denying precepts and examples. Well, my friends, my soul mourns -for you: I have been with and among you; your life and pastime are -not strangers to my notice; and with compassion, yea, inexpressible -pity, I bewail your folly. O that you would be wise! O that the just -principle in yourselves would be heard! O that eternity had time -to plead a little with you! Why should your beds, your glasses, -your clothes, your tables, your loves, your plays, your parks, -your treats, your recreations, poor perishing joys, have all your -souls, your time, your care, your purse, and consideration? Be -ye admonished, I beseech you, in the name of the living God, by -one that some of you know hath had his share in these things, and -consequently time to know how little the like vanities conduce to -true and solid happiness. No, my Friends, God Almighty knows, and -would to God, you would believe and follow me, they end in shame -and sorrow. Faithful is that most holy One, who hath determined, -that every man and woman shall reap what they sow: and will not -trouble, anguish, and disappointment be a sad and dreadful harvest -for you to reap, for all your misspent time and substance, about -superfluities and vain recreations? Retire then; quench not the Holy -Spirit in yourselves; redeem your precious abused time: frequent -such conversation as may help you against your evil inclinations; -so shall you follow the examples, and keep the precepts of Jesus -Christ, and all his followers; for hitherto we have plainly -demonstrated, that no such way of living, as is in request among -you of the land, ever was, or can be, truly Christian. - -V. But the best recreation is to do good: and all Christian customs -tend to temperance, and some good and beneficial end; which more or -less may be in every action. (1 Pet. i. 15; Heb. x. 25; 1 Pet. iv. -9-11; Matt. xxv. 36, 37; Phil. ii. 4; Ibid. iv. 8.) For instance, if -men and women would be diligent to follow their respective callings; -frequent the assemblies of religious people; visit sober neighbours -to be edified, and wicked ones to reform them; be careful in the -tuition of their children, exemplary to their servants; relieve -the necessitous, see the sick, visit the imprisoned; administer -to their infirmities and indispositions, endeavour peace amongst -neighbours: also, study moderately such commendable and profitable -arts, as navigation, arithmetic, geometry, husbandry, gardening, -handicraft, medicine, &c.; and that women spin, sew, knit, weave, -garden, preserve, and the like housewife and honest employments, -the practice of the greatest and noblest matrons, and youth, among -the very heathens; helping others, who for want are unable to keep -servants, to ease them in their necessary affairs; often and private -retirements from all worldly objects, to enjoy the Lord: secret and -steady meditations on the divine life and heavenly inheritance; -which to leave undone and prosecute other things, under the notion -of recreations, is impiety; it is most vain in any to object, that -they cannot do these always, and therefore why may not they use -these common diversions? for I ask, what would such be at? what -would they do? and what would they have? They that have trades -have not time enough to do the half of what hath been recommended. -And as for those who have nothing to do, and indeed do nothing, -which is worse, but sin, which is worst of all, here is variety of -pleasant, of profitable, yea, of very honourable employments and -diversions for them. Such can with great delight sit at a play, a -ball, a masque, at cards, dice, &c. drinking, revelling, feasting, -and the like, an entire day; yea turn night into day, and invert the -very order of the creation, to humour their lusts; (Amos, vi. 3-8;) -and were it not for eating and sleeping, it would be past a doubt, -whether they would ever find time to cease from those vain and -sinful pastimes, till the hasty calls of death should summon their -appearance in another world: yet do they think it intolerable, and -hardly possible, for any to sit so long at a profitable or religious -exercise. - -VI. But how do these think to pass their vast eternity away? "For -as the tree falls, so it lies." (Eccl. xi. 3.) Let none deceive -themselves, nor mock their immortal souls with a pleasant, but -most false and pernicious dream, that they shall be changed by a -constraining and irresistible power, just when their souls take -leave of their bodies; no, no, my friends, "what you sow, that shall -you reap:" (Gal. vi. 4-9; Eph. v. 6:) if vanity, folly, visible -delights, fading pleasures; no better shall you ever reap than -corruption, sorrow and the woful anguish of eternal disappointments. -But alas! what is the reason that the cry is so common, Must we -always dote on these things? Why most certainly it is this, they -know not what is the joy and peace of speaking and acting, as in -the presence of the most holy God: (Eph. iv. 18-20:) that passes -such vain understandings, darkened with the glories and pleasures -of the god of this world; (Rom. x. 2;) whose religion is so many -mumbling and ignorantly devout said words, as they teach parrots; -for if they were of those whose hearts are set on things above, -and whose treasure is in heaven, there would their minds inhabit, -and their greatest pleasure constantly be: and such who call that -a burden, and seek to be refreshed by such pastimes as a play, a -morrice-dance, a punchinello, a ball, a masque, cards, dice, or -the like, I am bold to affirm, they not only never knew the divine -excellency of God, and his truth, but thereby declare themselves -most unfit for them in another world. For how is it possible, that -they can be delighted to eternity with that satisfaction, which is -so tedious and irksome for thirty or forty years, that, for a supply -of recreation to their minds, the little toys and fopperies of this -perishing world must be brought into practice and request? Surely, -those who are to reckon for every idle word, (Matt. xii. 36,) must -not use sports to pass away that time which they are commanded so -diligently to redeem, considering no less work is to be done, than -making their calling and election sure: (Eph. v. 16; Phil. iii. 14; -2 Pet. i. 10; Col. iv. 5:) much less study to invent recreations -for their vain minds, and spend the greatest part of their days, -and months, and years therein, not allowing a quarter of that time -toward the great concernment of their lives and souls, for which -that time was given them. - -VII. There is but little need to drive away that, by foolish -divertisements, which flies away so swiftly of itself; and when -once gone, is never to be recalled. Plays, parks, balls, treats, -romances, music, love-sonnets, and the like, will be a very invalid -plea, for any other purpose than their condemnation who are taken -and delighted with them, at the revelation of the righteous judgment -of God. O my friends! these were never invented, but by that mind -which had first lost the joy and ravishing delights of God's holy -presence. So that we conclude first that of those many excellent -employments already mentioned, as worthy to possess such minds as -are inclined to these vanities, there is store enough of time, not -only to take up their spare hours, but double so much, and that with -great delight, diversion, and profit, both to themselves and others; -were they but once weaned from vain and fruitless fopperies, and -did they but consider, how great the satisfaction, and how certain -the rewards are, which attend this, and the other life, for such -universal benefits and virtuous examples. The second conclusion is, -that what is alleged by me, can be displeasing and ungrateful to -none, but such as know not what it is to walk with God, to prepare -for an eternal mansion, to have the mind exercised on heavenly and -good things, to follow the examples of the holy men and women of -former happy ages: such as know not Christ's doctrine, life, death, -and resurrection, but only have their minds fastened to the flesh, -and by the objects of it are allured, deceived, and miserably -ruined: and lastly, that despise heaven, and the joys that are not -seen, though eternal, for a few perishing trifles that they do see; -though they are decreed to pass away. (Rom. vi. 3-8; 1 Cor. xii. 13; -Gal. iii. 27; Col. ii. 12, 13; Eph. iv. 13.) How these are baptized -with Christ, into his holy life, cruel sufferings, shameful death, -and raised with him to immortal desires, heavenly meditations, a -divine new life, growing into the knowledge of heavenly mysteries, -and all holiness, even unto the measure of the stature of Jesus -Christ, the great example of all: how, I say, these resemble most -necessary Christian qualifications, and what share they have -therein, let their consciences tell them upon a serious inquiry in -the cool of the day. - -VIII. But in the next place, such attire and pastimes do not only -show the exceeding worldliness of people's inclinations, and their -very great ignorance of the divine joys; but by imitating these -fashions, and frequenting these places and diversions, not only -much good is omitted, but a certain door is open to much evil to -be committed: as first, precious time, that were worth a world on -a dying bed, is lost: money that might be employed for the general -good, vainly expended, pleasure is taken in mere shame; lusts -are gratified, the minds of the people alienated from heavenly -things, and exercised about mere folly; and men become acceptable -by their trims and the à-la-modeness of their dress and apparel; -from whence respect to persons doth so naturally arise, that to -deny it is to affirm the sun shines not at noon-day; (James, ii. -1-9;) nothing being more notorious than the cringing, scraping, -sirring, and madaming of persons, according to the gaudiness -of their attire: which is detestable to God, and so absolutely -forbidden in the Scriptures, that to do it is to break the whole -law, and consequently to incur the punishment thereof. Next, what -great holes do the like practices make in men's estates! How are -their vocations neglected, young women deluded, the marriage-bed -invaded, contentions and family animosities begotten, partings of -man and wife, disinheriting of children, dismissing of servants! On -the other hand, servants made slaves, children disregarded, wives -despised and shamefully abused, through the intemperance of their -husbands; which either puts them upon the same extravagance, or -laying such cruel injustice to heart, they pine away their days -in grief and misery. But of all these wretched inventions, the -playhouses, like so many hellish seminaries, do most perniciously -conduce to these sad and miserable ends; where little besides -frothy, wanton, if not directly obscene and profane humours are -represented, which are of notoriously ill consequence upon the minds -of most; especially the youth that frequent them. And thus it is -that idle and debauched stages are encouraged and maintained; than -which scarcely a greater abomination can be thought on of that rank -of impieties, as will anon particularly be shown; and truly nothing -but the excessive pleasure people take therein could blind their -eyes from seeing it. - -IX. But lastly, the grand indisposition of mind in people to -solid, serious, and heavenly meditations, by the almost continual, -as well as pleasant rumination in their minds, of those various -adventures they have been entertained with, which in the more -youthful can never miss to inflame and animate their boiling and -airy constitutions. (Job, xxxv. 13.) And in the rest of the common -recreations of balls, masques, treats, cards, dice, &c. there are -the like opportunities to promote the like evils. And yet further; -how many quarrels, animosities, nay, murders too, as well as expense -of estate and precious time, have been the immediate consequences of -the like practices! In short, these were the ways of the Gentiles -that knew not God, but never the practice of them that feared Him: -(Eph. iv. 17-25:) nay, the more noble among the heathens themselves, -namely, Anaxagoras, Socrates, Plato, Antisthenes, Heraclitus, Zeno, -Aristides, Cato, Tully, Epictetus, Seneca, &c. have left their -disgust to these things upon record, as odious and destructive, not -only of the honour of the immortal God, but of all good order and -government; as leading into looseness, idleness, ignorance, and -effeminacy, the great cankers and bane of all states and empires. -And the pretended innocency of these things steals away their minds -from that which is better, into the love of them; nay, it gives them -confidence to plead for them, and by no means will they think the -contrary. But why? because it is a liberty that feeds the flesh and -gratifies the lustful eye and palate of poor mortality: wherefore -they think it a laudable condition to be no better than the beast, -that eats and drinks but what his nature doth require; although the -number is very small of such, so very exorbitant are men and women -grown in this present age: for either they do believe their actions -are to be ruled by their own will; or else at best, that not to be -stained with the vilest wickedness is matter of great boasting: -and indeed it is so in a time when nothing is too wicked to be -done. But certainly, it is a sign of universal impiety in a land, -when not to be guilty of the sins the very heathens loathe, is to -be virtuous, yes, and Christian too, and that to no small degree -of reputation: a dismal symptom to a country! But is it not to be -greatly blinded, that those we call infidels should detest those -practices as infamous which people that call themselves Christians, -cannot or will not see to be such, but gild them over with the fair -titles of ornaments, decency, recreation, and the like? Well, my -friends, if there were no God, no heaven, no hell, no holy examples, -no Jesus Christ, in cross, doctrine, and life, to be conformed unto; -yet would charity to the poor, help to the needy, peace amongst -neighbours, visits to the sick, care of the widow and fatherless, -with the rest of those temporal good offices already repeated, be a -nobler employment, and much more worthy of your expense and pains. -Nor indeed is it to be conceived, that the way to glory is smoothed -with such a variety of carnal pleasures; for then conviction, a -wounded spirit, a broken heart, a regenerate mind; (Prov. xviii. -14; Psalm li. 17; Matt. v. 4; Luke, vi. 25; Rom. ii. 7; Psalm -xl. 8; Rom. vii. 22; Heb. xi. 13-16; Rom. i. 25-30;) in a word, -immortality, would prove as mere fictions as some make them, and -others therefore think them: no, these practices are for ever to be -extinguished and expelled all Christian society. For I affirm, that -to one who internally knows God, and hath a sense of his blessed -presence, all such recreations are death; yea, more dangerously -evil, and more apt to steal away the mind from the heavenly -exercise, than grosser impieties. For they are so big they are -plainly seen; so dirty, they are easily detected: which education -and common temperance, as well as constitution in many, teach them -to abhor: and if they should be committed, they carry with them a -proportionable conviction. But these pretended innocents, these -supposed harmless satisfactions, (Job, i. 4,) are more surprising, -more destructive: for as they easily gain an admission by the -senses, so the more they pretend to innocency the more they secure -the minds of people in the common use of their evil consequences, -that with a mighty confidence they can plead for them. - -X. But as this is plainly not to deny themselves, (1 John, ii. -15-17,) but on the contrary, to employ the vain inventions of -carnal men and women, to gratify the desire of the eye, the desire -of the flesh, and the pride of life, (all which exercise the mind -below the divine and only true pleasure, or else, tell me what -does,) so be it known to be such, that the heavenly life and -Christian joys are of another kind, as hath already been expressed: -yea, that the true disciples of the Lord Christ must be hereunto -crucified, as to objects and employments that attract downwards, -and that their affections should be raised to a more sublime and -spiritual conversation, as to use this world, even in its most -innocent enjoyments, as if they used it not. But if they take -pleasure in anything below, it should be in such good offices as -before mentioned, whereby a benefit may redound in some respect -to others: in which God is honoured over all visible things, the -nation relieved, the government bettered, themselves rendered -exemplary of good, and thereby justly entitled to present happiness, -a sweet memorial with posterity, as well as to a seat at his right -hand, where there are joys and pleasures for ever: (Job, xxxvi. 7; -Psalm v. 12; Prov. x. 7, 11:) than which there can be nothing more -honourable, nothing more certain, world without end. - - - - -CHAPTER XVI. - - 1. Luxury should not be used by Christians, because of its - inconsistency with the spirit of Christianity.--2. The cup of - which Christ's true disciples drank.--3. O! who will drink of - this cup!--4. An objection answered of the nature of God's - kingdom, and what it stands in.--5. Of the frame of the spirit - of Christ's followers. - - -I. But the luxury opposed in this discourse should not be allowed -among Christians, because both that which invents it, delights in -it, and pleads so strongly for it, is inconsistent with the true -spirit of Christianity; nor doth the very nature of the Christian -religion admit thereof. For therefore was it, that immortality and -eternal life were brought to light, that all the invented pleasures -of mortal life, in which the world lives, might be denied and -relinquished: and for this reason it is, that nothing less than -immense rewards and eternal mansions are promised, that men and -women might therefore be encouraged willingly to forsake the vanity -and fleshly satisfactions of the world, and encounter with boldness -the shame and sufferings they must expect to receive at the hand of, -it may be, their nearest intimates and relations. - -For if the Christian religion had admitted the possession of this -world in any other sense than the simple and naked use of those -creatures, really given of God for the necessity and convenience -of the whole creation; for instance, did it allow all that pride, -vanity, curiosity, pomp, exchange of apparel, honours, preferments, -fashions, and the customary recreations of the world, with whatever -may delight and gratify their senses; then what need of a daily -cross; a self-denying life; working out salvation with fear and -trembling; seeking the things that are above; having the treasure -and heart in heaven; no idle talking, no vain jesting, but fearing -and meditating all the day long; undergoing all reproach, scorn, -hard usage, bitter mockings, and cruel deaths? What need these -things? And why should they be expected in order to that glorious -immortality and eternal crown, if the vanity, pride, expense, -idleness, concupiscence, envy, malice, and whole manner of living -among the called Christians, were allowed by the Christian religion? -No certainly; but as the Lord Jesus Christ well knew in what foolish -trifles and vain pleasures, as well as grosser impieties, the minds -of men and women were fixed, and how much they were degenerated from -the heavenly principle of life, into a lustful or unlawful seeking -after the enjoyments of this perishing world, nay, inventing daily -new satisfactions to gratify the carnal appetites, so did He not -less foresee the difficulty that all would have to relinquish and -forsake them at his call, and with what great unwillingness they -would take their leave of them, and be weaned from them. Wherefore -to induce them to it, He did not speak unto them in the language of -the law, that they should have an earthly Canaan, great dignities, a -numerous issue, a long life, and the like: no, rather the contrary, -at least to take these things in their course; but He speaks to them -in a higher strain; namely, He assures them of a kingdom and a crown -that are immortal, that neither time, cruelty, death, grave, or -hell, with all its instruments, shall ever be able to disappoint or -take away from those who should believe and obey Him. Further, that -they should be taken into that near alliance of loving friends, yea, -the intimate divine relation of dear brethren, and co-heirs with Him -of all celestial happiness, and a glorious immortality. Wherefore, -if it be recorded that those who heard not Moses were to die, much -more they who refuse to hear and obey the precepts of this great and -eternal Rewarder of all that diligently seek and follow Him. - -II. And therefore it was that He was pleased to give us, in his -own example, a taste of what his disciples must expect to drink -deeply of, namely, the cup of self-denial, cruel trials, and most -bitter afflictions: He came not to consecrate a way to the eternal -rest, through gold, and silver, ribbons, laces, prints, perfumes, -costly clothes, curious trims, exact dresses, rich jewels, pleasant -recreations, plays, treats, balls, masques, revels, romances, -love-songs, and the like pastimes of the world: no, no, alas! but -by forsaking all such kind of entertainments, yea, and sometimes -more lawful enjoyments too; and cheerfully undergoing the loss -of all on the one hand, and the reproach, ignominy, and the most -cruel persecution from ungodly men on the other. He needed never -to have wanted such variety of worldly pleasures, had they been -suitable to the nature of his kingdom: for He was tempted, as are -his followers, with no less bait than all the glories of the world: -but He commanded to seek another country, and to lay up treasures in -the heavens that fade not away; and therefore charged them never to -be much inquisitive about what they should eat, drink, or put on, -"because," saith He, "after these things the Gentiles," that know -not God, "do seek;" (Matt. vi. 29-33;) (and Christians that pretend -to know Him too,) but "having food and raiment, therewith to be -content:" (1 Tim. vi. 11:) He, I say, that enjoined this doctrine, -and led that holy and heavenly example, even the Lord Jesus Christ, -bade them that would be his disciples take up the same cross, and -follow Him (Luke, xiv. 26, 27, 33.) - -III. O who will follow Him! Who will be true Christians? We must -not think to steer another course, nor to drink of another cup, than -hath the Captain of our salvation done before us: (Heb. ii. 10:) no, -for it is the very question He asked James and John, the sons of -Zebedee of old, when they desired to sit at his right and left hand -in his kingdom, "Are ye able to drink of the cup that I shall drink -of, and to be baptized with the baptism that I am baptized with?" -(Matt. xx. 22.) Otherwise no disciples, no Christians. Whoever they -are that would come to Christ, and be right Christians, must readily -abandon every delight that would steal away the affections of the -mind, and exercise it from the divine principle of life, and freely -write a bill of divorce for every beloved vanity; and all, under the -Sun of Righteousness is so, compared with Him. - -Objection 1. IV. But some are ready to object, who will not seem to -want Scripture for their lusts, although it be evidently misapplied. -The kingdom of God stands not in meats, or in drinks, or in apparel, -&c. Answer. Right; therefore it is that we stand out of them. But -surely you have the least reason of any to object this to us, -who make those things so necessary to conversation, as our not -conforming to them renders us obnoxious to your reproach; which how -Christian, or resembling it is of the righteousness, peace, and joy -in which the heavenly kingdom stands, let the just principle in your -own consciences determine. Our conversation stands in temperance, -and that stands in righteousness, by which we have obtained that -kingdom, your latitude and excess have no share or interest in. -If none, therefore, can be true disciples but they that come to -bear the daily cross, but those who follow the example of the Lord -Jesus Christ, (Phil. iii. 10; 1 Pet. iv. 13; Tit. ii. 11-13; John, -i. 9; Rom. vi. 6; Gal. ii. 20; v. 24; vi. 4,) through his baptism, -afflictions, and temptations; and that none are so baptized with -Him but those whose minds are retired from the vanities in which -the generality of the world live, and become obedient to the holy -light and divine grace with which they have been enlightened from -on high, and thereby are daily exercised to the crucifying of -every contrary affection, and bringing of immortality to light; -if none are true disciples but such, as most undoubtedly they are -not, then let the people of these days a little soberly reflect -upon themselves, and they will conclude that none who live and -delight in these vain customs and this un-christ-like conversation -can be true Christians, or disciples of the crucified JESUS: for -otherwise, how would it be a cross; or the Christian life matter of -difficulty and reproach? No, the offence of the cross would soon -cease, which is "the power of God to them that believe;" (Gal. v. -11; 1 Cor. i. 18;) that every lust and vanity may be subdued, and -the creature brought into a holy subjection of mind to the heavenly -will of its Creator. For therefore has it been said, that Jesus -Christ was and is manifested, that by his holy self-denying life and -doctrine, and by the immortality He brought, and daily brings to -light, He might stain the glory of their fading rests and pleasures; -(1 Cor. i. 27-29;) that having their minds weaned from them, and -being crucified thereunto, they might seek another country, and -obtain an everlasting inheritance: for "the things that are seen -are temporal," (2 Cor. iv. 18,) and those they were, and all true -Christians are, to be redeemed from resting in: but the things that -are not seen are eternal; those they were, and all are to be brought -to, and have their affections chiefly fixed upon. - -V. Wherefore a true disciple of the Lord Jesus Christ is to have his -mind so conversant about heavenly things, that the things of this -world may be used as if they were not: that having such things as -are necessary and convenient, he be therewith content, without the -superfluity of the world; (1 Tim. vi. 8;) whereby the pleasure that -in times of ignorance was taken in the customs and fashions of the -world, may more abundantly be supplied in the hidden and heavenly -life of Jesus: for unless there be an abiding in Christ, it will be -impossible to bring forth that much fruit (John, xv. 4, 7, 8,) which -He requires at the hand of his followers, and wherein his Father is -glorified. But as it is clear that such as live in the vanities, -pleasures, recreations, and lusts of the world, abide not in Him, -neither know Him, for they that know Him depart from iniquity; so -is their abiding and delighting in those bewitching follies, the -very reason why they are so ignorant and insensible of Him: Him who -continually stands knocking at the door of their hearts; (Rev. iii. -20;) in whom they ought to abide, and whose divine power they should -know to be the cross on which every beloved lust and alluring vanity -should be slain and crucified; that so they might feel the heavenly -life to spring up in their hearts, and themselves to be quickened -to seek the things that are above; that when Christ shall appear, -they might appear with Him in glory who is over all, God blessed for -ever. (Col. iii. 1; Rom. ix. 5.) Amen. - - - - -CHAPTER XVII. - - 1. The customs, fashions, &c. which make up the attire and - pleasure of the age, are enemies to inward retirement.--2. Their - end is to gratify lust.--3. Had they been solid, Adam and Eve - had not been happy, that never had them.--4. But the confidence - and presumption of Christians, as they would be called, in the - use of them is abominable.--5. Their authors further condemn - them, who are usually loose and vain people.--6. Mostly - borrowed of the Gentiles, that knew not God.--7. An objection - of their usefulness considered and answered, and the objectors - reproved.--8. The best heathens abhorring what pretended - Christians plead for.--9. The use of these things encourages - the authors and makers of them to continue in them.--10. The - objection of the maintenance of families answered. None must - do evil, that good should follow: but better employments may - be found more serviceable to the world.--11. Another objection - answered: GOD no author of their inventions, and so not - excusable by his institution.--12. People pleading for these - vanities show what they are. An exhortation to the weighty and - considerate. A great part of the way to true discipleship, is to - abandon the school and shop of Satan. - - -I. Next, those customs and fashions, which make up the common attire -and conversation of the times, do eminently obstruct the inward -retirement of people's minds, by which they may come to behold the -glories of immortality: who instead of fearing their Creator in the -days of their youth, and seeking the kingdom of God in the first -place, (Eccl. xii. 1; Luke, xii. 31,) expecting the addition of such -other things as may be necessary and convenient, according to the -injunctions of God and the Lord Jesus Christ; as soon as they can -do anything, they look after pride, vanity, and that conversation -which is most delightful to the flesh, (Jer. xviii. 18-20,) which -becomes their most delightful entertainment: all which do but -evidently beget lustful conceptions, and inflame to inordinate -thoughts, wanton discourses, lascivious treats, if not at last to -wicked actions. To such it is tedious and offensive to speak of -heaven or another life. Bid them reflect upon their actions, not -grieve the Holy Spirit, consider of an eternal doom, prepare for -judgment; and the best return that is usual is reproachful jests, -(Eph. v. 3, 4,) profane repartees, if not direct blows. Their -thoughts are otherwise employed: their mornings are too short for -them to wash, to smooth, to paint, to patch, to braid, to curl, -to gum, to powder, and otherwise to attire and adorn themselves; -(Psalm xii. 2; Isa. v.; xii.; lix. 3, 4;) whilst their afternoons -are as commonly bespoke for visits and for plays; where their -usual entertainment is some stories fetched from the more approved -romances; some strange adventures, some passionate amours, unkind -refusals, grand impediments, importunate addresses, miserable -disappointments, wonderful surprises, unexpected encounters, castles -surprised, imprisoned lovers rescued, and meetings of supposed dead -ones; bloody duels, languishing voices echoing from solitary groves, -overheard mournful complaints, deep-fetched sighs sent from wild -deserts, intrigues managed with unheard-of subtlety; and whilst -all things seem at the greatest distance, then are dead people -alive, enemies friends, despair turned to enjoyment, and all their -impossibilities reconciled: things that never were, nor are, nor -ever shall or can be, they all come to pass. And as if men and women -were too slow to answer the loose suggestions of corrupt nature; or -were too intent on more divine speculations and heavenly affairs, -they have all that is possible for the most extravagant wits to -invent; not only express lies, but utter impossibilities to very -nature, on purpose to excite their minds to those idle passions, -and intoxicate their giddy fancies with swelling nothings but airy -fictions: which not only consume their time, effeminate their -natures, debase their reason, and set them on work to reduce these -things to practice, and make each adventure theirs by imitation; -but if disappointed,--as who can otherwise expect from such mere -phantasms?--the present remedy is latitude in the greatest vice. And -yet these are some of their most innocent recreations, which are -the very gins of Satan, to ensnare people; contrived most agreeable -to their weakness, and in a more insensible manner mastering their -affections by entertainments most taking to their senses. On such -occasions it is their hearts breed vanity, and their eyes turn -interpreters to their thoughts, and their looks do whisper the -secret inflammations of their intemperate minds; (Prov. vii. 10-21;) -wandering so long abroad, till their lascivious actings bring night -home, and load their minds and reputations with lust and infamy. - -II. Here is the end of all their fashions and recreations, to -gratify the lust of the eye, the lust of the flesh, and the pride of -life: (1 John, ii. 15, 16:) clothes that were given to cover, now -want a covering for their shameful excess; and that which should -remind men of lost innocency, they pride and glory in: but the -hundredth part of these things cost man the loss of Paradise, that -now make up the agreeable recreation, aye, the accomplishment of the -times. For as it was Adam's fault to seek a satisfaction to himself, -other than what God ordained; so it is the exercise, pleasure, -and perfection of the age, to spend the greatest portion of their -time in vanities, which are so far from the end of their creation, -namely, a divine life, that they are destructive of it. - -III. Were the pleasures of the age true and solid, Adam and Eve -had been miserable in their innocency, who knew them not: but -as it was once their happiness, not to know them in any degree; -so it is theirs, that know Christ indeed, to be by his eternal -power redeemed and raised to the love of immortality: which is yet -a mystery to those who live and have pleasure in their curious -trims, rich and changeable apparel, nicety of dress, invention and -imitation of fashions, costly attire, mincing gaits, wanton looks, -romances, plays, treats, balls, feasts, and the like conversation -in request: for as these had never been, if man had staid at home -with his Creator, and given the entire exercise of his mind to the -noble ends of his creation; so certain it is, that the use of these -vanities, is not only a sign that men and women are yet ignorant -of their true rest and pleasure, but it greatly obstructs and -hinders the retirement of their minds, and their serious inquiry -after those things that are eternal. O that there should be so much -noise, clutter, invention, traffic, curiosity, diligence, pains, and -vast expense of time and estate, to please and gratify poor vain -mortality! And that the soul, the very image of divinity itself, -should have so little of their consideration. What, O what more -pregnant instances and evident tokens can be given, that it is the -body, the senses, the case, a little flesh and bone covered with -skin, the toys, fopperies, and very vanities of this mortal life and -perishing world, that please, that take, that gain them; on which -they dote; and think they never have too much time, love, or money -to bestow upon them! - -IV. Thus are their minds employed; and so vain are they in their -imaginations, and dark in their understandings, that they not -only believe them innocent, but persuade themselves they are good -Christians all this while; and to rebuke them is worse than heresy. -(Luke, viii. 14; Prov. i. 30, x. 17, xii. 1, xv. 14; Isa. lvii. -1-10; Jer. xvi. 19-21; Mat. vi. 7.) Thus are they strangers to the -hidden life; and by these things are they diverted from all serious -examination of themselves: and a forced zeal of half-an-hour's talk -in other men's words, which they have nothing to do with, is made -sufficient; being no more their states, or at least their intention, -as their works show, than it was the young man's in the Gospel, that -said, he would go, and did not. But alas! why? O there are other -guests! What are they? Pharamond, Cleopatra, Cassandra, Clelia; a -play, a ball a spring-garden; the park, the gallant, the exchange, -in a word, the world. These stay, these call, these are importunate, -and these they attend, and these are their most familiar associates. -Thus are their hearts captivated from the divine exercise; nay, -from such external affairs, as immediately concern some benefit -to themselves, or needy neighbours; pleasing themselves with the -received ideas of those toys and fopperies into their loose and airy -minds; and if in all things they cannot practise them, because they -want the means of it, yet as much as may be, at least to dote upon -them, be taken with them, and willingly suffer their thoughts to -be hurried after them. All which greatly indisposes the minds, and -distracts the souls of people from the divine life and principle of -the holy Jesus; but, as it hath been often said, more especially -the minds of the younger sort: to whom the like divertisements -(Jer. ii. 5,) (where their inclinations being presented with what -is very suitable to them, they become excited to more vanity than -ever they thought upon before,) are incomparably dearer than all -that can be said of God's fear, a retired life, eternal rewards, -and joys unspeakable and full of glory: so vain, so blind, and so -very insensible are men and women, of what truly makes a disciple -of Christ. (Rom. xiii. 11, 12; Matt. xv. 7-14.) O! that they would -ponder on these things, and watch against, and come out of all these -vanities, for the coming of the Lord, lest being unprepared, and -taken up with other guests, they enter not into his everlasting rest. - -V. That which further manifests the unlawfulness of these numerous -fashions and recreations is, that they are either the inventions of -vain, idle, and wanton minds, to gratify their own sensualities, -and raise the like wicked curiosity in others, to imitate the -same; by which nothing but lust and folly are promoted: or the -contrivances of indigent and impoverished wits, who make it the -next way for their maintenance: in both which respects, and upon -both which considerations, they ought to be detested. For the first -licenses express impiety, and the latter countenances a wretched -way of livelihood, and consequently diverts from more lawful, more -serviceable, and more necessary employments. That such persons -are both the inventors and actors of all these follies, cannot -be difficult to demonstrate: for were it possible, that any one -could bring us father Adam's girdle, and mother Eve's apron, what -laughing, what fleering, what mocking of their homely fashions -would there be! Surely their tailor would find but little custom, -although we read, it was God himself that made them coats of skins. -(Gen. iii. 21.) The like may be asked of all the other vanities, -concerning the holy men and women through all the generations of -holy writ. How many pieces of ribbon, and what feathers, lace-bands, -and the like, did Adam and Eve wear in Paradise, or out of it? -What rich embroideries, silks, points, &c. had Abel, Enoch, Noah, -and good old Abraham? Did Eve, Sarah, Susannah, Elizabeth, and the -Virgin Mary use to curl, powder, patch, paint, wear false locks, or -strange colours, rich points, trimmings, laced gowns, embroidered -petticoats, shoes with slip-slaps, laced with silver or silver lace, -and ruffled like pigeons' feet, with several yards, if not pieces of -ribbons? How many plays did Jesus Christ and his apostles recreate -themselves at? What poets, romances, comedies, and the like did the -apostles and saints make, or use to pass away their time withal? I -know, they bid all redeem their time, to avoid foolish talking, vain -jesting, profane babblings, and fabulous stories; (Eph. v. 1-5, 15, -16; 2 Tim. ii. 16, 22; Matt. xxv. 13; Phil. ii. 12, 13; Col. iii. -1, 2, 5;) as what tend to godliness: and rather to watch, to work -out their salvation with fear and trembling, to flee foolish and -youthful lusts, and to follow righteousness, peace, goodness, love, -charity; and to mind the things that are above as they would have -honour, glory, immortality, and eternal life. - -VI. But if I were asked, Whence came they then? I could quickly -answer, From the Gentiles, that knew not God; for some amongst -them detested them, as will be shown; they were the pleasures -of an effeminate Sardanapalus, a fantastic Miracles, a comical -Aristophanes, a prodigal Charaxus, a luxurious Aristippus; and the -practices of such women as the infamous Clytemnestra, the painted -Jezebel, the lascivious Campaspe, the immodest Posthumia, the costly -Corinthian Lais, the most impudent Flora, the wanton Egyptian -Cleopatra, and most insatiable Messalina: persons whose memories -have stunk through all ages, and that carry with them a perpetual -rot: these, and not the holy self-denying men and women in ancient -times, were devoted to the like recreations and vain delights. -Nay, the more sober of the very heathens themselves, and that upon -a principle of great virtue, as is by all confessed, detested the -like folly and wanton practices. There is none of them to be found -in Plato, or in Seneca's works: Pythagoras, Socrates, Phocion, -Zeno, &c. did not accustom themselves to these entertainments. The -virtuous Penelope, the chaste Lucretia, and the grave Cornelia, with -many others, could find themselves employment enough among their -children, servants, and neighbours; they, though nobles, next to -their devotion, delighted most in spinning, weaving, gardening, -needlework, and such like good housewifery, and commendable -entertainment: who, though called Heathens, expressed much more -Christianity in all their actions, than do the wanton, foolish -people of this age, who notwithstanding will be called Christians. -But above all, you playmongers, whence think you, came your so -passionately beloved comedies; than which, as there is not any one -diversion that is more pernicious, so not one more in esteem, and -fondly frequented? Why, I will tell you; their greatgrandfather was -a Heathen, and that not of the best sort: his name was Epicharmus. -It is true, he is called a philosopher, or a lover of wisdom; but he -was only so by name; and no more in reality than the comedians of -these times are true Christians. It is reported of him by Suidas, a -Greek historian, that he was the first man who invented comedies; -and by the help of one Phormus, he made also fifty fables. But would -you know his country, and the reason of his invention? His country -was Syracuse, the chief city in Sicily, famous for the infamy of -many tyrants; to please and gratify the lusts of some of whom, he -set his wits to work. And do not you think this an ill original? -And is it less in any one to imitate, or justify the same, since -the more sober Heathens have themselves condemned them? Nay, is it -not abominable, when such as call themselves Christians, do both -imitate and justify the like inventions? Nor had the melancholy -tragedies a better parentage, namely, one Thespis, an Athenian poet; -to whom they also do ascribe the original of that impudent custom -of painting faces, and the counterfeit, or representation of other -persons, by change of habit, humours, &c., all which are now so much -in use and reputation with the great ones of the times. To these let -me add that poetical _amoroso_, whom an inordinate passion of love -first transported to those poetical raptures of admiration, indeed -sordid effeminacy, if not idolatry; they call him Alcman or Alcina, -a Lydian: he being exceedingly in love with a young woman of his own -country, is said to have been the first person that gave the world a -sight of that kind of folly, namely, love stories, and verses; which -have been so diligently imitated by almost all nations ever since in -their romances. - -Objection 2. VII. I know that some will say, But we have many -comedies and tragedies, sonnets, catches, &c. that are on purpose to -reprehend vice, from whence we learn many commendable things. Though -this be shameful, yet many have been wont, for want of shame or -understanding, or both, to return me this for answer. Now I readily -shall confess, that amongst the heathens it was the next remedy -against the common vices to the more grave and moral lectures of -their philosophers, of which number I shall instance two: Euripides, -whom Suidas calls a learned tragical poet, and Eupolis, whom the -same historian calls a comical poet. The first was a man so chaste, -and therefore so unlike those of our days, that he was called one -that hated women, that is, wanton ones, for otherwise he was twice -married; the other he characters as a most severe reprehender of -faults. From which I gather, that their design was not to feed the -idle lazy fancies of people, nor merely to get money; but since -by the means of loose wits the people had been debauched, their -work was to reclaim them, rendering vice ridiculous, and turning -wit against wickedness. And this appears the rather, from the -description given, as also that Euripides was supposed to have been -torn in pieces by wanton women; which doubtless was for declaiming -against their impudence: and the other being slain in the battle -betwixt the Athenians and Lacedæmonians, was so regretted, that a -law was made, that never after such poets should be allowed to bear -arms: doubtless it was because in losing him they lost a reprover -of vice. So that the end of the approved comedians and tragedians -of those times was but to reform the people by making sin odious: -and that not so much by a rational and argumentative way, usual -with their philosophers; as by sharp jeers, severe reflections, -and rendering their vicious actions shameful, ridiculous, and -detestable; so that for reputation sake they might not longer be -guilty of them: which is to me but a little softer than a whip or a -bridewell. Now if you that plead for them will be contented to be -accounted heathens, and those of the more dissolute and wicked sort -too, that will sooner be jeered than argued out of your sins, we -shall acknowledge to you that such comedies and tragedies as these -may be serviceable; but then for shame abuse not the name of Jesus -Christ so impudently as to call yourselves Christians, whose lusts -are so strong, that you are forced to use the low shifts of heathens -to repel them: to leave their evils not for the love of virtue, but -out of fear, shame, or reputation. Is this your love to Jesus, your -reverence to the Scriptures, that through faith are able to make the -man of God perfect? Is all your prattle about ordinances, prayers, -sacraments, Christianity, and the like, come to this; that at last -you must betake yourselves to such instructors as were by the sober -heathens permitted to reclaim the most vicious of the people that -were amongst them? And such remedies too as below which there is -nothing but corporal punishment? - -VIII. This is so far from Christianity, that many of the nobler -heathens, men and women, were better taught, and better disposed; -they found out more heavenly contemplations, and subjects of an -eternal nature to meditate upon. Nay, so far did they outstrip -the Christians of these times, that they not only were exemplary -by their grave and sober conversation; but for their public -benefit the Athenians instituted the Gynæcosmi, or twenty men, -who should make it their business to observe the people's apparel -and behaviour; that if any were found immodest, and to demean -themselves loosely, they had full authority to punish them. But -the case is altered; it is punishable to reprove such: yes, it is -matter of the greatest contumely and reproach. Nay, so impudent -are some grown in their impieties, that they sport themselves with -such religious persons: and not only manifest a great neglect of -piety, and a severe life by their own looseness, but their extreme -contempt of it, by rendering it ridiculous, through comical and -abusive jests on public stages. Which, how dangerous it is, and apt -to make religion little worth in the people's eyes, besides the -demonstration of this age, let us remember that Aristophanes had not -a readier way to bring the reputation of Socrates in question with -the people, who greatly reverenced him for his grave and virtuous -life and doctrine, than by his abusive representations of him in -a play: which made the airy, wanton, unstable crowd, rather part -with Socrates in earnest, than Socrates in jest. Nor can a better -reason be given why the poor Quakers are made so much the scorn of -men, than because of their severe reprehensions of sin and vanity, -and their self-denying conversation, amidst so great intemperance -in all worldly satisfactions: yet can such libertines all this -while strut and swell for Christians, and strut it out against -precept and example; but we must be whimsical, conceited, morose, -melancholy, or else heretics, deceivers, and what not? O blindness! -Pharisaical hypocrisy! As if such were fit to be judges of religion; -or that it were possible for them to have a sight and sense of -true religion, or really to be religious, whilst darkened in their -understandings by the god of the pleasures of this world; and -their minds so wrapped up in external enjoyments, and the variety -of worldly delight: no, in the name of the everlasting God, you -mock Him, and deceive your souls; for the wrath of the Almighty is -against you all, whilst in that spirit and condition; in vain are -all your babbles and set performances, God laughs you to scorn; his -anger is kindling because of these things: wherefore be ye warned to -temperance, and repent. - -IX. Besides, this sort of people are not only wicked, loose, and -vain, who both invent and act these things; but by your great -delight in such vain inventions you encourage them therein, and -hinder them from more honest and more serviceable employments. For -what is the reason that most commodities are held at such excessive -rates, but because labour is so very dear? And why is it so, but -because so many hands are otherwise bestowed, even about the very -vanity of all vanities? Nay, how common is it with these mercenary -procurers to people's folly, that when their purses begin to grow -low, they shall present them with a new and pretendedly more -convenient fashion; and that perhaps before the former costly habits -shall have done half their service; which either must be given away, -or new vamped in the cut _most à-la-mode_. O prodigal, yet frequent -folly! - -Objection 3. X. I know I am coming to encounter the most plausible -objection they are used to urge when driven to a pinch, viz. But -how shall those many families subsist whose livelihood depends upon -such fashions and recreations as you so earnestly decry? I answer: -it is a bad argument to plead for the commission of the least evil -that never so great a good may come of it: if you and they have -made wickedness your pleasure and your profit, be ye content that -it should be your grief and punishment till the one can learn to -be without such vanity, and the others have found out more honest -employments. It is the vanity of the few great ones that makes -so much toil for the many small: and the great excess of the one -occasions the great labour of the other. Would men learn to be -contented with few things, such as are necessary and convenient, -(the ancient Christian life,) all things might be at a cheaper rate, -and men might live for little. If the landlords had less lusts to -satisfy, the tenants might have less rent to pay, and turn from poor -to rich, whereby they might be able to find more honest and domestic -employments for their children than becoming sharpers and living by -their wits, which is but a better word for their sins. And if the -report of the more intelligent in husbandry be credible, lands are -generally improvable ten in twenty: and were there more hands about -more lawful and serviceable manufactures, they would be cheaper, -and greater vent might be made of them, by which a benefit would -redound to the world in general; nay, the burden lies the heavier -upon the laborious country, that so many hands and shoulders as have -the lust-caterers of the cities, should be wanting to the plough and -useful husbandry. If men never think themselves rich enough, they -may never miss of trouble and employment; but those who can take the -primitive state and God's creation for their model, may learn with -a little to be contented; as knowing that desires after wealth do -not only prevent or destroy true faith, but when got increase snares -and trouble. It is no evil to repent of evil: but that cannot be, -whilst men maintain what they should repent of: it is a bad argument -to avoid temperance, or justify the contrary, because otherwise -the actors and inventors of excess would want a livelihood; since -to feed them that way is to nurse the cause instead of starving -it. Let such of those vanity hucksters as have got sufficient, be -contented to retreat, and spend it more honestly than they got it; -and such as really are poor, be rather helped by charity to better -callings: this were more prudent, nay Christian, than to consume -money upon such foolish toys and fopperies. Public workhouses would -be effectual remedies to all these lazy and lustful distempers, -with more profit and a better conscience. Therefore it is that we -cannot, we dare not square our conversation by the world's: no, but -by our plainness and moderation to testify against such extravagant -vanities; and by our grave and steady life to manifest our dislike, -on God's behalf, to such intemperate and wanton curiosity: yea, to -deny ourselves what otherwise perhaps we lawfully could use with a -just indifferency, if not satisfaction; because of that abuse that -is amongst the generality. - -Objection 4. XI. I know, that some are ready further to object: Hath -God given us these enjoyments on purpose to condemn us, if we use -them? Answer: But to such miserable, poor, silly souls, who would -rather charge the most high and holy God with the invention or -creation of their dirty vanities, than want a plea to justify their -own practice, not knowing how, for shame, or fear, or love to throw -them off; I answer, that what God made for man's use, was good, and -what the blessed Lord Jesus Christ allowed or enjoined, or gave -us in his most heavenly example, is to be observed, believed, and -practised. (Luke, viii. 14; xii. 28-31.) But in the whole catalogue -the Scriptures give of both, I never found the attires, recreations, -and way of living, so much in request with the generality of the -Christians of these times: no certainly, God created man a holy, -wise, sober, grave, and reasonable creature, fit to govern himself -and the world: but divinity was then the great object of his reason -and pleasure; all external enjoyments of God's giving being for -necessity, convenience, and lawful delight, with this proviso -too, that the Almighty was to be seen, and sensibly enjoyed and -reverenced in every one of them. But how very wide the Christians -of these times are from this primitive institution is not difficult -to determine, although they make such loud pretensions to that most -holy Jesus, who not only gave the world a certain evidence of a -happy restoration, by his own coming, but promised his assistance -to all that would follow Him in the self-denial and way of his holy -cross; (John, viii. 12; xv. 7, 8; xvii. 20;) and therefore hath so -severely enjoined no less on all, as they would be everlastingly -saved. But whether the minds of men and women are not as profoundly -involved in all excess and vanity, as those who know Him not any -further than by hearsay; and whether being thus banished the -presence of the Lord, by their greedy seeking the things that are -below, and thereby having lost the taste of divine pleasure, they -have not feigned to themselves an imaginary pleasure, to quiet or -smother conscience, and pass their time without that anguish and -trouble which are the consequences of sin, that so they might be -at ease and security while in the world, let their own consciences -declare. (Rom. ii. 8, 9.) Adam's temptation is represented by -the fruit of a tree, (Gen. iii. 6,) thereby intimating the great -influence external objects, as they exceed in beauty, carry with -them upon our senses: so that unless the mind keep upon its constant -watch, so prevalent are visible things, that hard it is for one -to escape being insnared in them; (Mark, xiii. 33-37;) and he -shall need to be only sometimes entrapped, to cast so thick a veil -of darkness over the mind, that not only it shall with pleasure -continue in its fetters to lust and vanity, but proudly censure such -as refuse to wear them, strongly pleading for them, as serviceable -and convenient: that strange passion do perishing objects raise in -those minds where way is made, and entertainment given to them. But -Christ Jesus is manifested in us, and hath given unto us a taste -and understanding of Him that is true; and to all such a proportion -of his good spirit, as is sufficient, would they obey it, to redeem -their minds from that captivity they have been in to lust and -vanity, and entirely ransom them from the dominion of all visible -objects, and whatsoever may gratify the desires of the eye, the lust -of the flesh, and the pride of life; (1 John, ii. 15, 16;) that they -might be regenerated in their minds, changed in their affections, -and have their whole hearts set on things that are above, where moth -nor rust can ever pass, or enter to harm or destroy. - -XII. But it is a manifest sign of what mould and make the persons -are who practise and plead for such shameful Egyptian rags, as -pleasures. It is to be hoped that they never knew, or to be feared -they have forgotten, the humble, plain, meek, holy, self-denying, -and exemplary life, which the eternal Spirit sanctifies all obedient -hearts into; yea, it is indubitable that either such always have -been ignorant, or else they have lost sight of that good land, -that heavenly country, and blessed inheritance they once had some -glimmering prospect of. (Gal. v. 22-25; Eph. v. 8-11, 15, 16.) O -that they would but withdraw a while, sit down, weigh and consider -with themselves where they are, and whose work and will they are -doing! that they would once believe the devil hath not a stratagem -more pernicious to their immortal souls, than this of exercising -their minds in the foolish fashions and wanton recreations of the -times! Great and gross impieties beget a detestation in the opinion -of sober education and reputation; and therefore since the devil -rightly sees such things have no success with many; it is his next, -and most fatal design, to find some other entertainments, that -carry less of infection in their looks, (though more of security, -because less of scandal,) and more of pleasure in their enjoyment, -on purpose to busy and arrest people from a diligent search and -inquiry after those matters which necessarily concern their eternal -peace: (Eph. vi. 12-19:) that being ignorant of the heavenly life, -they may not be induced to press after it; but being only formally -religious, according to the traditions and precepts of others, -proceed to their common pleasures, and find no check therefrom, -their religion and conversation for the most part agreeing well -together, whereby an improvement in the knowledge of God, going on -from grace to grace, growing to the measure of the stature of Jesus -Christ himself, is not known; but as it was in the beginning at -seven, so it is at seventy; nay, not so innocent, unless by reason -of the old saying, "Old men are twice children." (Eph. i. 16-23; iv. -12, 13.) - -O! the mystery of godliness, the heavenly life, the true Christian, -are another thing. Wherefore we conclude that as the design of the -devil, where he cannot involve and draw into gross sin, is to busy, -delight, and allure the minds of men and women by more seeming -innocent entertainments, on purpose that he may more easily secure -them from minding their duty and progress, and obedience to the -only true God, which is eternal life; (John. xvii. 3;) and thereby -take up their minds from heavenly and eternal things; so those who -would be delivered from these snares should mind the holy, just, -grave, and self-denying teachings of God's grace and Spirit in -themselves, that they may reject, and for ever abandon the like -vanity and evil; (Tit. ii. 11-15;) and by a reformed conversation -condemn the world of its intemperance: so will the true discipleship -be obtained: for otherwise many enormous consequences and pernicious -effects will follow. It is to encourage such impious persons, to -continue and proceed in the like trades of feeding the people's -lusts; and thereby such make themselves partakers of their plagues, -who by continual fresh desire to the like curiosities, and that -way of spending time and estate, induce them to spend more time in -studying how to abuse time; lest, through their pinching and small -allowance, those prodigals should call their father's house to mind: -for whatsoever any think, more pleasant baits, alluring objects, -grateful entertainments, cunning emissaries, acceptable sermons, -insinuating lectures, taking orators, the crafty devil has not ever -had, by which to entice and insnare the minds of people, and totally -to divert them from heavenly reflections and divine meditations, -than the attire, sports, plays, and pastimes of this godless age, -the school and shop of Satan, hitherto so reasonably condemned. - - - - -CHAPTER XVIII. - - 1. But if these customs, &c. were but indifferent, yet - being abused they deserve to be rejected.--2. The abuse is - acknowledged by those that use them, therefore should leave - them.--3. Such as pretend to seriousness should exemplarily - withdraw from such latitudes: a wise parent weans his child of - what it dotes too much upon; and we should watch over ourselves - and neighbours.--4. God, in the case of the brazen serpent, &c. - gives us an example to put away the use of abused things.--5. - If these things were sometimes convenient, yet when their use - is prejudicial in example, they should be disused.--6. Such as - yet proceed to love their unlawful pleasures more than Christ - and his cross; the mischief they have brought to persons and - estates, bodies and souls.--7. Ingenuous people know this to be - true: an appeal to God's witness in the guilty: their state, - that of Babylon.--8. But temperance in food, and plainness in - apparel, and sober conversation conduce most to good: so the - apostle teaches in his epistles.--9. Temperance enriches a - land: it is a political good, as well as a religious one, in - all governments.--10. When people have done their duty to God, - it will be time enough to think of pleasing themselves.--11. An - address to the magistrates and all people, how to convert their - time and money to better purposes. - - -I. But should these things be as indifferent, as they are proved -perniciously unlawful; for I never heard any advance their plea -beyond the bounds of mere indifferency; yet so great is their abuse, -so universal the sad effects thereof, like to an infection, that -they therefore ought to be rejected of all; especially those whose -sobriety hath preserved theta on this side of that excess, or whose -judgments, though themselves be guilty, suggest the folly of such -intemperance. For what is an indifferent thing, but that which may -be done, or left undone? Granting, I say, this were the case, yet -do both reason and religion teach that when they are used with such -an excess of appetite as to leave them would be a cross to their -desires, they have exceeded the bounds of mere indifferency, and are -thereby rendered no less than necessary. Which being a violation of -the very nature of the things themselves, a perfect abuse enters; -and consequently they are no longer to be considered in the rank of -things simply indifferent, but unlawful. - -II. Now that the whole exchange of things, against which I have so -earnestly contended, are generally abused by the excess of almost -all ages, sexes, and qualities of people, will be confessed by many, -who yet decline not to conform themselves to them; and to whom, as I -have understood, it only seems lawful, because, say they, the abuse -of others should be no argument why we should not use them. But to -such I answer, That they have quite forgotten, or will not remember, -they have acknowledged these things to be but of an indifferent -nature; if so, and vanity never urged more, I say, there can be -nothing more clear, than since they acknowledge their great abuse, -that they are wholly to be forsaken: for since they may as well be -let alone as done at any time, surely they should then of duty be -let alone, when the use of them is an abetting the general excess, -(Phil. iii. 17,) and a mere exciting others to continue in their -abuse, because they find persons reputed sober to imitate them, or -otherwise give them an example. Precepts are not half so forcible as -examples. - -III. Every one that pretends to seriousness ought to inspect -himself, as having been too forward to help on the excess, and can -never make too much haste out of those inconveniencies that by his -former example he encouraged any to; that by a new one he may put -a seasonable check upon the intemperance of others. A wise parent -ever withdraws those objects, however innocent in themselves, which -are too prevalent upon the weak senses of his children, on purpose -that they might be weaned: and it is as frequent with men to bend -a crooked stick as much the contrary way, that they might make it -straight at last. Those that have more sobriety than others should -not forget their stewardships, but exercise that gift of God to the -security of their neighbours. It was murdering Cain that rudely -asked the Lord, "Was he his brother's keeper?" (Gen. iv. 9.) For -every man is necessarily obliged thereto; and therefore should be so -wise as to deny himself the use of such indifferent enjoyments as -cannot be used by him without too manifest an encouragement to his -neighbour's folly. - -IV. God hath sufficiently excited men to what is said; for in the -case of the brazen serpent, (2 Kings. xviii. 3, 4,) which was a -heavenly institution and type of Christ, he with great displeasure -enjoined it should be broken to pieces, because they were too -fond and doting upon it. Yes, the very groves themselves, however -pleasant for situation, beautiful for their walks and trees, -must be cut down: and why? Only because they had been abused to -idolatrous uses. And what is an idol but that which the mind puts an -over-estimate or value upon? None can benefit themselves so much by -an indifferent thing as others by not using that abused liberty. - -V. If those things were convenient in themselves, which is a step -nearer necessity than mere indifferency, yet when by circumstances -they become prejudicial, such conveniency itself ought to be put -off; much more what is but indifferent should be denied. People -ought not to weigh their private satisfactions more than a public -good; nor please themselves in too free a use of indifferent things, -at the cost of being so really prejudicial to the public as they -certainly are, whose use of them, if no worse, becomes exemplary -to others, and begets an impatience in their minds to have the -like. Wherefore it is both reasonable and incumbent on all to make -only such things necessary as tend to life and godliness, and to -employ their freedom with most advantage to their neighbours. (2 -Pet. i. 3.) So that here is a two-fold obligation; the one not to -be exemplary in the use of such things, which though they may use -them, yet not without giving too much countenance to the abuse and -excessive vanity of their neighbours. The other obligation is, that -they ought so far to condescend to such religious people, who are -offended at these fashions, and that kind of conversation as to -reject them. (Rom. xiv. 1, to the end.) - -VI. Now those who, notwithstanding what I have urged, will yet -proceed; what is it but that they have so involved themselves and -their affections in them, that it is hardly possible to reform them; -and that for all their many protestations against their fondness -to such fopperies, they really love them more than Christ and his -cross. Such cannot seek the good of others, who do so little respect -their own. For, after a serious consideration, what vanity, pride, -idleness, expense of time and estates have been and yet are! How -many persons debauched from their first sobriety, and women from -their natural sweetness and innocency to loose, airy, wanton, and -many times more enormous practices! How many plentiful estates -have been overrun by numerous debts, chastity ensnared by accursed -lustful intrigues; youthful health overtaken by the hasty seizure of -unnatural distempers, and the remaining days of such spent upon a -rack of their vice's procuring, and so made slaves to the unmerciful -but necessary effects of their own inordinate pleasures! in which -agony they vow the greatest temperance, but are no sooner out of it, -than in their vice again. (Lam. iv. 5; Job, xxi. 13, 14; Psalm lv. -23; xxxvii. 10; Eccl. viii. 12; Psalm xxxvii. 1, 2; Prov. ii. 22.) - -VII. That these things are the case, and almost innumerable more, -I am persuaded no ingenuous person of any experience will deny: -how then, upon a serious reflection, any that pretend conscience -or the fear of God Almighty, can longer continue in the garb, -livery, and conversation of those whose whole life tends to little -else than what I have repeated, much less join with them in their -abominable excess, I leave to the just principle in themselves to -judge. (Jer. xvi. 5-9.) No, surely! this is not to obey the voice -of God, who in all ages did loudly cry to all, Come out of--_of -what?_--the ways, fashions, converse, and spirit of Babylon. (Isa. -iii. 13-16; Jer. l. 8; xv. 6, 7; Amos, vi. 3-7.) What is that? -The great city of all these vain, foolish, wanton, superfluous, -and wicked practices, against which the Scriptures denounce most -dreadful judgments; ascribing all the intemperance of men and women -to the cup of wickedness she hath given them to drink; whose are the -things indifferent, if they must be so. And for witness, John in -his revelation says in her description: How much she hath glorified -herself, and lived deliciously, so much torment and sorrow give her. -And the kings of the earth, who have lived deliciously with her, -shall bewail her and lament her; and the merchants of the earth -shall weep and mourn over her; for no man buyeth her merchandise any -more; the merchandise of gold, and silver, and precious stones, and -of pearls, and fine linen, and purple, and silk, and scarlet, and -thyine-wood, and all manner of vessels of ivory, and all manner of -vessels of most precious wood, and of brass, and iron, and marble; -and cinnamon, and odours, and ointments, and frankincense, and wine, -and oil, and fine flour, and wheat, and beasts, and sheep, and -horses, and chariots, and slaves, and souls of men. (Rev. xviii. -7, 9, 11-13.) Behold the character and judgment of luxury: and -though I know it hath a further signification than what is literal, -yet there is enough to show the pomp, plenty, fulness, idleness, -ease, wantonness, vanity, lust, and excess of luxury that reign -in her. But at the terrible day, who will go to her exchange any -more? Who to her plays? Who will follow her fashions then? And who -shall traffic in her delicate inventions? Not one; for she shall be -judged. No plea shall excuse or rescue her from the wrath of the -Judge; for strong is the Lord, who will perform it. (Rev. xviii. -8.) If these reasonable pleas will not prevail, yet however I shall -caution such in the repetition of part of Babylon's miserable -doom: mind, my friends, more heavenly things, hasten to obey that -righteous principle which would exercise and delight you in that -which is eternal; or else with Babylon, the mother of lust and -vanity, the fruits that your souls lust after shall depart from you, -and all things which are dainty and goodly shall depart from you and -you shall find them NO MORE: O Dives! No more. (Rev. xviii. 14.) Lay -your treasures, therefore, up in heaven, O ye inhabitants of the -earth, where nothing can break through to harm them; but where time -shall shortly be swallowed up of eternity. (Luke, xii. 33, 34.) - -VIII. But my arguments against these things end not here: for the -contrary most of all conduces to good; namely, temperance in food, -plainness in apparel, with a meek, shame-faced, and quiet spirit, -and that conversation which doth only express the same in all godly -honesty: as the apostle saith, "Let no corrupt communication proceed -out of your mouth, but that which is good to the use of edifying, -that it may minister grace to the hearers; neither filthiness, nor -foolish talking, nor jesting, but rather giving of thanks: for let -no man deceive you with vain words, because of these things cometh -the wrath of God upon the children of disobedience." (Col. iv. -5, 6; 1 Thes. iv. 11, 12; 1 Pet. iii. 1-4; Eph. iv. 2; v. 3-6; 1 -Tim. iv. 12; Phil. iii. 16-20.) And if men and women were but thus -adorned after this truly Christian manner, impudence would soon -receive a check, and lust, pride, vanity, and wantonness find a -rebuke. (1 Pet. ii. 12; Prov. xxxi. 23-31; James, ii. 2-9.) They -would not be able to attack such universal chastity or encounter -such godly austerity: virtue would be in credit, and vice afraid -and ashamed, and excess not dare to show its face. There would be -an end of gluttony and gaudiness of apparel, flattering titles, -and a luxurious life; (2 Pet. iii. 11; Psal. xxvi. 6;) and then -primitive innocency and plainness would come back again, and that -plain-hearted, downright, harmless life would be restored, of not -much caring what we should eat, drink, or put on, (Luke, xii. -22-30,) as Christ tells us the Gentiles did, and as we know this age -daily does, under all its talk of religion; but as the ancients, -who with moderate care for necessaries and conveniencies of life, -devoted themselves to the concernments of a celestial kingdom, and -more minded their improvement in righteousness than their increase -in riches; for they laid their treasure up in heaven, (Matt. xxv. -21,) and endured tribulation for an inheritance that cannot be taken -away. - -IX. But the temperance I plead for is not only religiously but -politically good: it is the interest of good government to curb -and rebuke excesses: it prevents many mischiefs. Luxury brings -effeminacy, laziness, poverty, and misery; (Prov. x. 4; Eccl. -x. 16-18;) but temperance preserves the land. It keeps out -foreign vanities, and improves our own commodities: now we are -their debtors; then they would be debtors to us for our native -manufactures. By this means, such persons who by their excess, not -charity, have deeply engaged their estates, may in a short space -be enabled to clear them from those incumbrances which otherwise, -like moths, soon eat out plentiful revenues. It helps persons of -mean substance to improve their small stocks, that they may not -expend their dear earnings, and hard-got wages upon superfluous -apparel, foolish May-games, plays, dancings, shows, taverns, -ale-houses, and the like folly and intemperance, of which this land -is more infested, and by which it is rendered more ridiculous than -any kingdom in the world: for none I know of is so infested with -cheating mountebanks, savage morrice-dancers, pick-pockets, and -profane players, and stagers, to the slight of religion, the shame -of government, and the great idleness, expense, and debauchery of -the people: for which the Spirit of the Lord is grieved, and the -judgments of the Almighty are at the door, and the sentence ready -to be pronounced, "Let him that is unjust be unjust still." (Rev. -xxii. 11; Eccl. xii. 1.) Wherefore it is that we cannot but loudly -call upon the generality of the times, and testify both by our life -and doctrine against the like vanities and abuses, if possibly any -may be weaned from their folly, and choose the good old path of -temperance, wisdom, gravity, and holiness, the only way to inherit -the blessings of peace and plenty here, and eternal happiness -hereafter. - -X. Lastly, supposing we had none of these foregoing reasons justly -to reprove the practice of the land in these particulars; however, -let it be sufficient for us to say, that when people have first -learned to fear, worship, and obey their Creator, to pay their -numerous vicious debts, to alleviate and abate their oppressed -tenants; but above all outward regards, when the pale faces are -more commiserated, when the famished poor, the distressed widow, -and helpless orphan, God's works, and your fellow-creatures, are -provided for; then, I say, if then, it will be time enough for you -to plead the indifferency of your pleasures. But that the sweet and -tedious labour of the husbandman, early and late, cold and hot, wet -and dry, should be converted into the pleasure, ease, and pastime -of a small number of men; that the cart, the plough, the flail, -should be in that continual severity laid upon nineteen parts of -the land, to feed the inordinate lusts and delicious appetites of -the twentieth, is so far from the appointment of the great Governor -of the world, and God of the spirits of all flesh, that, to imagine -such horrible injustice as the effects of his determinations, and -not the intemperance of men, were wretched and blasphemous. As -on the other side, it would be to deserve no pity, no help, no -relief from God Almighty, for people to continue that expense in -vanity and pleasure, whilst the great necessities of such objects -go unanswered; especially since God hath made the sons of men but -stewards to each other's exigencies and relief. Yea, so strict is -it enjoined, that on the omission of these things, we find this -dreadful sentence partly to be grounded, "Depart from me, ye cursed, -into everlasting fire," &c. (Matt. xxv. 34-41.) As on the contrary, -to visit the sick, see the imprisoned, relieve the needy, &c. are -such excellent properties in Christ's account, that thereupon He -will pronounce such blessed, saying, "Come, ye blessed of my Father, -inherit the kingdom prepared for you," &c. (Matt. xxv. 34-41.) So -that the great are not, with the leviathan in the deep, to prey upon -the small, much less to make a sport of the lives and labours of the -lesser ones, to gratify their inordinate senses. - -XI. I therefore humbly offer an address to the serious consideration -of the civil magistrate, that, if the money which is expended in -every parish in such vain fashions as wearing of laces, jewels, -embroideries, unnecessary ribbons, trimmings, costly furniture, and -attendance, together with what is commonly consumed in taverns, -feasts, gaming, &c. could be collected into a public stock, or -something in lieu of this extravagant and fruitless expense, there -might be reparation to the broken tenants, workhouses for the able, -and alms-houses for the aged and impotent. Then should we have no -beggars in the land, the cry of the widow and the orphan would -cease, and charitable relief might easily be afforded towards the -redemption of poor captives, and the refreshment of such distressed -Protestants as labour under the miseries of persecution in other -countries: nay, the Exchequer's needs, on just emergencies, might -be supplied by such a bank: this sacrifice and service would please -the just and merciful God: it would be a noble example of gravity -and temperance to foreign states, and an unspeakable benefit to -ourselves at home. - -Alas! why should men need persuasions to what their own felicity -so necessarily leads them? Had these _vitiosos_ of the times but a -sense of heathen Cato's generosity, they would rather deny their -carnal appetites than leave such noble enterprises unattempted. -But that they should eat, drink, play, game, and sport away their -health, estates, and, above all, their irrevocable precious time, -which should be dedicated to the Lord, as a necessary introduction -to a blessed eternity, and than which, did they but know it, no -worldly solace would come in competition: I say, that they should -be continually employed about these poor, low things is to have the -heathens judge them in God's days, as well as Christian precepts -and examples condemn them. And their final doom will prove the -more astonishing, in that this vanity and excess are acted under a -profession of the self-denying religion of Jesus, whose life and -doctrine are a perpetual reproach to the most of Christians. For -He was humble, but they are proud; He forgiving, they revengeful; -He meek, they fierce; He plain, they gaudy; He abstemious, they -luxurious; He chaste, they lascivious: He a pilgrim on earth, -they citizens of the world: in fine, He was meanly born, poorly -attended, and obscurely brought up; He lived despised, and died -hated of the men of his own nation. O you pretended followers of -this crucified Jesus! examine yourselves, try yourselves, know -you not your own selves; if He dwell not, if He rule not in you, -that you are reprobates? Be ye not deceived, for God will not be -mocked, (at last with forced repentances,) such as you sow, such -you must reap. (1 Cor. xiii. 5; Gal. vi. 8.) I beseech you to hear -me, and remember you were invited and entreated to the salvation of -God. I say; as you sow, you reap: if you are enemies to the cross -of Christ,--and you are so if you will not bear it, but do as you -list, and not as you ought;--if you are uncircumcised in heart and -ear, and you are so, if you will not hear, and open to Him that -knocks at the door within, and if you resist and quench the Spirit -in yourselves, that strives with you, to bring you to God, (and -that you certainly do who rebel against its motions, reproofs, -and instructions,) then you sow to the flesh, to fulfil the lusts -thereof, and of the flesh will you reap the fruits of corruption, -(Rom. ii. 8,) woe, anguish, and tribulation, from God, the Judge -of quick and dead, by Jesus Christ. But if you will daily bear the -holy cross of Christ, and sow to the Spirit; if you will listen to -the light and grace that comes by Jesus, and which He has given -to all people for salvation, and square your thoughts, words, and -deeds thereby, which leads and teaches the lovers of it to deny all -ungodliness and the world's lusts, and to live soberly, righteously, -and godly in this present evil world, then may you with confidence -look for the blessed hope and joyful coming, and glorious appearance -of the great God and our Saviour Jesus Christ. (Tit. ii. 11-13.) -Let it be so, O you Christians, and escape the wrath to come! Why -will you die? Let the time past suffice: remember, that No Cross, -no Crown. Redeem then the time, for the days are evil, (Eph. v. -16,) and yours are but very few. Therefore gird up the loins of your -minds, be sober, fear, watch, pray, and endure to the end; calling -to mind for your encouragement and consolation, that all such as -through patience and well-doing wait for immortality, (Rom. ii. 7,) -shall reap glory, honour, and eternal life in the kingdom of the -Father: whose is the kingdom, the power, and the glory for ever. -Amen. - - - - -END OF PART I. - - - - - NO CROSS, NO CROWN. - - THE - - SECOND PART: - - CONTAINING - - AN ACCOUNT OF THE REMARKABLE SAYINGS - - OF - - MEN EMINENT FOR THEIR GREATNESS, - LEARNING, OR VIRTUE; - - COLLECTED IN FAVOUR OF THE TRUTH DELIVERED IN THE - - FIRST PART; - - BY WILLIAM PENN. - - - - -PREFACE. - - -No Cross, No Crown, should have ended here; but that the power which -examples and authorities have put upon the minds of the people, -above the most reasonable and pressing arguments, inclined me to -present my readers with some of those many instances that might be -given, in favour of the virtuous life recommended in our discourse. -I chose to cast them into three sorts of testimonies, not after -the threefold subject of the book; but suitable to the times, -qualities, and circumstances of the persons that gave them forth; -whose divers excellencies and stations have transmitted their names -with reputation to our own times. The first testimony comes from -those called Heathens; the second from professed Christians; and -the last, from retired, aged, and dying men; being their last and -serious reflections, to which no ostentation or worldly interests -could induce them. Where it will be easy for the considerate reader -to observe, how much the pride, avarice, and luxury of the world -stood reprehended in the judgments of persons of great credit -amongst men; and what was that life and conduct, that in their most -retired meditations, when their sight was clearest, and judgment -most free and disabused, they thought would give peace here, and lay -foundations of eternal blessedness. - - - - -CHAPTER XIX. - - _The Testimonies of several great, learned, and virtuous - personages among the_ Gentiles, _urged against the excesses of - the age, in favour of the self-denial, temperance, and piety, - recommended in the first part of this discourse._ - - -I. AMONG THE GREEKS, &c. viz. - - 1. Cyrus.--2. Artaxerxes.--3. Agathocles.--4. Philip.--5. - Ptolemy.--6. Xenophanes.--7. Antigonus.--8. Themistocles.--9. - Aristides.--10. Pericles.--11. Phocion.--12. Clitomachus.--13. - Epaminondas.--14. Demosthenes.--15. Agasicles.--16. - Agesilaus.--17. Agis.--18. Alcamenes.--19. Alexandrides.--20. - Anaxilas.--21. Ariston.--22. Archidamus.--23. Cleomenes.--24. - Dersyllidas.--25. Hippodamus.--26. Leonidas.--27. Lysander.--28. - Pausanias.--29. Theopompus, &c.--30. The manner of life and - government of the Lacedæmonians in general.--31. Lycurgus their - lawgiver. - -I. Cyrus, than whom a greater monarch we hardly find in story, -is more famous for his virtue than his power; God calls him his -shepherd. Now let us see the principles of his conduct and life. -So temperate was he in his youth, that when Astyages, urged him -to drink wine, he answered, "I am afraid lest there should be -poison in it, having seen thee reel and sottish after having drunk -thereof." And so careful was he to keep the Persians from corruption -of manners, that he would not suffer them to leave their rude and -mountainous country, for one more pleasant and fruitful, lest -through plenty and ease, luxury at last might debase their spirits. -And so very chaste was he, that having taken a lady of quality, a -most beautiful woman, his prisoner, he refused to see her, saying, -"I have no mind to be a captive to my captive." It seems, he claimed -no such propriety; but shunned the occasion of evil. The comptroller -of his household asking him one day what he would please to have -for his dinner; "Bread," said he; "for I intend to encamp nigh the -water:" a short and easy bill of fare: but this shows the power he -had over his appetite as well as his soldiers; and that he was fit -to command others, that could command himself: according to another -saying of his, "No man," saith he, "is worthy to command, who is -not better than those who are to obey." And when he came to die, -he gave this reason of his belief of immortality; "I cannot," said -he, "persuade myself to think that the soul of man, after having -sustained itself in a mortal body, should perish when delivered out -of it, for want of it;" a saying of perhaps as great weight, as may -be advanced against Atheism, from more enlightened times. - -II. Artaxerxes Mnemon, being upon an extraordinary occasion reduced -to eat barley bread, and dried figs, and drink water, "What -pleasure," saith he, "have I lost till now, through my delicacies -and excess!" - -III. Agathocles becoming king of Sicily, from being the son of a -potter, always to humble his mind to his original, would be daily -served in earthen vessels upon his table: an example of humility and -plainness. - -IV. Philip, king of Macedon, upon three sorts of good news, -arrived in one day, feared too much success might transport him -immoderately; and therefore prayed for some disappointments to -season his prosperity, and caution his mind under the enjoyment of -it. He refused to oppress the Greeks with his garrisons, saying, -"I had rather retain them by kindness than fear, and to be always -beloved, than for a while terrible." One of his minions persuading -him to decline hearing a cause, wherein a particular friend was -interested, "I had much rather," says he, "thy friend shall lose -his cause, than I my reputation." Seeing his son, Alexander, -endeavouring to gain the hearts of the Macedonians, by gifts and -rewards, "Canst thou believe," says he, "that a man that thou hast -corrupted to thy interests, will ever be true to them?" When his -court would have had him quarrel with and correct the Peloponnenses -for their ingratitude to him, he said, "By no means; for if they -despise and abuse me after being kind to them, what will they do if -I do them harm?"--a great example of patience in a king, and wittily -said. Like to this was his reply to the ambassadors of Athens, whom -asking after audience, if he could do them any service, and one -of them surlily answering, The best thou canst do us is to hang -thyself, he was nothing disturbed, though his court murmured; but -calmly said to the ambassador, "Those who suffer injuries are better -people than those that do them." To conclude with him: being one day -fallen along the ground, and seeing himself in that posture he cried -out, "What a small spot of earth do we take up, and yet the whole -world cannot content us!" - -V. Ptolemy, son of Lagus, being reproached for his mean original, -and his friends angry that he did not resent it; "We ought," says -he, "to bear reproaches patiently." - -VI. Xenophanes being jeered for refusing to play at a forbidden -game, answered: "I do not fear my money, but my reputation: they -that make laws, must keep them." A commendable saying. - -VII. Antigonus being taken sick, he said, it was a warning from -God to instruct him of his mortality. A poet flattered him with -the title of the Son of God, he answered, "My servant knows the -contrary." Another sycophant telling him, that the will of kings -is the rule of justice: "No," saith he, "rather justice is the rule -of the will of kings;" and being pressed by his minions to put a -garrison into Athens, to hold the Greeks in subjection, he answered, -"he had not a stronger garrison than the affections of his people." - -VIII. Themistocles, after all the honour of his life, sits down with -this conclusion, "That the way to the grave is more desirable than -the way to worldly honours." His daughter being courted by one of -little wit and great wealth, and another of little wealth and great -goodness; he chose the poor man for his son-in-law: "For," saith he, -"I will rather have a man without money, than money without a man;" -reckoning, that not money, but worth, makes the man. Being told by -Symmachus, that he would teach him the art of memory; he gravely -answered, he had rather learn the art of forgetfulness: adding, he -could remember enough, but many things he could not forget, which -were necessary to be forgotten: as the honours, glories, pleasures, -and conquests he had spent his days in: too apt to transport to vain -glory. - -IX. Aristides, a wise and just Greek, of greatest honour and trust -with the Athenians;--he was a great enemy to cabals in government: -the reason he renders is, "Because," saith he, "I would not be -obliged to authorize injustice." He so much hated covetousness, -though he was thrice chosen treasurer of Athens, that he lived -and died poor, and that of choice: for being therefore reproached -by a rich usurer, he answered, "Thy riches hurt thee more than my -poverty hurts me." Being once banished by a contrary faction in -the state, he prayed to God, that the affairs of his country might -go so well, as never to need his return: which however caused him -presently to be recalled: whereupon he told them, that he was not -troubled for his exile with respect to himself, but the honour of -his country. Themistocles, their general, had a project to propose, -to render Athens mistress of Greece, but it required secrecy: the -people obliged him to communicate it to Aristides, whose judgment -they would follow. Aristides having privately heard it from -Themistocles, publicly answered the people, "True there was nothing -more advantageous, nothing more unjust:" which quashed the project. - -X. Pericles, as he mounted the tribunal, prayed to God that not a -word might fall from him, that might scandalize the people, wrong -the public affairs, or hurt his own. One of his friends praying -him to speak falsely in his favour; "We are friends," saith he, -"but not beyond the altar;" meaning not against religion and truth. -Sophocles being his companion, upon sight of a beautiful woman, said -to Pericles, "Ah, what a lovely creature is that!" To whom Pericles -replied, "It becometh a magistrate not only to have his hands clean, -but his tongue and eyes also." - -XI. Phocion, a famous Athenian, was honest and poor, yea, he -contemned riches: for a certain governor making rich presents, he -returned them; saying, "I refused Alexander's." And when several -persuaded him to accept of such bounty, or else his children would -want, he answered, "If my son be virtuous, I shall leave him enough; -and if he be vicious, more would be too little." He rebuked the -excess of the Athenians, and that openly; saying, "He that eateth -more than he ought, maketh more diseases than he can cure." To -condemn or flatter him, was to him alike. Antipater pressing him to -submit to his sense, he answered, "Thou canst not have me for thy -friend and flatterer too." Seeing a man in office to speak much, and -do little, he asked, "How can that man do business, that is always -drunk with talking?" After all the great services of his life, he -was unjustly condemned to die; and going to the place of execution, -lamented by the people, one of his enemies spit in his face; he -took it without any disorder of mind, only saying, "Take him away." -Before execution, his friends asked him, whether he had nothing to -say to his son? "Yes," said he, "let him not hate my enemies, nor -revenge my death: I see it is better to sleep on the earth with -peace, than with trouble upon the softest bed: that he ought to do -that which is his duty; and what is more is vanity: that he must not -carry two faces: that he promise little, but keep his promises: the -world does the contrary." - -XII. Clitomachus had so great a love to virtue, and practised it -with such exactness, that if at any time in company he heard wanton -or obscene discourse, he was wont to quit the place. - -XIII. Epaminondas being invited to a sacrificial feast, so soon -as he entered he withdrew, because of the sumptuous furniture and -attire of the place and people; saying, "I was called at Leurtra to -a sacrifice, but I find it is a debauch." The day after the great -battle he obtained upon his enemies, he seemed sad and solitary, -which was not his ordinary temper; and being asked why, answered, -"I would moderate the joy of yesterday's triumphs." A Thessalian -general, and his colleague in a certain enterprise, knowing his -poverty, sent him two thousand crowns to defray his part of the -charges; but he seemed angry, and answered, "This looks like -corrupting me;" contenting himself with less than five pounds, -which he borrowed of one of his friends for that service. The same -moderation made him refuse the presents of the Persian emperor, -saying, "They were needless if he only desired of him what was just; -if more, he was not rich enough to corrupt him." Seeing a rich man -refuse to lend one of his friends money that was in affliction, -he said, "Art not thou ashamed to refuse to help a good man in -necessity?" After he had freed Greece from trouble, and made the -Thebans, his countrymen, triumph over the Lacedæmonians, till then -invincible, that ungrateful people arraigned him and his friends, -under pretence of acting something without authority: he, as -general, took the blame upon himself, justified the action both from -necessity and success, arraigning his judges for ingratitude whilst -himself was at the bar, which caused them to withdraw with fallen -countenances, and hearts smitten with guilt and fear. To conclude, -he was a man of great truth and patience, as well as wisdom and -courage; for he was never observed to lie in earnest or in jest. And -notwithstanding the ill and cross humours of the Thebans, aggravated -by his incomparable hazards and services for their freedom and -renown, it is reported of him that he ever bore them patiently, -often saying that he ought no more to be revenged of his country -than of his father. - -XIV. Demosthenes, the great orator of Athens, had these sentences: -"That wise men speak little, and that therefore nature hath given -men two ears and one tongue, to hear more than they speak." To one -that spoke much he said, "How cometh it that he who taught thee -to speak, did not teach thee to hold thy tongue?" He said of a -covetous man, "That he knew not how to live all his lifetime, and -that he left it for another to live after he was dead. That it was -an easy thing to deceive one's self, because it was easy to persuade -one's self to what one desired." He said, "That calumnies were -easily received, but time would always discover them. That there -was nothing more uneasy to good men than not to have the liberty -of speaking freely; and that if any one knew what he had to suffer -from the people, he would never meddle to govern them. In fine, that -man's happiness was to be like God; and to resemble Him, we must -love truth and justice." - -XV. Agasicles, king of the Lacedæmonians, or Spartans, which are -one, was of the opinion that it was better to govern without force: -and, says he, the means to do it is to govern the people as a father -governs his children. - -XVI. Agesilaus, king of the same people, would say, that he had -rather be master of himself than of the greatest city of his -enemies: and to preserve his own liberty than to usurp the liberty -of another man. "A prince," says he, "ought to distinguish himself -from his subjects by his virtue, and not by his state or delicacy -of life." Wherefore he wore plain, simple clothing; his table was -as moderate and his bed as hard as that of any ordinary subject. -And when he was told that one time or other he would be obliged to -change his fashion: "No," saith he, "I am not given to change even -in a change: and this I do," saith he, "to remove from young men -any pretence of luxury, that they may see their prince practise -what he counsels them to do." He added, "That the foundation of -the Lacedæmonian laws was to despise luxury, and to reward with -liberty; nor," saith he, "should good men put a value upon that -which mean and base souls make their delight." Being flattered by -some with divine honour, he asked them if they could not make gods -too? If they could why did they not begin with themselves?--The same -austere conduct of life made him refuse to have his statue erected -in the cities of Asia: nor would he suffer his picture to be taken; -and his reason is good: "for," saith he, "the fairest portraiture -of men is their own actions."--Whatsoever was to be suddenly done -in the government, he was sure to set his hand first to the work, -like a common person. He would say, it did not become men to make -provision to be rich but to be good. Being asked the means to true -happiness; he answered, "To do nothing that should make a man fear -to die:" another time, "To speak well, and do well." Being called -home by the ephori, or supreme magistrates, the way of the Spartan -constitution, he returned, saying, "It is not less the duty of a -prince to obey laws than to command men." He conferred places of -trust and honour upon his enemies, that he might constrain their -hatred into love. A lawyer asking him for a letter to make a person -judge that was of his own friends; "My friends," says he, "have -no need of recommendation to do justice."--A comedian of note, -wondering that Agesilaus said nothing to him, asked if he knew him; -"Yes," said he, "art not thou the buffoon Callipedes?" One calling -the king of Persia the Great king, he answered, "He is not greater -than I unless he hath more virtue than I."--One of his friends -catching him playing with his children, he prevented him thus: "Say -nothing till thou art a father too."--He had great care of the -education of youth, often saying, "We must teach children what they -should do when they are men." The Egyptians despising him because he -had but a small train and a mean equipage; "Oh," said he, "I will -have them to know royalty consists not in vain pomp but in virtue." - -XVII. Agis, another king of Lacedæmon, imprisoned for endeavouring -to restore their declining discipline, being asked whether he -repented not of his design; answered, "No; for," saith he, "good -actions never need repentance." His father and mother desiring of -him to grant something he thought unjust, he answered, "I obeyed you -when I was young; I must now obey the laws, and do that which is -reasonable."--As he was leading to the place of execution one of his -people wept, to whom he said, "Weep not for me; for the authors of -this unjust death are more in fault than I." - -XVIII. Alcamenes, king of the same people, being asked which was -the way to get and preserve honour; answered, "To despise wealth." -Another wondering why he refused the presents of the Messenians, he -answered, "I make conscience to keep the laws that forbid it." To a -miser, accusing him of being so reserved in his discourse, he said, -"I had rather conform to reason than thy covetousness; or, I had -rather be covetous of my words than money." - -XIX. Alexandrides hearing an exile complain of his banishment, saith -he, "Complain of the cause of it, to wit, his deserts, for there -is nothing hurtful but vice." Being asked why they were so long in -making the process of criminals in Lacedæmon, "Because," saith he, -"when they are once dead they are past repentance." This shows their -belief of immortality and eternal blessedness; and that even poor -criminals, through repentance, may obtain it. - -XX. Anaxilas would say that the greatest advantage kings had upon -other men was their power of excelling them in good deeds. - -XXI. Ariston hearing one admire this expression, "We ought to do -good to our friends and evil to our enemies;" answered, "By no -means; we ought to do good to all; to keep our friends and to gain -our enemies." A doctrine the most difficult to flesh and blood in -all the precepts of Christ's sermon upon the mount: nay, not allowed -to be his doctrine, but both an eye for an eye, defended against -his express command, and oftentimes an eye put out, an estate -sequestered, and life taken away under a specious zeal for religion -too; as if sin could be christened, and impiety entitled to the -doctrine of Christ: O, will not such heathens rise up in judgment -against our worldly Christians in the great day of God! - -XXII. Archidamus also, king of Sparta, being asked who was -master of Lacedæmonia; "The laws," saith he, "and after them the -magistrates." One praising a musician in his presence, "Ah!" saith -he, "but when wilt thou praise a good man?"--Another saying, that -man is an excellent musician: "That is all one," saith he, "as if -thou wouldst say, there is a good cook:" counting both trades of -voluptuousness.--Another promising him some excellent wine; "I care -not," saith he, "for it will only put my mouth out of taste to my -ordinary liquor;" which it seems was water.--Two men chose him an -arbitrator; to accept it, he made them promise to do what he would -have them: "Then," said he, "stir not from this place till you have -agreed the matter between yourselves," which was done.--Dionysius, -king of Sicily, sending his daughters rich apparel, he forbad them -to wear it, saying, "You will seem to me but the more homely." This -great man certainly was not of the mind to breed up his children at -the exchanges, dancing-schools, and play-houses. - -XXIII. Cleomenes, king of the same people, would say, "That kings -ought to be pleasant; but not to cheapness and contempt." He was so -just a man in power, that he drove away Demaratus his fellow-king, -(for they always had two,) for offering to corrupt him in a cause -before them, "Lest," saith he, "he should attempt others less able -to resist him, and so ruin the state." - -XXIV. Dersyllidas perceiving that Pyrrhus would force a prince -upon his countrymen, the Lacedæmonians, whom they lately rejected, -stoutly opposed him, saying, "If thou art God, we fear thee not, -because we have done no evil; and if thou art but a man we are men -too." - -XXV. Hippodamus seeing a young man ashamed, that was caught in bad -company, he reproved him sharply, saying, "For time to come, keep -such company as thou needest not blush at." - -XXVI. Leonidas, brother to Cleomenes, being offered by Xerxes to -be made an emperor of Greece, answered, "I had rather die for my -own country, than have an unjust command over other men's;" adding, -"Xerxes deceived himself, to think it a virtue to invade the right -of other men." - -XXVII. Lysander being asked by a person, what was the best frame of -government; "That," says he, "where every man hath according to his -deserts." Though one of the greatest captains that Sparta bred, he -had learned by his wisdom to bear personal affronts: "Say what thou -wilt," says he to one that spoke abusively to him, "empty thyself, -I shall bear it." His daughters were contracted in marriage to some -persons of quality, but he dying poor, they refused to marry them; -upon which the ephori condemned each of them in a great sum of -money, because they preferred money before faith and engagement. - -XXVIII. Pausanias, son of Cleombrotus, and colleague of Lysander, -beholding, among the Persian spoils they took, the costliness of -their furniture, said, "It had been much better if they had been -worth less, and their masters more." And after the victory of -Platæa, having a dinner dressed according to the Persian manner, and -beholding the magnificence and furniture of the treat; "What," saith -he, "do these people mean, that live in such wealth and luxury, to -attack our meanness and poverty?" - -XXIX. Theopompus saith, "The way to preserve a kingdom, is to -embrace the counsel of one's friends, and not to suffer the meaner -sort to be oppressed." One making the glory of Sparta to consist -in commanding well, he answered, "No, it is in knowing how to obey -well." He was of opinion, that great honours hurt a state; adding, -that time would abolish great, and augment moderate honours among -men; meaning, that men should have the reputation they deserve, -without flattery and excess. - -A rhetorician, bragging himself of his art, was reproved by a -Lacedæmonian; "Dost thou call that an art," saith he, "which hath -not truth for its object?" Also a Lacedæmonian being presented with -a harp after dinner, by a musical person, "I do not," saith he, -"know how to play the fool." Another being asked, what he thought -of a poet of the times, answered, "Good for nothing but to corrupt -youth." Nor was this only the wisdom and virtue of some particular -persons, which may be thought to have given light to the dark body -of their courts; but their government was wise and just, and the -people generally obeyed it; making virtue to be true honour, and -that honour dearer to them than life. - -XXX. Lacedæmonian customs, according to Plutarch, were these: -they were very temperate in their eating and drinking, their -most delicate dish being a pottage made for the nourishment of -ancient people. They taught their children to write and read, to -obey the magistrates, to endure labour, and to be bold in danger: -the teachers of other sciences were not so much as admitted in -Lacedæmonia.--They had but one garment, and that new once a year. -They rarely used baths or oil, the custom of those parts of the -world.--They accustomed their youth to travel by night without -light, to use them not to be afraid.--The old governed the young; -and those of them who obeyed not the aged, were punished.--It was -a shame not to bear reproof among the youth; and among the aged, -matter of punishment not to give it. They made ordinary cheer, on -purpose to keep out luxury; holding, that mean fare kept the spirit -free, and the body fit for action. They permitted not their youth -to travel, lest they should corrupt their manners; and for the same -reason they permitted not strangers to dwell amongst them, that -conformed not to their way of living. In this they were so strict, -that such of their youth that were not educated in their customs, -enjoyed not the privileges of natives. They would suffer neither -comedies nor tragedies to be acted in their country. They condemned -a soldier but for painting his buckler of several colours: and -publicly punished a young man for having learned but the way to a -town given to luxury. They also banished an orator for bragging, -that he could speak a whole day upon any subject: for they did not -like much speaking, much less for a bad cause.--They buried their -dead without any ceremony or superstition; for they only used a red -cloth upon the body, broidered with olive leaves; this burial had -all degrees. Mourning they forbad, and epitaphs too.--When they -prayed to God, they stretched forth their arms, which with them was -a sign that they must do good works, as well as make good prayers. -They asked of God but two things, patience in labour, and happiness -in well-doing. - -This account is mostly the same with Xenophon's: adding, that they -ate moderately, and in common: the aged mixed with the youth, to -awe them, and give them good example.--When they were fifteen -years of age, instead of leaving them to their own conduct, as -in other places, they had most care of their conversation, that -they might preserve them from the mischiefs _that_ age is incident -to. And those that would not comply with these rules, were not -counted always honest people.--And in this, their government was -excellent; that they thought there was no greater punishment for a -bad man, than to be known and used as such, at all times, and in all -places; for they were not to come into the company of persons of -reputation.--They were to give place to all others; to stand when -they sat; to be accountable to every honest man that met them of -their conversation.--That they must keep their poor kindred.--That -they used not the same freedoms that honest people might use: by -which means they kept virtue in credit, and vice in contempt.--They -used all things necessary for life, without superfluity or want; -despising riches, and sumptuous apparel, and living: judging, that -the best ornament of the body is health, and of the mind, virtue. -"And since," saith Xenophon, "it is virtue and temperance that -render us commendable, and that it is only the Lacedæmonians that -reverence them publicly, and have made it the foundation of their -state; their government, of right, merits preference to any other -in the world. But that," saith he, "which is strange, is, that all -admire it, but none imitate it." Nor is this account and judgment -fantastical. - -XXXI. Lycurgus, their famous founder and lawgiver, instilled these -principles, and by his power with them, made them laws to rule -them. Let us hear what he did: Lycurgus, willing to retire his -citizens from a luxurious to a virtuous life, and show them how -much good conduct and honest industry might meliorate the state of -mankind, applied himself to introduce a new model of government, -persuading them to believe, that though they were descended of noble -and virtuous ancestors, if they were not exercised in a course of -virtue, they would, like the dog in the kitchen, rather leap at -the meat than run at the game. In fine, they agreed to obey him. -The first thing then that he did to try his power with them, was, -to divide the land into equal portions, so that the whole Laconic -country seemed but the lots of brethren: this grieved the rich; -but the poor, which were the most, rejoiced.--He rendered wealth -useless by community; and forbad the use of gold and silver: he made -money of iron, too base and heavy to make a thief. He retrenched -their laws of building, suffering no more ornament than could be -made with a hatchet and a saw: and their furniture was like their -houses. This course disbanded many trades: no merchant, no cook, no -lawyer, no flatterer, no divine, no astrologer, was to be found in -Lacedæmonia. Injustice was banished, their society having cut up -the root of it, which is avarice, by introducing a community, and -making gold and silver useless. To prevent the luxury of tables, as -well as of apparel, he ordained public places of eating, where all -should publicly be served; those that refused to come thither, were -reputed voluptuous and reproved, if not corrected. He forbad costly -offerings in the temple, that they might offer often; for that God -regardeth the heart, not the offering.--These and some more, were -the laws he instituted; and whilst the Spartans kept them, it is -certain they were the first state of Greece; which lasted about five -hundred years. It is remarkable, that he would never suffer the -laws to be written, to avoid barratry; and that the judges might -not be tied religiously to the letter of the law; but left to the -circumstances of fact; in which no inconvenience was observed to -follow. - - -II. _The_ ROMANS _also yielded us instances to our point in hand_, -viz. - - 1. Cato.--2. Scipio Africanus.--3. Augustus.--4. Vespasian.--5. - Trajan.--6. Adrian.--7. Marcus Aurelius Antoninus.--8. - Pertinax.--9. Pescennius.--10. Alexander Severus.--11. - Dioclesian.--12. Theodosius. - -1. Cato, that sage Roman, seeing a luxurious man loaded with flesh, -"Of what service," saith he, "can that man be, either to himself, -or the commonwealth?" One day beholding the statues of several -persons erecting, that he thought little worthy of remembrance, that -he might despise the pride of it, "I had rather," said he, "they -should ask, why they set not up a statue to Cato, than why they -do."--He was a man of severity of life, both example and judge.--His -competitors in the government, hoping to be preferred, took the -contrary humour, and mightily flattered the people: this good man -despised their arts, and with an unusual fervency cried out, "That -the distempers of the commonwealth did not require flatterers to -deceive them, but physicians to cure them;" which struck so great -an awe upon the people, that he was first chosen of them all.--The -fine dames of Rome became governors to their husbands; he lamented -the change, saying, "It is strange that those who command the world -should yet be subject to women."--He thought those judges, that -would not impartially punish malefactors, greater criminals than -the malefactors themselves: a good lesson for judges of the world. -He would say, That it was better to lose a gift than a correction; -"for," says he, "the one corrupts us, but the other instructs -us.--That we ought not to separate honour from virtue; for then -there would be few any more virtuous." He would say, "No man is fit -to command another, that cannot command himself. Great men should -be temperate in their power, that they may keep it. For men to be -too long in offices in a government, is to have too little regard -to others, or the dignity of the state. They that do nothing, will -learn to do evil. That those who have raised themselves by their -vices, should gain to themselves credit by virtue." He repented him, -that ever he passed away one day without doing good. And that there -is no witness any man ought to fear, but that of his own conscience. -Nor did his practice fall much short of his principles. - -II. Scipio Africanus, though a great general, loaded with honours -and triumphs, preferred retirement to them all; being used to say, -That he was never less alone, than when he was alone: implying, -that the most busy men in the world, are the most destitute of -themselves; and, that external solitariness gives the best company -within. After he had taken Carthage, his soldiers brought him a most -beautiful prisoner; he answered, "I am your general;" refusing to -debase himself, or dishonour her. - -III. Augustus eating at the table of one of his friends, where a -poor slave breaking a crystal vessel, fell upon his knees, begging -him that his master might not fling him to the lampreys; as he had -use to do for food, with such of them that offended him: Augustus -hating his friend's cruelty, broke all his friend's crystal vessels, -both reproving his luxury and his severity. He never recommended any -of his own children, but he always added, If they deserve it. He -reproved his daughter for her excess in apparel, and both rebuked -and imprisoned her for her immodest latitudes. The people of Rome -complaining that wine was dear, he sent them to the fountains, -telling them they were cheap. - -IV. Vespasian was a great and an extraordinary man, who maintained -something of the Roman virtue in his time. One day seeing a young -man finely dressed, and richly perfumed, he was displeased with -him, saying, "I had rather smell the poor man's garlic, than thy -perfume:" and took his place and government from him. A certain -person being brought before him, that had conspired against him, -he reproved him, and said, "That it was God who gave and took away -empires." Another time conferring favour upon his enemy, and being -asked why he did so, he answered, that he should remember the right -way. - -V. Trajan would say, "That it became an emperor to act towards his -people, as he would have his people act towards him." The governor -of Rome having delivered the sword into his hand, and created him -emperor; "Here," saith he, "take it again: if I reign well, use it -for me: if ill, use it against me." An expression which shows great -humility and goodness, making power subservient to virtue. - -VI. Adrian, also emperor, had several sayings worthy of notice: one -was, "That a good prince did not think the estates of his subjects -belonging to him." He would say, "That kings should not act the -king:" that is, should be just, and mix sweetness with greatness, -and be conversible with good men. "That the treasures of princes -are like the spleen, that never swells, but it makes other parts -shrink:" teaching princes thereby to spare their subjects.--Meeting -one that was his enemy before he was emperor, he cried out to him, -"Now thou hast no more to fear:" intimating, that, having power to -revenge himself, he would rather use it to do him good. - -VII. Marcus Aurelius Antoninus, a good man, (the Christians of -his time felt it,) commended his son for weeping at his tutor's -death, answering those that would have rendered it unsuitable to -his condition, "Let him alone," says he, "it is fit he should -show himself a man, before he be a prince." He did nothing in the -government without consulting his friends, and would say, "It is -more just that one should follow the advice of many, than many -the mind of one." He was more philosopher than emperor: for his -dominions were greater within than without. And having commanded his -own passions by a circumspect conformity to virtuous principles, -he was fit to rule those of other men. Take some of his excellent -sayings, as followeth: "Of my grandfather Verus I have learned to be -gentle and meek, and to refrain from all anger and passion. From the -fame and memory of him that begot me, shamefacedness, and manlike -behaviour. I observed his meekness, his constancy without wavering, -in those things, which, after a due examination and deliberation, -he had determined. How free from all vanity he carried himself in -matters of honour and dignity! His laboriousness and assiduity: his -readiness to hear any man that had ought to say, tending to any -common good. His moderate condescending to other men's occasions -as an ordinary man.--Of my mother, to be religious and bountiful, -and to forbear not only to do, but to intend any evil. To content -myself with a spare diet, and to fly all such excess as is incident -to great wealth.--Of my grandfather, both to frequent public schools -and auditories, and to get me good and able teachers at home; and -that I ought not to think much, if upon such occasions I were at -excessive charge. I gave over the study of rhetoric and poetry, and -of elegant, neat language. I did not use to walk about the house in -my senator's robe, nor to do any such things. I learned to write -letters without any affectation and curiosity; and to be easy, and -ready to be reconciled, and well pleased again with them that had -offended me, as soon as any of them would be content to seek unto me -again. To observe carefully the several dispositions of my friends, -and not to be offended with idiots, nor unreasonably to set upon -those, that are carried away with the vulgar opinions, with the -theorems and tenets of philosophers. To love truth and justice, -and to be kind and loving to all them of my house and family, I -learned from my brother Severus: and it was he that put me in the -first conceit and desire of an equal commonwealth, administered by -justice and equality; and of a kingdom, wherein should be regarded -nothing more than the good and welfare, or liberty of the subjects. -As for God, and such suggestions, helps, and inspirations, as might -be expected, nothing did hinder, but that I might have begun long -before to live according to nature: or that even now, that I was -not yet partaker, and in present possession of that life, I myself -(in that I did not observe those inward motions and suggestions; -yea, and almost plain and apparent instructions and admonitions of -God) was the only cause of it.--I that understand the nature of -that which is good, that it is to be desired; and of that which is -bad, that it is odious and shameful: who know moreover, that this -transgressor, whoever he be, is my kinsman, not by the same blood -and seed, but by participation of the same reason, and of the same -divine participle, or principle: how can I either be hurt by any -of these, since it is not in their power to make me incur anything -that is reproachful, or be angry or ill affected towards him, who by -nature is so near unto me? For we are all born to be fellow-workers, -as the feet, the hands, and the eyelids; as the rows of upper and -under teeth: for such therefore to be in opposition, is against -nature."--He saith, "It is high time for thee to understand true -nature, both of the world, whereof thou art a part, and of that Lord -and Governor of the world, from whom, as a channel from the spring, -thou thyself didst flow. And that there is but a certain limit of -time appointed unto thee, which if thou shalt not make use of, to -calm and allay the many distempers of thy soul, it will pass away, -and thou with it, and never after return.--Do, soul, do abuse and -contemn thyself yet awhile, and the time for thee to repent thyself -will be at an end. Every man's happiness depends upon himself; -but, behold! thy life is almost at an end, whilst not regarding -thyself as thou oughtest, thou dost make thy happiness to consist -in the souls and conceits of other men. Thou must also take heed of -another kind of wandering; for they are idle in their actions who -toil and labour in their life, and have no certain scope to which -to direct all their motions and desires. As for life and death, -honour and dishonour, labour and pleasure, riches and poverty, all -these things happen unto men indeed, both good and bad equally; but -as things, which of themselves are neither good nor bad, because of -themselves neither shameful nor praiseworthy. Consider the nature -of all worldly visible things; of those especially, which either -ensnare by pleasure, or for their irksomeness are dreadful; or for -their outward lustre and show, are in great esteem and request; how -vile and contemptible, how base and corruptible, how destitute of -all true life and being they are. There is nothing more wretched -than that soul, which in a kind of circuit compasseth all things; -searching even the very depths of all the earth, and, by all signs -and conjectures, prying into the very thoughts of other men's -souls; and yet of this is not sensible, that it is sufficient for -a man to apply himself wholly, and confine all his thoughts and -cares to the guidance of that Spirit which is within him, and truly -and really serve him. For even the least things ought not to be -done without relation unto the end; and the end of the reasonable -creature is, to follow and obey him who is the reason, as it were, -and the law of this great city, and most ancient commonwealth. -Philosophy doth consist in this, for a man to preserve that spirit -which is within him, from all manner of contumelies and injuries, -and above all pains and pleasures, never to do anything either -rashly, or feignedly, or hypocritically: he that is such is surely -indeed a very priest and minister of God, well acquainted, and in -good correspondence with him especially, that is seated and placed -within himself; to whom also he keeps and preserveth himself; -neither spotted by pleasure, nor daunted by pain; free from any -manner of wrong or contumely. Let thy God that is in thee, to rule -over thee, find by thee, that he hath to do with a man, an aged -man, a sociable man, a Roman, a prince, and that hath ordered his -life, as one that expecteth, as it were, nothing but the sound of -the trumpet, sounding a retreat to depart out of this life with all -readiness. Never esteem anything as profitable, which shall ever -constrain thee, either to break thy faith, or to lose thy modesty: -to hate any man, to suspect, to curse, to dissemble, to lust after -anything that requireth the secret of walls or veils. But he that -preferreth, before all things, his rational part and spirit, and -the sacred mysteries of virtue which issue from it, he shall never -want either solitude or company; and, which is chiefest of all, he -shall live without either desire or fear. If thou shalt intend that -which is present, following the rule of right and reason carefully, -solidly, meekly; and shalt not intermix any other business, but -shalt study this, to preserve thy spirit unpolluted and pure: and -as one that were even now ready to give up the ghost; shalt cleave -unto him, without either hope or fear of anything, in all things -that thou shalt either do or speak, contenting thyself with heroical -truth, thou shalt live happily: and from this there is no man that -can hinder thee. Without relation to God, thou shalt never perform -aright anything human; nor on the other side anything divine. At -what time soever thou wilt, it is in thy power to retire into -thyself, and to be at rest: for a man cannot retire any whither to -be more at rest, and freer from all business, than into his own -soul. Afford then thyself this retiring continually, and thereby -refresh and renew thyself. Death hangeth over thee, whilst yet -thou livest, and whilst thou mayest be good. How much time and -leisure doth he gain, who is not curious to know what his neighbour -hath said, or hath done, or hath attempted, but only what he doth -himself, that it may be just and holy. Neither must he use himself -to cut off actions only, but thoughts and imaginations also that -are not necessary; for so will unnecessary consequent actions the -better be prevented and cut off. He is poor that stands in need of -another, and hath not in himself all things needful for his life. -Consider well, whether magnanimity rather, and true liberty, and -true simplicity, and equanimity, and holiness, whether these be not -most reasonable and natural. Honour that which is chiefest and most -powerful in the world, and that is it which makes use of all things, -and governs all things: so also in thyself, honour that which is -chiefest and most powerful, and is of one kind and nature with that; -for it is the very same, which being in thee, turneth all other -things to its own use, and by whom also thy life is governed. What -is it that thou dost stay for? An extinction or a translation; for -either of them, with a propitious and contented mind. But till that -time come, what will content thee? What else, but to worship and -praise God, and do good unto men?" As he lay dying, and his friends -about him, he spake thus: "Think more of death, than of me, and that -you and all men must die as well as I." Adding, "I recommend my son -to you, and to God, if he be worthy." - -VIII. Pertinax, also emperor, being advised to save himself from the -fury of the mutineers, answered "No: what have I done that I should -do so?" Showing that innocence is bold, and should never give ground -where it can show itself, be heard, and have fair play. - -IX. Pescennius seeing the corruption that reigned among officers of -justice, advised, "That judges should have first salaries, that they -might do their duty without any other bribes or perquisites." He -said, "He would not offend the living that he might be praised when -he was dead." - -X. Alexander Severus having tasted both of a private life, and the -state of an emperor, had this censure; "Emperors," says he, "are ill -managers of the public revenue to feed so many unuseful mouths;" -wherefore he retrenched his family from pompous to serviceable. -He would not employ persons of quality in his domestic service, -thinking it too mean for them and too costly for him: adding, "That -personal service was the work of the lowest order of the people." -He would never suffer offices of justice to be sold; "For," saith -he, "it is not strange that men should sell what they buy;" meaning -justice. He was impartial in correction: "My friends," says he, "are -dear to me; but the commonwealth is dearer." Yet he would say, "That -sweetening power to the people made it lasting. That we ought to -gain our enemies as we keep our friends:" that is, by kindness. He -said, "That we ought to desire happiness and to bear afflictions; -that those which are desirable may be pleasant; but the troubles -we avoid may have most profit in the end." He did not like pomp in -religion: for it is not gold that recommends the sacrifice, but the -piety of him that offers it. A house being in contest betwixt some -Christians and keepers of taverns, the one to perform religion, the -other to sell drink therein, he decided the matter thus: "That it -were much better that it were any way employed to worship God than -to make a tavern of it." Behold! by this we may see the wisdom and -virtue that shined among the heathens. - -XI. Dioclesian would say, that there was nothing more difficult than -to reign well: and the reason he gave was, that those who had the -ears of princes do so continually lay ambushes to surprise them to -their interests, that they can hardly make one right step. - -XII. Theodosius the younger was so merciful in his nature, that -instead of putting people to death, he wished it were in his power -to call the dead to life again. - -These were the sentiments of the ancient grandees of the world, to -wit, emperors, kings, princes, captains, statesmen, &c. not unworthy -of the thoughts of persons of the same figure and quality now in -being: and for that end they are here collected, that such may with -more ease and brevity behold the true statutes of the ancients, not -lost or lessened by the decays of time. - - -III. _I will now proceed to report the virtuous doctrines and -sayings of men of more retirement; such as philosophers and writers, -both Greeks and Romans, who in their respective times were masters -in the civility, knowledge, and virtue that were among the Gentiles, -being most of them many ages before the coming of Christ_, _viz._ - - 1. Thales.--2. Pythagoras.--3. Solon.--4. Chilon.--5. - Periander.--6. Bias.--7. Cleobulus.--8. Pittacus.--9. - Hippias.--10. The Bambycatii.--11. The Gynæcosmi.--12. - Anacharsis.--13. Anaxagoras.--14. Heraclitus.--15. - Democritus.--16. Socrates.--17. Plato.--18. Antisthenes.--19. - Xenocrates.--20. Bion.--21. Demonax.--22. Diogenes.--23. - Crates.--24. Aristotle.--25. Mandanis.--26. Zeno.--27. - Seneca.--28. Epictetus. - -I. Thales, an ancient Greek philosopher, being asked by a person -that had committed adultery if he might swear, answered, "By no -means; for perjury is no less sinful than adultery; and so thou -wouldst commit two sins to cover one." Being asked what was the best -condition of a government, answered, "That the people be neither -rich nor poor:" for he placed external happiness in moderation. -He would say, "That the hardest thing in the world was to know a -man's self; but the best to avoid those things which we reprove in -others;" an excellent and close saying, "That we ought to choose -well and then to hold fast. That the felicity of the body consists -in health, and that in temperance; and the felicity of the soul in -wisdom." He thought "That God was without beginning or end; that -he was the searcher of hearts; that he saw the thoughts as well as -actions: for being asked of one if he could sin and hide it from -God, he answered, 'No: how can I when he who thinks evil cannot?'" - -II. Pythagoras, a famous and virtuous philosopher of Italy, being -asked when men might take the pleasure of their passions, answered, -"When they have a mind to be worse." He said the world was like a -comedy, and the true philosophers the spectators. He would say, -"That luxury led to debauchery, and debauchery to violence, and -that to bitter repentance: that he who taketh too much care of -his body makes the prison of his soul more insufferable: that -those who do reprove us are our best friends; that men ought to -preserve their bodies from diseases by temperance, their souls from -ignorance by meditation, their will from vice by self-denial, and -their country from civil war by justice: that it is better to be -loved than feared; that virtue makes bold: but," saith he, "there -is nothing so fearful as an evil conscience." He said, "That men -should believe in a Divinity, that he _is_, and that he overlooks -them, and neglecteth them not; there is no being nor place without -God." He told the senators of Croton, being two thousand, praying -his advice, "That they received their country as a depositum, or -trust from the people; wherefore they should manage it accordingly, -since they were to resign their account, with their trust to their -children; that the way to do it was to be equal to all citizens, and -to excel them in nothing more than justice; that every one of them -should so govern his family that he might refer himself to his own -house as to a court of judicature, taking great care to preserve -natural affection; that they be examples of temperance in their -own families, and to the city; that in courts of judicature none -attest God by an oath, but use themselves so to speak as they may -be believed without an oath: that the discourse of that philosopher -is vain, by which no passion of a man is healed; for as there is -no benefit of medicine if it expel not diseases out of bodies, so -neither of philosophy if it expel not evil out of the soul." - -III. Solon, esteemed as Thales, one of the seven sages of Greece, a -noble philosopher, and a lawgiver to the Athenians, was so humble -that he refused to be prince of that people, and voluntarily -banished himself when Pisastratus usurped the government there;[5] -resolving never to outlive the laws and freedom of his country. -He would say, that to make a government last the magistrates must -obey the laws, and the people the magistrates. It was his judgment, -that riches brought luxury, and luxury brought tyranny. Being -asked by Croesus, king of Lydia, when seated on his throne richly -clothed and magnificently attended, if he had ever seen anything -more glorious; he answered, cocks, peacocks, and pheasants; by how -much their beauty is natural. These undervaluing expressions of -wise Solon, meeting so pat upon the pride and luxury of Croesus, -they parted; the one desirous of toys and vanities, the other an -example and instructor of true nobility and virtue, that contemned -the king's effeminacy. Another time Croesus asked him who was -the happiest man in the world; expecting he would have said -Croesus,[6] because the most famous for wealth in those parts: he -answered, "Tellus, who, though poor, yet was an honest and good -man, and contented with what he had: who, after he had served the -commonwealth faithfully, and seen his children and grandchildren -virtuously educated, died for his country in a good old age, and was -carried by his children to his grave." This much displeased Croesus, -but he dissembled it. Whilst Solon recommended the happiness of -Tellus, Croesus, moved, demanded to whom he assigned the next place; -making no question but himself should be named, "Cleobis," saith -he, "and Bito, brethren that loved well, had a competency, were of -great health and strength; most tender and obedient to their mother, -religious of life, who after sacrificing in the temple fell asleep -and waked no more." Hereat Croesus growing angry, "Strange!" saith -he, "doth our happiness seem so despicable that thou wilt not rank -us equal with private persons?" Solon answered, "Dost thou inquire -of us about human affairs? Knowest thou not that Divine Providence -is severe, and often full of alteration? Do not we in process of -time see many things we would not? Aye, and suffer many things -we would not? Count man's life at seventy years, which makes[7] -twenty-six thousand two hundred and fifty and odd days, there is -scarcely one day like another: so that every one, O Croesus! is -attended with crosses. Thou appearest to me very rich, and king over -many people; but the question thou askest I cannot resolve till I -hear thou hast ended thy days happily: for he that hath much wealth -is not happier than he that gets his bread from day to day, unless -Providence continue those good things, and that he dieth well. -Solon, after his discourse, not flattering Croesus, was dismissed, -and accounted unwise that he neglected the present good out of -regard to the future. Æsop, that wrote the fables, being then at -Sardis, sent for thither by Croesus, and much in favour with him, -was grieved to see Solon so unthankfully dismissed, and said to -him, "Solon, we must either tell kings nothing at all or what may -please them:" "No," saith Solon, "either nothing at all, or what is -best for them." However it was not long ere Croesus was of another -mind; for being taken prisoner by Cyrus, the founder of the Persian -monarchy, and by his command fettered and put on a pile of wood to -be burned, Croesus sighed deeply,[8] and cried, "O Solon! Solon!" -Cyrus bid the interpreter ask on whom he called. He was silent; -at last pressing him, answered, "Upon him who I desire above all -wealth, would have spoken with all tyrants." This not understood, -upon further importunity he told them, "Solon, an Athenian, who -long since," says he, "came to me, and seeing my wealth, despised -it; besides, what he told me is come to pass; nor did his counsel -belong to me alone, but to all mankind, especially those that think -themselves happy." Whilst Croesus said thus, the fire began to -kindle and the outparts to be seized by the flame: Cyrus, informed -of the interpreters what Croesus said, began to be troubled; and -knowing himself to be a man, and that to use another, not inferior -to himself in wealth, so severely, might one day be retaliated, -instantly commanded the fire to be quenched, and Croesus and his -friends to be brought off: whom ever after, as long as he lived, -Cyrus had in great esteem. Thus Solon gained due praise, that of -two kings his advice saved one and instructed the other. And as it -was in Solon's time that tragical plays were first invented, so -he was most severe against them; foreseeing the inconveniencies -that followed upon the people's being affected with the novelty of -pleasure. It is reported of him that he went himself to the play, -and after it was ended he went to Thespis, the great actor, and -asked him if he were not ashamed to tell so many lies in the face of -so great an auditory. Thespis answered, as it is now usual, "There -is no harm nor shame to act such things in jest." Solon, striking -his staff hard upon the ground, replied, "But in a short time we who -approve of this kind of jest shall use it in earnest in our common -affairs and contracts." In fine, he absolutely forbade him to teach -or act plays, conceiving them deceitful and unprofitable; diverting -youth and tradesmen from more necessary and virtuous employments. He -defined them happy who are competently furnished with their outward -callings,[9] that live temperately and honestly: he would say that -cities are the common sewer of wickedness. He affirmed that to be -the best family which got not unjustly, kept not unfaithfully, -spent not with repentance. "Observe," saith he, "honesty in thy -conversation more strictly than an oath. Seal words with silence; -silence with opportunity. Never lie, but speak the truth. Fly -pleasure, for it brings sorrow. Advise not the people what is most -pleasant, but what is best. Make not friends in haste, nor hastily -part with them. Learn to obey, and thou wilt know how to command. -Be arrogant to none; be mild to those about thee. Converse not with -wicked persons. Meditate on serious things. Reverence thy parents. -Cherish thy friend. Conform to reason, and in all things take -counsel of God." In fine, his two short sentences were these:[10] -"Of nothing too much;" and "Know thyself." - - [5] Plut. Herod. - - [6] Plut. Laert. - - [7] According to the Athenian account. - - [8] Herod. Halic. - - [9] Stob. Sent. 3. - - [10] Clem. Alex. Strom. - -IV. Chilon, another of the wise men of Greece, would say, that it -was the perfection of a man, to foresee and prevent mischiefs; that -herein good people differ from bad ones, their hopes were firm and -assured; that God was the great touchstone, or rule of mankind; that -men's tongues ought not to outrun their judgment: that we ought -not to flatter great men, lest we exalt them above their merit -and station; nor to speak hardly of the helpless. They that would -govern a state well, must govern their families well. He would say, -that a man ought so to behave himself, that he fall neither into -hatred nor disgrace. That that commonwealth is happiest where the -people mind the law more than the lawyers. Men should not forget the -favours they receive, nor remember those they do. Three things, he -said, were difficult, yet necessary to be observed: to keep secrets, -forgive injuries, and use time well. "Speak not ill," says he, "of -thy neighbour. Go slowly to the feast of thy friends, but swiftly -to their troubles. Speak well of the dead. Shun busybodies. Prefer -loss before covetous gain. Despise not the miserable. If powerful, -behave thyself mildly, that thou mayst be loved rather than feared. -Order thy house well: bridle thy anger: grasp not at much: make not -haste, neither dote upon anything below. A prince," saith he, "must -not take up his time about transitory and mortal things; eternal and -immortal are fittest for him." To conclude: he was so just in all -his actions, that Laertius tells us, he professed in his old age, -that he had never done anything contrary to the conscience of an -upright man; only, that of one thing he was doubtful, having given -sentence against his friend, according to law, he advised his friend -to appeal from him his judge, so to preserve both his friend and the -law. Thus true and tender was conscience in heathen Chilon. - -V. Periander, prince and philosopher too, would say, that pleasures -are mortal, but virtues immortal.[11] "In success be moderate, in -disappointments, patient and prudent. Be alike to thy friends, in -prosperity, and in adversity. Peace is good; rashness dangerous; -gain sordid. Betray not secrets: punish the guilty: restrain men -from sin. They that would rule safely, must be guarded by love, not -arms. To conclude," saith he, "live worthy of praise, so wilt thou -die blessed." - - [11] Baart. Suid. Protag. Stob. xxviii. - -VI. Bias, one of the seven wise men, being in a storm with wicked -men, who cried mightily to God; "Hold your tongues,"[12] saith he, -"it were better He knew not you were here:" a saying that hath great -doctrine in it; the devotion of the wicked doth them no good: it -answers to that passage in Scripture, "The prayers of the wicked are -an abomination to the Lord." (Prov. xv. 8.) An ungodly man asking -him what godliness was, he was silent: but the other murmuring, -saith he, "What is that to thee, that is not thy concern?" He was -so tender in his nature, that he seldom judged a criminal to death, -but he wept; adding, "One part goeth to God, and the other part I -must give the law." "That man is unhappy," saith he, "that cannot -bear affliction. It is a disease of the mind, to desire that which -cannot, or is not fit to be had. It is an ill thing, not to be -mindful of other men's miseries." To one that asked what is hard, -he answered, "To bear cheerfully a change for the worse." "Those," -says he, "who busy themselves in vain knowledge, resemble owls that -see by night, and are blind by day; for they are sharp-sighted -in vanity, but dark at the approach of true light and knowledge." -He adds, "Undertake deliberately; but then go through. Speak not -hastily, lest thou sin. Be neither silly nor subtle. Hear much; -speak little and seasonably. Make profession of God everywhere; -and impute the good thou dost, not to thyself, but to the power of -God." His country being invaded, and the people flying with the best -of their goods, asked, why he carried none of his; "I," saith he, -"carry my goods within me."--Valerius Maximus adds, "in his breast;" -not to be seen by the eye, but to be prized by the soul; not to be -demolished by mortal hands; present with them that stay, and not -forsaking those that fly. - - [12] Laert. Stob. - -VII. Cleobulus, prince and philosopher of Lyndus:[13] he would -say, "That it was man's duty to be always employed upon something -that was good." Again, "Be never vain nor ungrateful. Bestow your -daughters, virgins in years, but matrons in discretion. Do good to -thy friend, to keep him; to thy enemy, to gain him. When any man -goeth forth, let him consider what he hath to do; when he returneth, -examine what he hath done. Know, that to reverence thy father is thy -duty. Hear willingly, but trust not hastily. Obtain by persuasion, -not by violence. Being rich, be not exalted: poor, be not dejected. -Forego enmity. Instruct thy children. Pray to God, and persevere in -godliness." - - [13] Laert. Plut. Sympos. Sap. Sep. Stob. Ser. - -VIII. Pittacus being asked what was best, he answered, "to do the -present thing well."[14] He would say, what thou dost take ill -in thy neighbour, do not thyself. Reproach not the unhappy; for -the hand of God is upon them. Be true to thy trust. Bear with thy -neighbour: love thy neighbour. Reproach not thy friend, though he -recede from thee a little. He would say that commonwealth is best -ordered where the wicked have no command, and that family, which -hath neither ornament nor necessity. To conclude: he advised to -acquire honesty; love discipline; observe temperance; gain prudence; -mind diligence; and keep truth, faith, and piety. He had a brother, -who, dying without issue, left him his estate; so that when Croesus -offered him wealth he answered, "I have more by half than I desire." -He also affirmed that family the best who got not unjustly, kept not -unfaithfully, spent not with repentance; and that happiness consists -in a virtuous and honest life: in being content with a competency -of outward things, and in using them temperately. And to conclude, -he earnestly enjoined all to flee corporeal pleasure; "for," says -he, "it certainly brings sorrow: but observe an honest life more -strictly than an oath: meditate on serious things." - - [14] Plutarch. Stob. xxviii. - -IX. Hippias, a philosopher: it is recorded of him[15] that he would -have every one provide his own necessaries; and, that he might do -what he taught, he was his own tradesman. He was singular in all -such arts and employments, insomuch as he made the very buskins he -wore. A better life than Alexander's. - - [15] Cic. lib. de Orat. - -X. The Bambycatii[16] were a certain great people that inhabited -about the river Tigris, in Asia, who, observing the great influence -gold, silver, and precious jewels had upon their minds, agreed -to bury all in the earth to prevent the corruption of their -manners.--They used inferior metals, and lived with very ordinary -accommodation; wearing mostly but one very grave and plain robe to -cover nakedness. It were well if Christians would mortify their -insatiable appetites after wealth and vanity any way, for heathens -judge their excess. - - [16] Plin. - -XI. The Athenians had two distinct numbers of men, called the -Gynæcosmi and Gynæconomi.[17] These were appointed by the -magistrates to overlook the actions of the people: the first -were to see that they apparelled and behaved themselves gravely; -especially that women were of modest behaviour; and the other were -to be present at their treats and festivals, to see that there was -no excess, nor disorderly carriage; and in case any were found -criminal, they had full power to punish them. When, alas! when shall -this care and wisdom be seen amongst the Christians of these times, -that so intemperance might be prevented? But it is too evident -they love the power and the profits, but despise the virtue of -government, making it an end instead of a means to that happy end, -viz. the well ordering the manners and conversation of the people, -and equally distributing rewards and punishments. - - [17] Vid. Suid. - -XII. Anacharsis, a Scythian, was a great philosopher;[18] Croesus -offered him large sums of money, but he refused them. Hanno did the -like, to whom he answered, "My apparel is a Scythian rug; my shoes, -the hardness of my feet; my bed, the earth; my sauce, hunger: you -may come to me as one that is contented; but those gifts which you -so much esteem, bestow on your citizens." - - [18] Cic. Tusc. Quest. 5; Clem. Alex. Strom. - -XIII. Anaxagoras, a nobleman, but true philosopher,[19] left his -great patrimony to seek out wisdom; and being reproved by his -friends for the little care he had of his estate, answered, "It is -enough that you care for it." One asked him why he had no more love -for his country than to leave it; "Wrong me not," saith he, "my -greatest care is my country," pointing his finger towards heaven. -Returning home, and taking a view of his great possessions, "If -I had not disregarded them," saith he, "I had perished." He was -a great clearer and improver of the doctrine of One Eternal God, -denying divinity to sun, moon, and stars, saying, "God was infinite, -not confined to place; the eternal wisdom and efficient cause of -all things; the divine mind and understanding; who, when matter was -confused, came and reduced it to order, which is the world we see." -He suffered much from some magistrates for his opinion; yet dying, -was admired by them. - - [19] Plut. contra Usur. Lysand. Cic. Tusc. Quest. 5. - -XIV. Heraclitus was invited by king Darius, for his great virtue -and learning, to this effect: "Come as soon as thou canst to my -presence and royal palace; for the Greeks, for the most part, are -not obsequious to wise men, but despise the good things which -they deliver. With me thou shalt have the first place, and daily -honour and titles: thy way of living shall be as noble as thy -instructions." But Heraclitus, refusing his offer, returned this -answer: "Heraclitus to Darius the king, health. Most men refrain -from justice and truth to pursue insatiableness and vain glory, -by reason of their folly: but I, having forgotten all evil, and -shunning the society of inbred envy and pride, will never come to -the kingdom of Persia, being contented with a little according to -my own mind." He also slighted the Athenians. He had great and -clear apprehensions of the nature and power of God, maintaining his -divinity against the idolatry in fashion. This definition he gives -of God: "He is not made with hands. The whole world, adorned with -his creatures, is his mansion. Where is God? Shut up in temples? -Impious men! who place their God in the dark. It is a reproach to -a man to tell him he is a stone, yet the god you profess is born -of a rock: you ignorant people! you know not God: his works bear -witness of him." Of himself he saith, "O ye men, will ye not learn -why I never laugh? It is not that I hate men, but their wickedness. -If you would not have me weep, live in peace: you carry swords in -your tongues; you plunder wealth, poison friends, betray the trust -the people repose in you: shall I laugh when I see men do these -things? Their garments, beards, and heads adorned with unnecessary -care; a mother deserted by a wicked son; or young men consuming -their patrimony; others filling their bellies at feasts more with -poison than with dainties. Virtue would strike me blind if I should -laugh at your wars. By music, pipes, and stripes you are excited -to things contrary to all harmony. Iron, a metal more proper for -ploughs and tillage, is fitted for slaughter and death; men raising -armies of men, covet to kill one another, and punish them that quit -the field for not staying to murder men. They honour as valiants -such as are drunk with blood; but lions, horses, eagles, and other -creatures, use not swords, bucklers, and instruments of war: their -limbs are their weapons,--some their horns, some their bills, some -their wings; to one is given swiftness, to another bigness, to a -third swimming. No irrational creature useth a sword, but keeps -itself within the laws of its creation, except man, that doth not -so, which brings the heavier blame, because he hath the greatest -understanding.--You must leave your wars, and your wickedness, which -you ratify by a law, if you would have me leave my severity. I have -overcome pleasure, I have overcome riches, I have overcome ambition, -I have mastered flattery: fear hath nothing to object against me, -drunkenness hath nothing to charge upon me, anger is afraid of me: -I have won the garland in fighting against these enemies."--This, -and much more, did he write in his epistles to Hermodorus, of his -complaints against the great degeneracy of the Ephesians. And in an -epistle to Aphidamus he writes, "I am fallen sick, Aphidamus, of a -dropsy; whatsoever is of us, if it get the dominion, it becomes a -disease. Excess of heat is a fever; excess of cold, a palsy; excess -of wind a cholic: my disease cometh from excess of moisture. The -soul is something divine, which keeps all these in a due proportion. -I know the nature of the world; I know that of man; I know diseases; -I know health: but if my body be overpressed, it must descend to -the place ordained; however, my soul shall not descend; but being -a thing immortal, I shall ascend on high, where a heavenly mansion -shall receive me." - -A most weighty and pathetical discourse: they that know anything -of God may savour something divine in it. O that the degenerate -Christians of these times would but take a view of the virtue, -temperance, zeal, piety, and faith of this heathen, who -notwithstanding that he lived five hundred years before the coming -of Christ in the flesh, had these excellent sentences! Yet again, -he taught that God punisheth not by taking away riches; he rather -alloweth them to the wicked to discover them; for poverty may be a -veil. Speaking of God, "How can that light which never sets be ever -hidden or obscured?" "Justice," saith he, "shall seize one day upon -defrauders and witnesses of false things." Unless a man hope to the -end for that which is to be hoped for, he shall not find that which -is unsearchable; which Clemens, an ancient father, applied to Isaiah -vi. "Unless you believe, you shall not understand." Heraclitus lived -solitarily in the mountains; had a sight of his end; and as he was -prepared for it, so he rejoiced in it. These certainly were the men -who, having not a law, without them, became a law unto themselves, -showing forth the work of the law written in their hearts; (Rom. -ii. 14;) and who for that reason shall judge the circumcision, and -receive the reward of "Well done," by him who is Judge of quick and -dead. - -XV. Democritus would say, that he had lived to an extraordinary age -by keeping himself from luxury and excess. That a little estate went -a great way with men that were neither covetous nor prodigal. That -luxury furnished great tables with variety: and temperance furnished -little ones. That riches do not consist in the possession, but right -use of wealth. He was a man of great retirement, avoiding public -honours and employments; bewailed by the people of Abdera as mad, -whilst indeed he only smiled at the madness of the world. - -XVI. Socrates, the most religious and learned philosopher of his -time, and of whom it is reported Apollo gave this character, that -he was the wisest man on earth,[20] was a man of a severe life, -and instructed people gratis in just, grave, and virtuous manners; -for which, being envied by Aristophanes, the vain, comical wit of -that age, as one spoiling the trade of plays, and exercising the -generality of the people with more noble and virtuous things,[21] -was represented by him in a play, in which he rendered Socrates -so ridiculous, that the vulgar would rather part with Socrates in -earnest than Socrates in jest; which made way for their impeaching -him as an enemy to their gods; for which they put him to death. But -in a short space his eighty judges and the whole people so deeply -resented the loss, that they slew many of his accusers: some hanged -themselves; none would trade with them nor answer them a question. -They erected several statues to his praise; they forbad his name to -be mentioned, that they might forget their injustice: they called -home his banished friends and scholars; and by the most wise and -learned men of that age it is observed, that famous city Athens was -punished with the most dreadful plagues that ever raged amongst -them, and all Greece with it never prospered in any considerable -undertaking, but from that time always decayed. Amongst many of his -sober and religious maxims upon which he was accustomed to discourse -with his disciples, these are some: - -He taught everywhere that an upright man and a happy man are all -one. They that do good are employed; they that spend their time in -recreations are idle.[22] To do good is the best course of life; he -only is idle who might be better employed. A horse is not known by -his furniture, but qualities; so men are to be esteemed for virtue, -not wealth. Being asked who lived without trouble, he answered, -"Those who are conscious to themselves of no evil thing."[23] To -one who demanded what was nobility, he answered, "A good temper and -disposition of soul and body. They who know what they ought to do, -and do it not, are not wise and temperate, but fools and stupid." To -one that complained he had not been benefited by his travels, "Not -without reason," says Socrates, "thou didst travel with thyself:" -intimating, he knew not the eternal mind of God to direct and inform -him. Being demanded what wisdom was, said, "A virtuous composure of -the soul." And being asked who were wise, answered, "Those that sin -not." Seeing a young man rich, but ignorant of heavenly things, and -pursuing earthly pleasures; "Behold," says he, "a golden slave.[24] -Soft ways of living beget neither a good constitution of body nor -mind. Fine and rich clothes are only for comedians." Being demanded -from what things men and women ought to refrain, he answered, -"Pleasure." Being asked what continence and temperance were, said, -"Government of corporeal desires and pleasures. The wicked live to -eat, &c. but the good eat to live. Temperate persons become the -most excellent: eat that which neither hurts the body nor mind, and -which is easy to be gotten." One saying it was a great matter to -abstain from what one desires; "But," says he, "it is better not to -desire at all." This is deep religion, even very hard to professed -Christians. "It is the property of God to need nothing;[25] and -they that need and are contented with least come nearest to God. -The only and best way to worship God is to mind and obey whatsoever -he commands. That the souls of men and women partake of the divine -nature: that God is seen of the virtuous mind: that by waiting upon -him they are united unto him in an accessible place of purity and -happiness; which God he asserted always to be near him." - - [20] Plat. Apolog. Diog. Laert. Helvic.; Cic. Tusc. Quest. 1; - Xenoph. Brut. Cic. Orat. Liban. - - [21] Apol. Varro. Hist. Schol. Artist. - - [22] Clem. Alex. Strom. ii. 417; Xen. Mem. iii. pp. 720, 778, 779, - 780. Stob. Ech. Strom. i. 11. - - [23] Stob. iv. 6; Ibid. ii. 18; Xenoph. Mem. 3; Seneca Epist. i. - 104; Stob. 28; Ibid. 32; Xen. Mem. 1; Ælian. 9; Stob. 37. - - [24] Stob. 37; Ibid. 87; Xen. Mem. 34; Ælian. Ver. Hist. 9. - - [25] Stob. 37; Xen. Mem. iv. 802.; Plat. Phæd. - -Many more are the excellent sayings of this great man, who was not -less famous for his sayings than his example, with the greatest -nations; yet died he a sacrifice to the sottish fury of the vain -world. The history of his life reports that his father was told[26] -he should have the guide of his life within him, which should -be more to him than five hundred masters; which proved true. -Instructing his scholars herein, charging them not to neglect -these divine affairs which chiefly concern man, to mind or inquire -after such things as are without in the visible world. He taught -the use of outward things[27] only as they were necessary to life -and commerce; forbidding superfluities and curiosities. He was -martyred for his doctrine, after having lived seventy years, the -most admired, followed, and visited of all men in his time by kings -and commonwealths; and than whom antiquity mentions none with -more reverence and honour. Well were it for poor England if her -conceited Christians were true Socrateses; whose strict, just, and -self-denying life doth not bespeak him more famous than it will -Christians infamous at the revelation of the righteous judgment, -where heathens' virtue shall aggravate Christians' intemperance; and -their humility, the others' excessive pride: and justly too, since -a greater than Socrates is come, whose name they profess, but they -will not obey his law. - - [26] Xen. Mem. i. p. 710. - - [27] Xen. Mem. 4.; Plat. de Legib. - -XVII. Plato, that famous philosopher and scholar to Socrates,[28] -was so grave and devoted to divine things, nay, so discreetly -politic, that in his commonwealth he would not so much as harbour -poetical fancies, much less upon stages, as being too effeminate, -and apt to withdraw the minds of youth from more noble, more manly, -as well as more heavenly exercises. Plato seeing a young man play at -dice, reproved him sharply; the other answered, "What, for so small -a matter?" "Custom," saith Plato, "is no small thing:[29] let idle -hours be spent more usefully. Let youth," said he, "take delight -in good things; for pleasures are the baits of evil. Observe, the -momentary sweetness of a delicious life is followed with eternal -sorrow; the short pain of the contrary, with eternal pleasure." -Being commanded to put on a purple garment by the king of Sicily, -he refused, saying he was a man, and scorned such effeminacies. -Inviting Timothy, the Athenian general to supper, he treated him -with herbs, water, and such spare diet as he was accustomed to eat. -Timothy's friends next day, laughing, asked how he was entertained, -he answered,[30] "Never better in life; for he slept all night after -his supper:" thereby commending his temperance. He addicted himself -to religious contemplations: and is said to have lived a virtuous -and single life, always eyeing and obeying the mind, which he -sometimes called, "God, the Father of all things;" affirming, "Who -lived so should become like him, and so be related to, and joined -with the Divinity itself." This same Plato, upon his dying bed, -sent for his friends about him, and told them the whole world was -out of the way, in that they understood not, nor regarded the mind, -assuring them, those men died most comfortably that lived most -conformably to right reason, and sought and adored the First Cause, -meaning God. - - [28] Plato de Rep. - - [29] Diog. Laert. in vit. - - [30] Xen. Crat. Stob. Ælian. - -XVIII. Antisthenes, an Athenian philosopher,[31] had taught in the -study of eloquence several years; but upon his hearing Socrates -treat of the seriousness of religion, of the divine life, eternal -rewards, &c. bid all his scholars seek them a new master, for he had -found one for himself: wherefore selling his estate, he distributed -it to the poor, and betook himself wholly to the consideration -of heavenly things; going cheerfully six miles every day to hear -Socrates.--But where are the like preachers and converts amongst -the people called Christians? Observe the daily pains of Socrates; -surely he did not study a week to read a written sermon; we are -assured of the contrary; for it was frequent with him to preach -to the people at any time of the day, in the very streets, as -occasion served, and his good genius moved him. Neither was he a -hireling, or covetous, for he did it gratis: surely then he had -not fat benefices, tithes, glebes, &c. And let the self-denial -and diligence of Antisthenes be considered, who of a philosopher -and master became a scholar, and that a daily one; surely, it was -then matter of reproach, as it is now; showing thereby both want -of knowledge, though called a philosopher, and his great desire to -obtain it of one that could teach him. None of these used to go to -plays, balls, treats, &c. They found more serious employments for -their minds, and were examples of temperance to the world.--I will -repeat some of his grave sentences, as reported by Laertius, and -others; namely, "That those are only noble, who are virtuous.[32] -That virtue was self-sufficient to happiness: that it consisteth -in actions, not requiring many words, nor much learning, and is -self-sufficient to wisdom: for that all other things have reference -thereunto. That men should not govern by force, nor by laws, unless -good, but by justice."[33] To a friend, complaining he had lost his -notes, "Thou shouldst have written them upon thy mind," saith he, -"and not in a book. Those who would never die, must live justly and -piously."--Being asked what learning was best, "That," saith he, -"which unlearneth evil."[34] To one that praised a life full of -pleasures and delicacies:[35] "Let the sons of my enemies," saith -he, "live delicately:" counting it the greatest misery. "We ought," -saith he, "to aim at such pleasures as follow honest labour; and -not those which go before it."[36] When at any time he saw a woman -richly dressed, he would, in a way of reproach, bid her husband -bring out his horse and arms: meaning, if he were prepared to -justify the injuries such wantonness used to produce, he might the -better allow those dangerous freedoms: "Otherwise," saith he, "pluck -off her rich and gaudy attire." He is said to exclaim bitterly -against pleasures; often saying, "I had rather be mad than addicted -to pleasure, and spend my days in decking and feeding my carcase. -Those," says he, "who have once learned the way to temperance -and virtue, let them not offer to entangle themselves again with -fruitless stories and vain learning, nor be addicted to corporeal -delicacies, which dull the mind, and will divert and hinder them -from the pursuit of those more noble and heavenly virtues." Upon -the death of his beloved master, Socrates,[37] he instituted a sect -called Cynics, out of whom came the great sect of Stoics; both -which had these common principles, which they daily, with great -and unwearied diligence, did maintain and instruct people in the -knowledge of, viz., "No man is wise and happy but the good and -virtuous man.[38] That not much learning nor study of many things -was necessary. That a wise man is never drunk nor mad: that he never -sinneth; that a wise man is void of passion: that he is sincere, -religious, grave: that he only is divine. That such only are priests -and prophets that have God in themselves. And that his law is -imprinted in their minds, and the minds of all men:[39] that such -an one only can pray who is innocent, meek, temperate, ingenuous, -noble, a good magistrate, father, son, master, servant, and worthy -of praise." On the contrary, "that wicked men can be none of these: -that the same belongs to men and women." - - [31] Laert. vit. Socr. Ælian. - - [32] Laert. - - [33] Stob. - - [34] Stob. 177. - - [35] Diog. Laert. - - [36] Agel. lib. c. 5. - - [37] Laert. vit. Mem. - - [38] Laert. Plut. de Rep. Stoi. Cic. de aut. Deo, lib. ii. - - [39] Lactant. de Ira Dei, cap. 10. - -Their diet was slender, their food only what would satisfy -nature.[40] Their garments exceeding mean. Their habitations -solitary and homely. They affirmed, those who lived with fewest -things and were contented, most nearly approached God, who wants -nothing. They voluntarily despised riches, glory, and nobility, as -foolish shows and vain fictions, that had no true and solid worth -or happiness in them. They made all things to be good and evil, and -flatly denied the idle stories of fortune and chance. - - [40] Plat. Pl. Ph. 16. Cic. Tul. Quest. 4. Diog. Laert. vit. Mem. - Stob. - -Certainly these were they who, having no external law, became a -law unto themselves, and did not abuse the knowledge they had of -the invisible God, but to their capacities instructed men in the -knowledge of that righteous, serious, solid, and heavenly principle -which leads to true and everlasting happiness all those that embrace -it. - -XIX. Xenocrates refused Alexander's present,[41] yet treated his -ambassadors after his temperate and spare manner, saying, "You see I -have no need of your master's bounty, that am so well pleased with -this." He would say, "that one ought not to carry one's eyes or -one's hands into another man's house:" that is, to be a busy-body. -That one ought to be most circumspect of one's actions before -children, lest by example one's faults should outlive one's self. -He said pride was the greatest obstruction to true knowledge. His -chastity and integrity were remarkable and reverenced in Athens: -Phryne, the famous Athenian courtezan, could not place a temptation -upon him, nor Philip, king of Macedon, a bribe, though the rest sent -in the embassy were corrupted. And being once brought for a witness, -the judges rose up, and cried out, "Tender no oath to Xenocrates, -for he will speak the truth." A respect they did not allow to one -another. Holding his peace at some detracting discourse, they -asked him why he spoke not: "Because," saith he, "I have sometimes -repented of speaking, but never of holding my peace." - - [41] Laert. Val. Max. 4, 3, 2, 16. Cic. Pro. Fal. Val. Max. 7, 2. - -XX. Bion would say, that great men walk in slippery places: that -it is a great mischief not to bear affliction; that ungodliness is -an enemy to assurance. He said to a covetous man, that he did not -possess his wealth, but his wealth possessed him; abstaining from -using it, as if it were another man's. In fine, that men ought to -pursue a course of virtue, without regard to the praise or reproach -of men. - -XXI. Demonax seeing the great care that men had of their bodies, -more than of their minds; "They deck the house," saith he, "but -slight the master." He would say, that many are inquisitive after -the make of the world, but are little concerned about their own, -which were a science much more worthy of their pains. To a city that -would establish the gladiators, or prize-fighters, he said, that -they ought first to overthrow the altar of mercy; intimating the -cruelty of such practices. One asking him why he turned philosopher; -"Because," saith he, "I am a man." He would say of the priests of -Greece, if they could better instruct the people, they could not -give them too much; but if not, the people could not give them too -little. He lamented the unprofitableness of good laws, by being in -bad men's hands. - -XXII. Diogenes was angry with critics that were nice of words -and not of their own actions; with musicians, that tune their -instruments but could not govern their passions; with astrologers, -that have their eyes in the sky, and look not at their own goings; -with orators, that study to speak well but not to do well; with -covetous men, that take care to get but never use their estates; -with those philosophers that despise greatness, and yet court great -men; and with those that sacrifice for health, and yet surfeit -themselves with eating their sacrifices. One time, discoursing of -the nature, pleasure, and reward of virtue, and the people not -regarding what he said, he fell a singing, at which every one -pressed to hear; whereupon he cried out, in abhorrence of their -stupidity, "O God, how much more is the world in love with folly -than with wisdom!" Seeing a man sprinkling himself with water -after having done some ill thing, "Unhappy man," saith he, "dost -thou not know that the errors of life are not to be washed away -with water?" To one who said, "Life is an ill thing;" he answered, -"Life is not an ill thing, but an ill life is an ill thing." He was -very temperate, for his bed and his table he found everywhere. One -seeing him wash herbs, said, "If thou hadst followed Dionysius, -king of Sicily, thou wouldst not have needed to have washed herbs;" -he answered, "If thou hadst washed herbs, thou needest not to have -followed Dionysius." He lighted a candle at noon, saying, "I look -for a man;" implying that the world was darkened by vice, and men -effeminated. To a luxurious person, that had wasted his means, -supping upon olives; "If," saith he, "thou hadst used to dine so, -thou wouldst not have needed to sup so." To a young man, dressing -himself neatly; "If this," saith he, "be for the sake of men, thou -art unhappy; if for women, thou art unjust." Another time, seeing -an effeminate young man; "Art thou not ashamed," saith he, "to use -thyself worse than nature hath made thee? She hath made thee a man, -but thou wilt force thyself to be a woman." To one that courted a -bad woman; "O wretch!" said he, "what meanest thou to ask for that -which is better lost than found?" To one that smelled of sweet -unguents, "Have a care," saith he, "that this perfume make not thy -life stink." He compared covetous men to such as have the dropsy; -those are full of money, yet desire more; these of water, yet thirst -for more. Being asked what beasts were the worst; "In the field," -saith he, "bears and lions; in the city, usurers and flatterers." -At a feast, one giving him a great cup of wine, he threw it away: -for which being blamed, "If I had drunk it," saith he, "not only the -wine would have been lost, but I also." One asking him how he might -order himself best, he said, "By reproving those things in thyself -which thou blamest in others." Another demanding what was the -hardest, he answered, "To know ourselves; to whom we are partial." -An astrologer discoursing to the people of the wandering stars; -"No," saith he, "it is not the stars, but these," pointing to the -people that heard him. Being asked what men are most noble; "They," -saith he, "who contemn wealth, honour, and pleasure, and endure the -contraries, to wit, poverty, scorn, pain, and death." To a wicked -man, reproaching him for his poverty; "I never knew," saith he, "a -man punished for his poverty, but many for their wickedness." To one -bewailing himself that he should not die in his own country; "Be of -comfort," saith he, "for the way to heaven is alike in every place." -One day he went backwards; whereat the people laughing, "Are you -not ashamed," saith he, "to do that all your lifetime, which you -deride in me?" - -XXIII. Crates, a Theban, famous for his self-denial and virtue, -descended from the house of Alexander, of great estate, at least two -hundred talents, which having mostly distributed amongst the poor -citizens, he became a constant professor of the Cynic philosophy. -He exceedingly inveighed against common women. Seeing at Delphos -a golden image, that Phryne, the courtezan, had set up by the -gains of her trade, he cried out, "This is a trophy of the Greeks' -intemperance." Seeing a young man highly fed and fat: "Unhappy -youth," said he, "do not fortify thy prison." To another, followed -by a great many parasites; "Young man," saith he, "I am sorry to -see thee so much alone." Walking one day upon the Exchange, where -he beheld people mighty busy after their divers callings; "These -people," saith he, "think themselves happy; but I am happy that have -nothing to do with them; for I place my happiness in poverty, not in -riches. Oh! men do not know how much a wallet, a measure of lupins, -with security, is worth." Of his wife, Hipparchia, a woman of wealth -and extraction, but nobler for her love to true philosophy, and how -they came together, there will be occasion to make mention in its -place. - -XXIV. Aristotle, a scholar to Plato,[42] and the oracle of -philosophy to these very times, though not so divinely contemplative -as his master, nevertheless follows him in this, "That luxury should -by good discipline be exiled human societies."[43] Aristotle seeing -a youth finely dressed, said, "Art thou not ashamed, when nature -hath made thee a man, to make thyself a woman?"[44] And to another, -gazing on his fine cloak; "Why dost thou boast thyself of a sheep's -fleece?" He said it was the duty of a good man to live so under laws -as he should do if there were none. - - [42] Stob. Strom. 45. - - [43] Stob. 161. - - [44] Ibid. 46. - -XXV. Mandanis, a great and famous philosopher of the Gymnosophists, -whom Alexander the Great required to come to the feast of Jupiter's -son, (meaning himself,) declaring, that if he came he should be -rewarded, if not, he should be put to death; the philosopher -contemned his message as vain and sordid: he first told them, that -he denied him to be Jupiter's son; a mere fiction. Next, that as for -his gifts, he esteemed them nothing worth; his own country could -furnish him with necessaries; beyond which he coveted nothing. And -lastly, as for the death he threatened, he did not fear it; but of -the two, he wished it rather, "In that," saith he, "I am sure it is -a change to a more blessed and happy state." - -XXVI. Zeno, the great Stoic,[45] and author of that philosophy, had -many things admirable in him; who not only said, but practised. -He was a man of that integrity, and so reverenced for it by the -Athenians, that they deposited the keys of the city in his hands, -as the only person fit to be entrusted with their liberties; yet -by birth a stranger, being of Citium in Cyprus. Antigonus, king of -Macedonia, had a great respect for him, and desired his company, as -the following letter expresseth: - -"King Antigonus to Zeno the philosopher, health: I think that I -exceed thee in fortune and glory; but in learning and discipline, -and that perfect felicity which thou hast attained, I am exceeded -by thee; wherefore I thought it expedient to write to thee, that -thou wilt come to me, assuring myself thou wilt not deny it. Use all -means therefore to come to us, and know, thou art not to instruct -me only, but all the Macedonians; for he who teacheth the king -of Macedonia, and guideth him to virtue, it is evident that he -doth likewise instruct all his subjects in virtue; for such as is -the prince, such for the most part are those who live under his -government." - - [45] Stob. Laert. - -Zeno answered thus: "To king Antigonus, Zeno wisheth health: I -much esteem thy earnest desire of learning, in that thou aimest -at philosophy; not popular, which perverteth manners, but that -true discipline which conferreth profit; avoiding that generally -commended pleasure, which effeminates the souls of men. It is -manifest that thou art inclined to generous things, not only by -nature but by choice; with indifferent exercise and assistance, thou -mayest easily attain to virtue. But I am very infirm of body, being -fourscore years of age, and so not well able to come; yet I will -send thee some of my chief disciples, who in those things concerning -the soul, are nothing inferior to me; and whose instructions, if -thou wilt follow them, will conduct thee to perfect blessedness." - -Thus Zeno refused Antigonus, but sent Persæus, his countryman, and -Philonides, a Theban. He would say, that nothing was more unseemly -than pride, especially in youth, which was a time of learning. He -therefore recommended to young men modesty in three things; in their -walking, in their behaviour, and in their apparel: often repeating -those verses of Euripides, in honour of Capaneus: - - "He was not puff'd up with his store, - Nor thought himself above the poor." - -Seeing a man very finely dressed, stepping lightly over a kennel: -"That man," saith he, "doth not care for the dirt, because he -could not see his face in it." He also taught, that people should -not affect delicacy of diet, no, not in their sickness. To one -that smelt with unguents; "Who is it," saith he, "that smells so -effeminately?" Seeing a friend of his taken too much up with the -business of his land; "Unless thou lose thy land," saith he, "thy -land will lose thee." Being demanded, whether a man that doth wrong -may conceal it from God: "No," saith he, "nor yet he who thinks it;" -which testifies to the omnipresence of God. Being asked, who was his -best friend, he answered: "My other self;" intimating the divine -part that was in him. He would say, the end of man was not to live, -eat, and drink; but to use his life so as to obtain a happy life -hereafter. He was so humble that he conversed with mean and ragged -persons: whence Timon thus: - - "And for companions, gets of servants store, - Of all men the most empty and most poor." - -He was patient, and frugal in his household expenses; Laertius -saith, he had but one servant; Seneca avers he had none. He was mean -in his clothes: in his diet, by Philemon thus described: - - "He water drinks, then broth and herbs doth eat; - Teaching his scholars, almost without meat." - -His chastity was so eminent, that it became a proverb; "As chaste as -Zeno." When the news of his death came to Antigonus, he broke forth -into these words, "What an object have I lost!" And being asked, why -he admired him so much? "Because," saith he, "though I bestowed many -great things upon him, he was never therewith exalted nor dejected." -The Athenians, after his death, by a public decree, erected a statue -to his memorial; it runs thus: "Whereas Zeno, the son of Mnaseas, -a Cittian, has professed philosophy about fifty-eight years in -this city, and in all things performed the office of a good man, -encouraging those young men who applied themselves to him, to the -love of virtue and temperance, leading himself a life suitable to -the doctrine which he professed; a pattern to the best to imitate: -the people have thought fit to do honour to Zeno, and to crown him -with a crown of gold, according to law, in regard of his virtue and -temperance, and to build a tomb for him, publicly, in the Ceramick, -&c." These two were his epitaphs, one by Antipater: - - "Here Zeno lies, who tall Olympus scal'd; - Not heaping Pelion on Ossa's head; - Nor by Herculean labours so prevailed; - But found out virtue's paths, which thither led." - -The other by Xenodotus, the Stoic, thus: - - "Zeno, thy years to hoary age were spent, - Not with vain riches, but with self-content." - -XXVII. Seneca, a great and excellent philosopher, who with Epictetus -shall conclude the testimonies of the men of their character, hath -so much to our purpose that his works are but a kind of continued -evidence for us: he saith, "Nature was not so much an enemy, as -to give an easy passage of life to all other creatures, and that -man alone should not live without so many arts; she hath commanded -us none of these things. We have made all things difficult to us, -by disdaining things that are easy: houses, clothes, meats, and -nourishment of bodies, and those things which are now the care of -life, were easy to come by, freely gotten, and prepared with a -light labour: for the measure of these things was necessity, not -voluptuousness: but we have made them pernicious and admirable: they -must be sought with art and skill. Nature sufficeth to that which -she requireth. - -"Appetite hath revolted from nature, which continually inciteth -itself, and increaseth with the ages, helping vice by wit. First -it began to desire superfluous, then contrary things: last of all, -it sold the mind to the body, and commanded it to serve the lusts -thereof. All these arts, wherewith the city is continually set at -work, and maketh such a stir, do center in the affairs of the body, -to which all things were once performed as to a servant, but now are -provided as for a lord: hence the shops of engravers, perfumers, &c. -Hence, of those that teach effeminate motions of the body, and vain -and wanton songs: for natural behaviour is despised, which completed -desires with necessary help; now it is clownishness and ill-breeding -to be contented with as much as is requisite. What shall I speak -of rich marbles curiously wrought, wherewith temples and houses do -shine? What of stately galleries and rich furniture? these are but -the devices of most vile slaves; the inventions of men, not of wise -men: for wisdom sits deeper; it is the mistress of the mind. Wilt -thou know what things she hath found out, what she hath made? Not -unseemly motions of the body, nor variable singing by trumpet or -flute; nor yet weapons of wars, or fortifications: she endeavoureth -profitable things; she favours peace, and calls all mankind to -agreement: she leadeth to a blessed estate; she openeth the way to -it, and shows what is evil from what is good, and chaseth vanity out -of the mind. She giveth solid greatness, but debaseth that which is -puffed up, and would be seen of men: she bringeth forth the image -of God to be seen in the souls of men: and so from corporeal, she -translateth into incorporeal things." Thus in the 90th epistle to -Luculius. To Gallio, he writeth thus: "All men, brother Gallio, are -desirous to live happy, yet blind to the means of that blessedness. -As long as we wander hither and thither, and follow not our guide, -but the dissonant clamour of those that call on us to undertake -different ways, our short life is wearied and worn away amongst -errors, although we labour to get us a good mind: there is nothing -therefore to be more avoided, than following the multitude without -examination, and believing anything without judging. Let us inquire, -what is best done, not what is more usually done; and what planted -us in the possession of eternal felicity; not what is ordinarily -allowed of by the multitude, which is the worst interpreter of -truth. I call the multitude, as well those that are clothed in -white, as those in other colours: for I examine not the colours -of the garments, wherewith their bodies are clothed: I trust not -mine eyes to inform me what a man is; I have a better and truer -light, whereby I can distinguish truth from falsehood. Let the -soul find out the good of the soul; if once she may have leisure -to withdraw into herself, Oh! how will she confess, I wish all I -have done were undone; and all I have said, when I recollect it, I -am ashamed of it, when I now hear the like in others. These things -below, whereat we gaze, and whereat we stay, and which one man with -admiration shows unto another, do outwardly shine, but are inwardly -empty. Let us seek out somewhat that is good, not in appearance, -but solid, united, and best, in that which least appears: let us -discover this. Neither is it far from us: we shall find it if we -seek it. For it is wisdom not to wander from that immortal nature, -but to form ourselves according to his law and example. Blessed is -the man who judgeth rightly: blessed is he who is contented with -his present condition: and blessed is he who giveth ear to that -immortal principle, in the government of his life." A whole volume -of these excellent things hath he written. No wonder a man of his -doctrine and life escaped not the cruelty of brutish Nero, under -whom he suffered death; as also did the apostle Paul, with whom, -it is said Seneca had conversed. When Nero's messenger brought -him the news, that he was to die; with a composed and undaunted -countenance he received the errand, and presently called for pen, -ink, and paper, to write his last will and testament; which the -captain refusing, he turned towards his friends, and took his leave -thus: "Since, my loving friends, I cannot bequeath you any other -thing in acknowledgment of what I owe you, I leave you at least the -richest and best portion I have, that is the image of my manners -and life, which doing, you will obtain true happiness." His friends -showing great trouble for the loss of him; "Where," saith he, "are -those memorable precepts of philosophy? And what is become of those -provisions, which for so many years together we have laid up against -the brunts and afflictions of Providence? Was Nero's cruelty unknown -to us? What could we expect better at his hands, that killed his -brother and murdered his mother, but that he would put also his -tutor and governor to death?" Then turning to his wife Pompeia -Paulina, a Roman lady, young and noble, besought her for the love -she bore him and his philosophy, to suffer patiently his affliction: -"For," saith he, "my hour is come wherein I must show, not only by -discourse but by death, the fruit I have reaped by my meditations; -I embrace it without grief, wherefore do not dishonour it with thy -tears. Assuage thy sorrow, and comfort thyself in the knowledge thou -hast had of me, and of my actions; and lead the rest of thy life -with that honest industry thou hast addicted thyself unto." And -dedicating his life to God, he expired. - -XXVIII. Epictetus, contemporary with Seneca, and an excellent man, -thought no man worthy of the profession of philosophy, that was -not purified from the errors of his nature. His morals were very -excellent, which he comprised under these two words, _sustaining_, -and _abstaining_; or _bearing_, and _forbearing_; to avoid evil, -and patiently to suffer afflictions, which do certainly comprise -the christian doctrine and life, and is the perfection of the -best philosophy that was at any time taught by Egyptians, Greeks, -or Romans, when it signified virtue, self-denial, and a life of -religious solitude and contemplation. - -How little the Christians of the times are true philosophers, and -how much more these philosophers were Christians, than they, let -the righteous principle in every conscience judge. But is it not -then intolerable, that they should be esteemed Christians, who are -yet to learn to be good Heathens? That prate of grace and nature, -and know neither? Who will presume to determine what is become of -Heathens, and know not where they are themselves, nor mind what may -become of them? That can run readily over a tedious list of famous -personages, and calumniate such as will not, with them, celebrate -their memories with extravagant and superfluous praises, whilst -they make it laudable to act the contrary: and none so ready a -way to become vile, as not to be vicious? A strange paradox, but -too true; so blind, so stupified, so besotted, are the foolish -sensualists of the world, under their great pretences to religion, -faith, and worship. Ah! did they but know the peace, the joy, -the unspeakable ravishments of soul, that inseparably attend the -innocent, harmless, still, and retired life of Jesus? Did they but -weigh within themselves, the authors of their vain delights and -pastimes, the nature and disposition they are so grateful to, the -dangerous consequence of exercising the mind and its affections -below, and arresting and taking them up from their due attendance -and obedience to the most holy voice crying in their consciences, -"Repent, return, all is vanity, and vexation of spirit:" were but -these things reflected upon; were the incessant wooings of Jesus, -and his importunate knocks and entreaties, by his light and grace, -at the door of their hearts, but kindly answered, and He admitted -to take up his abode there: and lastly, were such resolved to give -up to the instructions and holy guidance of his eternal Spirit, in -all the humble, heavenly, and righteous conversation it requires, -and of which He is become our Captain and example; then, O then, -both root and branch of vanity, the nature that invented, and that -which delights herself therein, with all the follies themselves, -would be consumed and vanish. But they, alas! cheat themselves by -misconstrued Scriptures, and daub with the untempered mortar of -misapplied promises. They will be saints whilst they are sinners; -and in Christ, whilst in the spirit of the world, walking after -the flesh, and not after the Spirit, by which the true children of -God are led. My friends, mind the just witness and holy principle -in yourselves, that you may experimentally know more of the Divine -life, in which, and not in a multitude of vain repetitions, true and -solid felicity eternally consists. - -IV. _Nor is this reputation, wisdom, and virtue, only to be -attributed to men: there were women also in the Greek and Roman -ages, that honoured their sex, by great examples of meekness, -prudence, and chastity; and which I do the rather mention, that -the honour, story yields to their virtuous conduct, may raise an -allowable emulation in those of their own sex, at least, to equal -the noble character given them by antiquity, viz._ - - 1. Penelope.--2. Hipparchia.--3. Cornelia.--4. Pompeia - Plautina.--5. Plotina.--6. A reproof to voluptuous women of the - times. - -I. Penelope, wife to Ulysses, a woman eminent for her beauty and -quality, but more for her singular chastity. Her husband was absent -from her twenty years, partly in the service of his country, and -partly in exile; and being believed to be dead, she was earnestly -sought by divers lovers, and pressed by her parents to change her -condition; but all the importunities of the one, or persuasions -of the other, not prevailing, her lovers seemed to use a kind of -violence, that where they could not entice, they would compel: to -which she yielded, upon this condition, that they would not press -her to marry, till she had ended the work she had in hand: which -they granting, "she undid by night what she wrought by day;" and -with that honest device she delayed their desire, till her husband -returned, whom she received, though in beggar's clothes, with a -heart full of love and truth. A constancy that reproaches too -many of the women of the times. Her work shows the industry and -employment, even of the women of great quality in those times; -whilst those of the present age despise such honest labour as mean -and mechanical. - -II. Hipparchia, a fair Macedonian virgin, noble of blood, as they -term it, but more truly noble of mind, I cannot omit to mention: -who entertained so earnest an affection for Crates, the Cynical -philosopher, as well for his severe life as excellent discourse, -that by no means could her relations, nor suitors, by all their -wealth, nobility, and beauty, dissuade her from being his companion. -Upon which strange resolution, they all betook themselves to Crates, -beseeching him to show himself a true philosopher, in persuading -her to desist: which he strongly endeavoured by many arguments; but -not prevailing, went his way, and brought all the little furniture -of his house, and showed her: "This," saith he, "is thy husband; -that, the furniture of thy house: consider on it, for thou canst not -be mine, unless thou followest the same course of life:" for being -rich above twenty talents, which is more than £50,000, he neglected -all to follow a retired life: all which had so contrary an effect, -that she immediately went to him, before them all, and said, "I -seek not the pomp and effeminacy of this world, but knowledge and -virtue, Crates; and choose a life of temperance, before a life of -delicacies; for true satisfaction, thou knowest, is in the mind; -and that pleasure is only worth seeking, that lasts for ever." -Thus was it she became the constant companion both of his love and -life, his friendship and his virtues; travelling with him from -place to place, and performing the public exercises of instruction -with Crates, wherever they came. She was a most violent enemy to -all impiety, but especially to wanton men and women, and those -whose garb and conversation showed them devoted to vain pleasures -and pastimes; effeminacy rendering the like persons not only -unprofitable, but pernicious to the whole world. Which she as well -made good by the example of her exceeding industry, temperance, and -severity, as those are wont to do by their intemperance and folly: -for ruin of health, estates, virtue, and loss of eternal happiness, -have ever attended, and ever will attend, such earthly minds. - -III. Cornelia, also a noble Roman matron, and sister to Scipio, was -esteemed the most famous and honourable personage of her time, not -more for the greatness of her birth, than her exceeding temperance. -And history particularly mentions this, as one great instance of her -virtue, for which she was so much admired, to wit, that she never -was accustomed to wear rich apparel, but such apparel as was very -plain and grave; rather making her children, whom her instructions -and example had made virtuous, her greatest ornament: a good pattern -for the vain and wanton dames of the age. - -IV. Pompeia Plautina, wife to Julianus the emperor, commended for -her compassion to the poor, used the power her virtue had given her -with her husband, to put him upon all the just and tender things -that became his charge, and to dissuade him from whatsoever seemed -harsh to the people: particularly she diverted him from a great tax -his flatterers advised him to lay upon the people. - -V. Plotina, the wife of Trajan, "a woman," saith a certain author, -"adorned with piety, chastity, and all the virtues that a woman is -capable of." There are two instances; one of her piety, the other -of her chastity; the first is this: when her husband was proclaimed -emperor, she mounted the capitol after the choice, where, in a -religious manner, she said, "Oh, that I may live under all this -honour, with the same virtue and content, that I enjoyed before I -had it." The second is this: her husband being once exiled, she -caused her hair to be cut short, as the men wore it, that with less -notice and danger she might be the companion of his banishment. - -VI. Thus may the voluptuous women of the times read their reproof in -the character of a brave Heathen, and learn, that solid happiness -consists in a neglect of wealth and greatness, and a contempt of all -corporeal pleasures, as more befitting beasts than immortal spirits: -and which are loved by none but such, as not knowing the excellency -of heavenly things, are both inventing and delighting, like brutes, -in that which perisheth: giving the preference to poor mortality, -and spending their lives to gratify the lusts of a little dirty -flesh and blood, that shall never enter into the kingdom of heaven; -by all which their minds become darkened, and so insensible of more -celestial glories, that they do not only refuse to inquire after -them, but infamously scoff and despise those that do, as a foolish -and mad people: to that strange degree of darkness and impudence -this age has got. But if the exceeding temperance, chastity, virtue, -industry, and contentedness of very Heathens, with the plain and -necessary enjoyments God has been pleased to vouchsafe to the sons -and daughters of men, as sufficient to their wants and conveniency, -that they may be the more at leisure to answer the great end of -their being born, will not suffice, but that they will exceed the -bounds, precepts, and examples, both of Heathens and Christians; -anguish and tribulation will overtake them, when they shall have an -eternity to think upon, with gnashing teeth, what to all eternity -they can never remedy; these dismal wages are decreed for them, who -so far affront God, heaven, and eternal felicity, as to neglect -their salvation from sin here and wrath to come, for the enjoyment -of a few fading pleasures. For such to think, notwithstanding their -lives of sense and pleasure, wherein their minds become slaves to -their bodies, that they shall be everlastingly happy, is an addition -to their evils: since it is a great abuse to the holy God, that men -and women should believe Him an eternal companion for their carnal -and sensual minds: for "As the tree falls, so it lies; and as death -leaves men, judgment finds them;" and there is no repentance in the -grave. Therefore, I beseech you, to whom this comes, to retire: -withdraw a while: let not the body see all, taste all, enjoy all; -but let the soul see too, taste and enjoy those heavenly comforts -and refreshments proper to that eternal world, of which she is an -inhabitant, and where she must ever abide in a state of peace or -plagues, when this visible one shall be dissolved. - - - - -CHAPTER XX. - - _The doctrine and practice of the blessed Lord Jesus, and his - Apostles; the primitive Christians, and those of more modern - times, in favour of this discourse._ - - 1. The Doctrine of Christ, from Mat. v. about denial of - self.--2. John the Baptist's example.--3. The testimonies of - the apostle Peter, &c.--4. Paul's godly exhortation against - pride, covetousness, and luxury.--5. The primitive Christians' - nonconformity to the world.--6. Clemens Romanus against - the vanity of the Gentiles.--7. Machiavel, of the zeal of - the primitive Christians.--8. Tertullian, Chrysostom, &c. - on Mat. xii. 36.--9. Gregory Nazianzen.--10. Ambrose.--11. - Augustine.--12. Council of Carthage.--13. Cardan.--14. - Gratian.--15. Waldenses.--16. What they understood by daily - bread in the Lord's Prayer.--17. Their judgment concerning - taverns.--18. Dancing, Music, &c.--19. An epistle of Bartholomew - Tertian to the Waldensian churches, &c.--20. Their extreme - suffering and faithfulness. Their degeneracy reproved, that call - them their ancestors.--21. Paulinus, Bishop of Nola, relieving - slaves and prisoners.--22. Acacius, Bishop of Amida, his charity - to enemies. - - -Having abundantly shown how much the doctrine and the conversation -of the virtuous Gentiles condemn the pride, avarice, and luxury of -the professed Christians of the times; I shall, in the next place, -to discharge my engagement, and farther fortify this discourse, -present my reader with the judgment and practice of the most -christian times; as also of eminent writers, both ancient and -modern. I shall begin with the blessed Author of that religion. - -I. Jesus Christ, in whose mouth there was found no guile, sent from -God, with a testimony of love to mankind, and who laid down his -life for their salvation; whom God hath raised by his mighty power -to be Lord of all, is of right to be first heard in this matter; -for never man spake like him to our point; shot, clear, and close; -and all opposite to the way of this wicked world. "Blessed," says -he, "are the poor in spirit, for theirs is the kingdom of God:" -(Mat. v.:) He doth not say, blessed are the proud, the rich, the -high-minded: here is humility and the fear of the Lord blest. -"Blessed are they that mourn, for they shall be comforted:" He doth -not say, blessed are the feasters, dancers, and revellers of the -world, whose life is swallowed up of pleasure and jollity: no; as -He was a man of sorrows, so He blest the godly sorrowful. "Blessed -are the meek, for they shall inherit the earth:" He doth not say, -blessed are the ambitious, the angry, and those that are puffed up: -He makes not the earth a blessing to them: and though they get it -by conquest and rapine, it will at last fall into the hands of the -weak to inherit. Again, "Blessed are they which do hunger and thirst -after righteousness:" but no blessing to the hunger and thirst of -the luxurious man. "Blessed are the merciful, for they shall obtain -mercy:" He draws men to tenderness and forgiveness by reward. Hast -thou one in thy power that hath wronged thee? Be not rigorous; exact -not the utmost farthing; be merciful, and pity the afflicted, for -such are blessed. Yet further, "Blessed are the pure in heart, for -they shall see God." He doth not say, blessed are the proud, the -covetous, the unclean, the voluptuous, the malicious: no; such shall -never see God. Again, "Blessed are the peacemakers, for they shall -be called the children of God." He doth not say, blessed are the -contentious, back-biters, tale-bearers, brawlers, fighters, makers -of war; neither shall they be called the children of God, whatever -they may call themselves. Lastly, "Blessed are ye when men shall -revile you, and persecute you, and say all manner of evil against -you, falsely for my sake: rejoice and be exceeding glad, for great -is your reward in heaven." He blesseth the troubles of his people, -and translates earthly sufferings into heavenly rewards. He doth not -say, blessed are you when the world speaks well of you, and fawns -upon you: so that his blessings cross the world's. For the world -blesseth those as happy, that have the world's favour; He blesseth -those as happy that have the world's frowns. This solveth the great -objection, Why are you so foolish to expose yourselves to the law, -to incur the displeasure of magistrates, and suffer the loss of -your estates and liberties? Cannot a man serve God in his heart, -and do as others do? Are you wiser than your forefathers? Call to -mind your ancestors. Will you question their salvation by your -novelties, and forget the future good of your wife and children, -as well as sacrifice the present comforts of your life, to hold up -the credit of a party? A language I have more than once heard: I -say, this doctrine of Christ is an answer and antidote against the -power of this objection. He teaches us to embrace truth under all -those scandals. The Jews had more to say of this kind than any, -whose way had a more extraordinary institution; but Christ minds -not either institution or succession. He was a new man, and came to -consecrate a new way, and that in the will of God; and the power -that accompanied his ministry, and that of his followers, abundantly -proved the Divine authority of his mission, who thereby warns his to -expect and to bear contradiction, reviling, and persecution: for if -they did it to the green tree, much more were they to expect that -they would do it to the dry; if to the Lord, then to the servant. - -Why then should Christians fear that reproach and tribulation, that -are the companions of his religion, since they work to his sincere -followers a far more exceeding and eternal weight of glory? But -indeed they have great cause to fear and be ashamed, who are the -authors of such reproach and suffering, so contrary to the meek -and merciful spirit of Christ: for if they are blessed, who are -reviled and persecuted for his sake, the revilers and persecutors -must be cursed. But this is not all: He bids his disciples follow -Him, learn of Him, for He was meek and lowly: He taught them to -bear injuries, and not smite again; to exceed in kindness: to go -two miles when asked to go one; to part with cloak and coat too; -to give to them that ask, and to lend to them that would borrow; -to forgive, aye, and love enemies too; commanding them, saying, -"Bless them that curse you; do good to them that hate you; and pray -for them which despitefully use you, and persecute you." (Mat. v.) -Urging them with a most sensible demonstration, "That," saith He, -"ye may be the children of your Father, which is in heaven: for He -maketh his sun to rise upon the good and the evil, and his rain to -descend upon the just and the unjust. He also taught his disciples -to believe and rely upon God's providence, from the care that He -had over the least of his creatures: "Therefore," saith He, "I say -unto you, take no thought for your life, what ye shall eat, and what -ye shall drink, nor yet for your body, what ye shall put on: is -not the life more than meat, and the body than raiment? Behold the -fowls of the air, for they sow not, neither do they reap, nor gather -into barns; yet your heavenly Father feedeth them; are ye not much -better than they? Which of you, by taking thought, can add one cubit -unto his stature? And why take ye thought for raiment? Consider the -lilies of the field, how they grow; they toil not, neither do they -spin: and yet I say unto you, that even Solomon in all his glory -was not arrayed like one of these. Wherefore, if God so clothe the -grass of the field, which to-day is, and to-morrow is cast into -the oven, shall He not much more clothe you, O ye of little faith? -Therefore take no thought, saying, What shall we eat, or what shall -we drink, or wherewithal shall we be clothed? For after all these -things do the Gentiles seek, for your heavenly Father knoweth that -ye have need of all these things. But seek ye first the kingdom of -God, and his righteousness, and all these things shall be added -unto you. Take therefore no thought for the morrow, for the morrow -shall take thought for the things of itself: sufficient unto the -day is the evil thereof." (Mat. vi.) Oh! how plain, how sweet, how -full, yet how brief are his blessed sentences! They thereby show -from whence they came, and that Divinity itself spoke them: what -are laboured, what are forced and scattered in the best of other -writers, and not all neither, is here comprised after a natural, -easy, and conspicuous manner. He sets nature above art, and trust -above care. This is He that himself came poor into the world, and so -lived in it: He lay in a manger, conversed with mechanics; fasted -much, retired often: and when He feasted, it was with barley loaves -and fish, dressed doubtless in an easy and homely manner. He was -solitary in his life, in his death ignominious. The foxes had holes, -the birds of the air had nests, but the Son of Man had not a place -whereon to lay his head. He that made all things as God, had nothing -as man; which hath this blessed instruction in it, that the meanest -and poorest should not be dejected, nor yet the richest and highest -be exalted. In fine, having taught this doctrine, and lived as He -spoke, He died to confirm it, and offered up Himself a propitiation -for the sins of the whole world, when no other sacrifice could be -found, that could atone for man with God, who, rising above the -power of death and the grave, hath led captivity captive, and is -become the first-born from the dead, and Lord of the living; and his -living people praise Him, who is worthy for ever. - -II. John the Baptist, who was the fore-runner of Christ's -appearance in the flesh, did by his own abstinence sufficiently -declare what sort of person it was he came to prepare and bespeak -people to receive. For, though sanctified from his birth and -declared by Christ to be the greatest of all prophets; yet his -clothing was but a coarse garment of camel's hair, and a leathern -girdle; and his food, only locusts and wild honey: a life very -natural, and of great simplicity. This was all the pomp and retinue, -which the greatest ambassador that ever came to the world was -attended with; about the best of messages, to wit, Repent, for the -kingdom of God is at hand: and, there is one coming after me, whose -shoes-latchet I am not worthy to unloose, who shall baptize you -with fire, and with the Holy Ghost; and is the Lamb of God that -taketh away the sin of the world. (Mat. iii. 11; John, i. 29.) Did -the fore-runner of the coming of God, for Immanuel is God with men, -appear without the state, grandeur, and luxury of the world; and -shall those who pretend to receive the message, and that for glad -tidings too, and confess the Immanuel, Jesus Christ, to be the Lord, -live in the vanity and excess of the world, and care more for their -fine clothes, delicate dishes, rich furniture, stately attendance, -and pleasant diversion, than for the holy cross of Christ, and -blessed narrow way that leadeth to salvation. Be ashamed, and repent! - -III. PETER, ANDREW, PHILIP, and the rest of the holy apostles, were, -by calling as well as doctrine, not a luxurious people; for they -were made up of poor fishermen and mechanics; for Christ called not -his disciples out of the higher ranks of men, nor had they ability -any more than will to use the excesses herein reproved. You may -conceive what their lives were, by what their Master's doctrine was; -for they were the true scholars of his heavenly discipline. Peter -thus speaks, and exhorteth the Christians of his time, "Let not your -adorning be that outward adorning of plaiting the hair, and the -wearing of gold, and 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; for after this manner, in the old time, the holy -women, who also trusted in God, adorned themselves." (1 Pet. iii. 3, -4.) Wherefore gird up the loins of your minds, be sober and hope to -the end, as obedient children, not fashioning yourselves according -to your former lusts, in your ignorance, but as He which hath -called you is holy, so be ye holy in all manner of conversation: -(1 Pet. i. 13-15:) and giving all diligence, add to your faith, -virtue; to virtue, knowledge; and to knowledge, temperance; and to -temperance, patience; and to patience, godliness; and to godliness, -brotherly-kindness; and to brotherly-kindness, charity; for if -these things be in you and abound, they make you, that you shall -be neither barren nor unfruitful: for so an entrance shall be -ministered unto you abundantly, into the everlasting kingdom of our -Lord and Saviour Jesus Christ; (2 Pet. i. 5-8, 11;) not rendering -evil for evil, or railing for railing; but contrariwise, blessing; -knowing that ye are thereunto called, that ye shall inherit a -blessing: (1 Pet. iii. 9:) for even hereunto were ye called, -because Christ also suffered for us, leaving us an example, that ye -should follow his steps, who did no sin, neither was guile found -in his mouth; who, when He was reviled, reviled not again; when -He suffered, He threatened not, but committed himself to Him that -judgeth righteously. (1 Pet. ii. 21-23.) - -IV. Paul, who was also an apostle, though, as he saith, born out -of due time: a man of great knowledge and learning, but, "I count -it," saith he, "all loss for the excellency of the knowledge -of Christ Jesus, my Lord, for whom I have suffered the loss of -all things, and do count them but dung, that I may win Christ. -Brethren, be followers of me, and mark them which walk so, as ye -have us for an ensample: for many walk, of whom I have told you -often, and now tell you even weeping, that they are the enemies of -the cross of Christ, whose end is destruction; whose god is their -belly; they glory in their shame, and they mind earthly things. For -our conversation is in heaven; from whence we look also for the -Saviour, the Lord Jesus Christ." (Phil. iii. 8, 18.) In like manner -also, "I will that women adorn themselves in modest apparel, with -shame-facedness and sobriety, not with broidered hair, or gold, or -pearls, or costly array; but with good works, as becometh women -professing godliness." (1 Tim. ii. 9, 10.) "Be followers of God, -as dear children, and walk in love, as Christ also hath loved us: -but fornication, and all uncleanness, and covetousness, let it not -be once named amongst you, as becometh saints; neither filthiness -nor foolish talking, nor jesting, which are not convenient; but -rather giving of thanks: for this ye know, that no whoremonger, -unclean person, nor covetous man, who is an idolater, hath any -inheritance in the kingdom of Christ, and of God. See, then, that -you walk circumspectly, not as fools, but as wise, redeeming the -time, because the days are evil. Wherefore be ye not unwise, but -understanding what the will of the Lord is; and be not drunk with -wine, wherein is excess; but be filled with the Spirit, speaking -to yourselves in hymns and spiritual songs, singing and making -melody in your hearts to the Lord." (Ephes. v.) "Rejoice in the Lord -always; and again, I say rejoice. Let your moderation be known to -all men, for the Lord is at hand." (Phil. iv. 4-6.) "Be careful for -nothing, for we brought nothing into this world, and it is certain -we can carry nothing out: and, having food and raiment, let us be -therewith content; for godliness, with contentment, is great gain: -but they that will be rich, fall into temptation, and a snare, and -into many foolish and hurtful lusts, which drown men in perdition -and destruction; for the love of money is the root of all evil, -which whilst some coveted after, they have erred from the faith, and -pierced themselves through with many sorrows. But thou, O man of -God, flee these things, and follow after righteousness, godliness, -faith, love, patience, meekness. Fight the good fight of faith, -and lay hold on eternal life, whereunto thou art also called, and -hast professed a good profession before many witnesses. I give thee -charge in the sight of God, who quickeneth all things, and before -Christ Jesus, who before Pontius Pilate witnessed a good confession, -that thou keep this commandment without spot, unrebukeable, until -the appearing of our Lord Jesus Christ. Charge them that are rich -in this world, that they be not high-minded, nor trust in uncertain -riches, but in the living God, who giveth us richly all things to -enjoy; that they do good, that they be rich in good works, ready -to distribute, willing to communicate, laying up in store for -themselves a good foundation against the time to come, that they may -lay hold on eternal life. O Timothy, keep that which is committed -to thy trust, avoiding profane and vain babblings, and oppositions -of science, falsely so called, which some professing, have erred -concerning the faith. Grace be with thee, Amen." (1 Tim. vi. 7, to -the end.) This was the blessed doctrine these messengers of eternal -life declared, and what is more, they lived as they spoke. You find -an account of their reception in the world, and the way of their -living, in his first epistle to the Corinthians; "For I think," -saith he, "that God hath set forth us, the apostles last, as it -were, appointed to death; for we are made a spectacle to the world, -to angels, and to men. We are fools for Christ's sake: we are weak, -we are despised: even unto this present hour we both hunger and -thirst, and have no certain dwelling-place, and labour, working -with our hands: being reviled, we bless; being persecuted we suffer -it; being defamed, we intreat. We are made as the filth of the -world, and are as the off-scouring of all things unto this day." (1 -Cor. iv. 9.) This was the entertainment those faithful followers of -Jesus received at the hands of an ungrateful world; but he who tells -us of this, also tells us, it is no unusual thing: "For," saith he, -"such as will live godly in Christ Jesus, must suffer persecution." -Besides, he knew it had been the portion of the righteous in -preceding ages, as in his excellent account of the faith, trials, -and victory of the holy ancients, in his epistle to the Hebrews -he does largely express, where he tells us, how great a sojourner -Abraham was, even in the land of promise, a stranger in his own -country, for God had given it unto him and his posterity, dwelling, -saith he, in tents with Isaac and Jacob. And why not better settled? -Was it for want of understanding, or ability, or materials? No; he -gives a better reason; for, saith he, Abraham looked for a city -which had foundations, whose builder and maker is God. And speaking -of Moses, he tells us, "that, by faith, when he was come to years of -discretion, he refused to be called the son of Pharaoh's daughter, -choosing rather to suffer affliction with the people of God, than -to enjoy the pleasures of sin for a season, esteeming the reproach -of Christ greater riches than the treasures of Egypt; for he had -respect unto the recompense of reward; nor feared he the wrath of -the king, for he endured, seeing him who is invisible." He adds, -"And others had trials of cruel mockings and scourgings; yea, -moreover of bonds and imprisonments; they were stoned, they were -sawn asunder, were tempted, were slain with the sword; they wandered -about in sheep-skins and goat-skins, being destitute, afflicted, -tormented, of whom the world was not worthy. They wandered in -deserts, and in mountains, and in dens, and caves of the earth, and -these all have obtained a good report." Methinks this should a -little abate the intemperance of professed Christians. I do not bid -them be thus miserable, but I would not have them make themselves so -hereafter; for this afflicted life hath joys transcending the utmost -pleasure that sin can give, and in the end it will be found, that it -were better to be a poor pilgrim, than a citizen of the world. Nor -was this only the life and instruction of apostolical teachers; the -same plainness and simplicity of life was also followed by the first -Christians. - -V. "The primitive Christians,"[46] Ouzelius, in his animadversions -on Minutius Felix, saith, "were reproached by the Gentiles for their -ill-breeding, rude and unpolished language, unfashionable behaviour, -as a people that knew not how to carry themselves in their addresses -and salutations, calling them rustics and clowns, which the -Christians easily bore, valuing their profession the more for its -nonconformity to the world: wherefore it was usual with them, by -way of irony and contempt, to call the Gentiles, the well-bred, the -eloquent, and the learned." This he proves by ample testimonies out -of Arnobius, Lactantius, Isidorus Pelusiota, Theodoret, and others. -Which may instruct us, that the Christians' behaviour was not -regulated by the customs of the country they lived in, as is usually -objected against our singularity: no, they refused the embellishment -of art, and would not wear the furniture of her invention, but -as they were singular in their religion, so in the way of their -conversation among men. - - [46] Animad. in Min. Fel. p. 25. - -VI. Clement Romanus,[47] if author of the constitutions that -go under his name, hath this among the rest, "Abstain from the -vain books of the Gentiles. What have you to do with strange and -unprofitable discourses, which only serve to seduce weak persons?" -This Clement is remembered by Paul in one of his epistles, (Phil. -iv. 3,) who in this exactly follows his advice to Timothy, about -vain questions, doubtful disputes, and opposition of science. Let us -see how this moderation and purity of manners continued. - - [47] Constit. Clem Rom. l. 1, chap. 2. - -VII. Machiavel,[48] no mean author, in his Disputations, assures -us, "That the first promoters of Christianity were so diligent in -rooting out the vanities and superstitions of the Gentiles, that -they commanded all such poets' and historians' books, who commended -anything of the Gentile conversation or worship, to be burned;" but -that zeal is evidently extinguished, and those follies revived among -the professors of the religion of Jesus. - - [48] Mach. Dis. l. 2, chap. 5. - -VIII. Tertullian,[49] Chrysostom, Theophylact, Gregory Nazianzene, -upon these words of Christ, "But I say unto you, that every idle -word that men shall speak, they shall give an account thereof in the -day of judgment:" (Mat. xii. 36:) thus reflect upon vain discourse: -"These words mean," saith Tertullian, "of all vain and superfluous -speech, more talk than is necessary." Says Chrysostom, "of such -words as are not convenient or profitable, but move immodestly." -Says Theophylact, "of all lies, calumnies, all inordinate and -ridiculous speeches." Says Gregory, "such words men shall account -for, which want that profit ever redounding from modest discourses, -and that are seldom uttered from any preceding necessity or cause; -things frivolous, fables, old wives' tales." All which sufficiently -reprehend the plays, poetry, and romances of the times, of great -folly, vanity, and sin. - - [49] Tert. lib. de Patien. Chrysost. - -IX. Gregory, and this a father of the church, a very extraordinary -man, was so zealous for the simplicity and purity of the mind, -language, and lives of the Christians of his time, that he -suppressed several Greek authors, as Menander, Diphilus, -Apollodorus, Philemon, Alexis, Sappho, and others, which were the -recreations of the vain Gentiles: thus Cardan. Hear his judgment of -fine clothes, none of the least part of the luxury and vanity of the -age. "There be some," saith he, "are of opinion, that the wearing -of precious and sumptuous apparel is no sin; which if it were no -fault, the Divine word would never have so punctually expressed, -nor historically related, how the rich man, that was tormented in -hell, was clothed in purple and silk: whence we may note, that, -touching the matter or subject of attire, human curiosity availeth -highly. The first substance of our garments was very mean, to wit, -skins, with wool; when it is we read, God made Adam and his wife -coats of skins; that is, of skins of dead beasts. Afterwards, to see -the growing pride and vanity of men and women, they came to pure -wool, because lighter; after that to flax: then to dung and ordure -of worms, to wit, silk; lastly, to gold and silver, and precious -stones, which excess of apparel highly displeased God: for instance -whereof, which the very Pagans themselves observed, we read that the -very first among the Romans that ever wore purple was struck with a -thunder-bolt, and so died suddenly for a terror to all succeeding -times, that none should attempt to live proudly in precious attire." -This was the sense of Gregory Nazianzene, that ancient Christian -writer, who wore commonly a poor coat, like to a frock; so did -Justin Martyr, Jerome, and Austin, as their best robe. - -X. Ambrose, called a father, who was lieutenant to the province -and city of Milan, and upon his discreet appeasing the multitude, -disordered upon some difference amongst them about electing a -bishop, was by their uniform consent chosen himself: although this -person, of all others, might have been thought to plead for the -accustomed recreations, especially not having been long a Christian, -for he was a Catechumen, or one but lately instructed, at the time -of his being elected; yet doth he in so many words determine the -matter thus: "Plays ought not to be known by Christians;" then not -made, heard, and defended by Christians; or they must be none that -do so. - -XI. Augustine,[50] more famous for his many books, and knowledge in -church affairs, whose sentences are oracles with some, gives this as -his opinion of plays, and the like recreations, that they were more -pernicious and abominable than those idolatrous sacrifices, which -were offered in honour of the pagan gods. Doubtless he thought the -one not so offensive to reason and the impressions divinity hath -made on every understanding, as the other were very pleasant to the -senses, and therefore apt to steal away the mind from better things; -for it was his maxim,[51] that everything a man doth, is either a -hindrance or furtherance to good. This would be esteemed intolerable -doctrine in a poor Quaker, yet will the Quaker rejoice, if it be -esteemed and followed as good doctrine in Augustine. - - [50] August. de Civit. Dei. l. ii. c. 7. - - [51] De ira Dei. l. 9, c. 7. - -XII. The council of Carthage, though times began to look somewhat -mistier, and the purity and spirituality of religion to be much -declined by the professors of Christianity; yet there was so much -zeal left against the worst part of Heathenism, that I find an -express canon against the reading of vain books and comedies of the -Gentiles, lest the minds of the people should be defiled by them. -But this age either hath no such canon, or executeth it not, to the -shame of their profession. - -XIII. Cardan more particularly relateth,[52] how even Gregory -the Great was so zealous of preserving purity of manners among -Christians, who lived almost two hundred years after the -Carthaginian council, that he caused many Latin authors to be -burned, as vain and lascivious; as Cæcilianus, Affranius, Navius, -Licinus, Ennius, Attilius, Victor, Lucian's Dialogues; nor did -Plautus, Martial, and Terence, so much in request both in the -schools and academies of the land, escape their honest zeal, -although the multitude of copies so far frustrated their good -intentions, as that they are multiplied of late. - - [52] Cardan de Sapient. l. 2. - -XIV. Gratian also[53] had such like passages as these, "We see that -the priests of the Lord, neglecting the gospel and the prophets, -read comedies or play-books, and sing love verses, and read Virgil," -a book in which are some good expressions. Strange! that these -things should have been so sincerely censured of old, and that -persons whose names are had in so much reverence, should repute -these their censures the constructions of Christ's precepts, and the -natural consequences of the Christian doctrine; and yet that they -should be so far neglected of this age, as not to be judged worthy -an imitation. But pray let us hear what doctrine the Waldenses teach -in this affair. - - [53] Jac. Laurentio de lib. Gentil. p. 40, 41. - -XV. The Waldenses[54] were a people so called from one Peter Waldo, -a citizen of Lyons in France, in the year 1160, who inhabited -Piedmont, elsewhere called Albigenses, from Albi, a city of -Languedoc in France; Lollards in England, from one Reynard Lollard, -who some time after came into these parts, and preached boldly -against the idolatries, superstitions, and vain conversation -of the inhabitants of this island. They had many other names, -as Arnoldists, Esperonists, Henricians, Siccars, Insabaches, -Paterenians, Turlupins, Lyonists, Fraticelli, Hussites, Bohemians -(still the same;) but finally, by their enemies, damnable heretics, -though by the Protestants, the true church of Christ. And to omit -many testimonies, I will instance only in Bishop Usher, who in -his discourse of the succession of the Christian church, defends -them not only as true reformers, but makes the succession of the -Protestant church to be mainly evincible from their antiquity. I -shall forbear all the circumstances and principles they held, or in -which he strongly defends them against the cruelty and ignorance -of their adversaries, particularly Rainerius, Rubis, Capetaneis, -&c. only what they held concerning our present subject of apparel -and recreations, I cannot be so injurious to the truth, their -self-denial, the good of others, at whose reformation I aim, and -my own discourse, as to omit it. And therefore I shall proceed to -allege their faith and practice in these matters, however esteemed -but of a trifling importance, by the loose, wanton, and carnal -minded of this generation, whose feeling is lost by the enjoyment -of their inordinate desires, and that think it a high state of -Christianity to be no better than the beasts that perish, namely, -in not being excessive in Newgate and mere kennel enormities. That -these ancient reformers had another sense of these things, and that -they made the conversation of the gospel of a crucified Jesus to -intend and require another sort of life, than what is used by almost -all those who account themselves members of his church, I shall -show out of their own doctrines, as found in their most authentic -histories. - - [54] XII. Cap. Hist. de orig. Walden. Vignia Hist. Bibl. p. 130. - Dubran Hist. Bohem. 14. Thuan. in Hist. sui. temp. p. 458. Mat. - Paris Hist. of Eng. Angl. 1174; Bellar. tom. 2, lib. 1, cap. 26, co. - 86. Ecchius. com. loc. c. 28. Apl. l. 6. con. Hieret. p. 99. - -XVI. To be brief, in their exposition upon the Lord's prayer, -that part of it which speaks thus, "Give us this day our daily -bread:"[55] where, next to that spiritual bread, which they -make it to be the duty of all to seek more than life, they come -positively to deny the praying for more than is requisite for -outward necessities, or that it is lawful to use more; condemning -all superfluity and excess, out of fashion, pride, or wantonness, -not only of bread, but all outward things, which they judge to be -thereby comprehended; using Ezekiel's words,[56] (Ezek. xvi. 45,) -that fulness of bread, and abundance of idleness were the cause -of the wickedness and the abominations of Sodom, for which God by -fire destroyed them off the earth. Whereupon they conclude with an -ancient father of the primitive church, after this manner, that -costly apparel, superfluity in diet, as three dishes when one will -serve, play, idleness, and sleep, fatten the body, nourish luxury, -weaken the spirit, and lead the soul unto death; "But," say they, -"a spare diet, labour, short sleep, plain and mean garments, help -to purify the soul, tame the body, mortify the lusts of the flesh, -and comfort the spirit." So severe were they, that, in the chapter -of the instructions of their children,[57] they would not suffer -them to converse with those of strange places or principles, whose -conversation was gaming, plays, and the like wanton recreations; but -especially concerning young women. "A man," say they, "must have a -great care of his daughter. Hast thou daughters? Keep them within to -wholesome things; see they wander not; for Dinah, Jacob's daughter, -was corrupted by being seen of strangers." They affirm no better to -be the general event of such conversation. - - [55] Jo. Paul. Per. Hist. Wald. l. 1. in p. 37, 38. Dona nos le - nostre pan quotidian. en choi. Memor. Morrel. Vign. Mem. f. 7. - - [56] Thesaur. fed. Ap. Wald. - - [57] Thesaur. fed. Ap. Wald. l. 2, c. 3. Lifill. sign. nassion ali - patrons carnals de non esser rendus, &c. - -To which I shall add their judgment and practice concerning -taverns,[58] public houses for treats and pleasures, with which the -land swarms in our days. - - [58] Ibid. l. 2, c. 3. - -XVII. "A tavern is the fountain of sin,[59] the school of the -devil; it works wonders fitting the place. It is the custom of God -to show his power in his church, and to work miracles; that is to -say, to give sight to the spiritually blind, to make the lame to -leap, the dumb to sing, the deaf to hear: but the devil doth quite -contrary to all these in taverns, and the like places of pleasure. -For when the drunkard goes to the tavern, he goes upright: but when -he comes forth, he cannot go at all; he has lost his sight, speech, -and hearing too." "The lectures that are read in this school of -the devil," say these poor Waldenses, and first reformers, "are -gluttonies, oaths, perjuries, lyings, blasphemies, flatteries, and -divers other wicked villanies and pernicious effects, by which the -heart is withdrawn further and further from God." And, as the book -of Ecclesiasticus saith, the taverner shall not be freed from sin. - - [59] La taverna de maisons de pleisirs es fontana de pecca e schola - del diavolo, &c. - -But above other recreations, do but seriously observe, of what -danger and ill consequence these first reformers thought dancing, -music, and the like pastimes to be, which are the greatest -divertisements of the times, viz.: - -XVIII. "Dancing is the devil's procession,[60] and he that entereth -into a dance entereth into his procession, the devil is the guide, -the middle, and the end of the dance; as many paces as man maketh -in dancing, so many paces doth he make to go to hell.[61] A man -sinneth in dancing divers ways, for all his steps are numbered, in -his touch, in his ornaments, in his hearing, sight, speech, and -other vanities. And therefore we will prove, first by the Scripture, -and afterwards by divers other reasons, how wicked a thing it is to -dance. The first testimony that we will produce is that which we -read in the gospel, where it is said, it pleased Herod so well, -that it cost John Baptist his life. (Mark, vi. 22-28; Exodus, -xxxii. 4-7, 19.) The second is in Exodus, when Moses, coming near -to the congregation, saw the calf, he cast the tables from him, -and broke them at the foot of the mountain; and afterwards it cost -three thousand of their lives. Besides, the ornaments which women -wear in their dances, are as crowns for many victories which the -devil hath got against the children of God: for the devil hath not -only one sword in the dance, but as many as there are beautiful and -well-adorned persons in the dance; for the words of a woman are a -glittering sword. And therefore that place is much to be feared -wherein the enemy hath so many swords, since that only one sword of -his may be justly feared. Again, the devil in this place strikes -with a sharpened sword; for women, who make it acceptable, come -not willingly to the dance, if they be not painted and adorned; -which painting and ornament is as a whetstone on which the devil -sharpeneth his sword.--They that deck and adorn their daughters, -are like those that put dry wood to the fire, to the end it may -burn the better: for such women kindle the fire of luxury in the -hearts of men. As Sampson's foxes fired the Philistines' corn, so -these women, they have fire in their faces, and in their gestures -and actions, their glances and wanton words, by which they consume -the goods of men." They proceed, "The devil in the dance useth the -strongest armour that he hath: for his most powerful arms are women; -which is made plain unto us, in that the devil made choice of the -woman to deceive the first man; so did Balaam, that the children of -Israel might be rejected of God. By a woman he made Sampson, David, -and Absalom to sin. The devil tempteth men by women three manner of -ways; that is, by the touch, by the eye, by the ear; by these three -means he tempteth foolish men to dancing, by touching their hands, -beholding their beauty, hearing their songs and music."--Again, -"They that dance break that promise and agreement they have made -with God in baptism, when their godfathers promise for them, that -they shall renounce the devil and all his pomp; for dancing is -the pomp of the devil; and he that danceth maintaineth his pomp, -and singeth his mass. For the woman that singeth in the dance is -the prioress, or chief of the devil, and those that answer are -the clerks, and the beholders are the parishioners, and the music -are the bells, and the fiddlers the ministers of the devil. For, -as when hogs are strayed, if the hogherd call one, all assemble -themselves together; so the devil causeth one woman to sing in the -dance, or to play on some instrument, and presently gather all -the dancers together."--Again, "In a dance, a man breaks the ten -commandments of God: as first, Thou shalt have no other God but -me, &c., for in dancing, a man serves that person whom he most -desires to serve, after whom goes his heart; and therefore Jerome -saith, 'Every man's god is that he serves and loves best;'[62] and -that he loves best which his thoughts wander and gad most after. -He sins against the second commandment when he makes an idol of -that he loves. Against the third, in that oaths, and frivolously -using God's name, are frequently among dancers. Against the fourth, -for that by dancing the sabbath-day is profaned. Against the -fifth, for in the dance parents are many times dishonoured, since -thereby many bargains are made without their counsel. Against -the sixth, a man kills in dancing, for every one that sets about -to please another, he kills the soul as oft as he persuades unto -lust. Against the seventh, for the party that danceth, be it male -or female, committeth adultery with the party they lust after; -for he that looketh on a woman to lust after her, hath already -committed adultery with her in his heart. Against the eighth, a -man sins in dancing when he withdraweth the heart of another from -God. Against the ninth, when in dancing he speaks falsely against -the truth, and for some little honour, or secret lascivious end, -denies what is true, or affirms what is false. Against the tenth, -when women affect the ornaments of others, and men covet the wives, -daughters, and servants of their neighbours, which undeniably -attends all such plays and sports."--Again, "A man may prove how -great an evil dancing is, by the multitude of sins that accompany -those that dance; for they dance without measure or number;" "And -therefore," saith Augustine,[63] "the miserable dancer knows not, -that as many paces as he makes in dancing, so many leaps he makes -to hell. They sin in their ornaments after a five-fold manner: -First, by being proud thereof. Secondly, by inflaming the hearts -of those that behold them. Thirdly, when they make those ashamed -that have not the like ornaments, giving them occasion to covet the -like. Fourthly, by making women importunate in demanding the like -ornaments of their husbands: and, Fifthly, when they cannot obtain -them of their husbands, they seek to get them elsewhere by sin. -They sin by singing and playing on instruments; for their songs -bewitch the hearts of those that hear them with temporal delight, -forgetting God; uttering nothing in their songs but lies and -vanities; and the very motion of the body which is used in dancing, -gives testimony enough of evil.--Thus, you see that dancing is the -devil's procession, and he that enters into a dance, enters into the -devil's procession. Of dancing, the devil is the guide, the middle, -and the end; and he that entereth a good and wise man into the -dance, if it can be that such an one is either good or wise, cometh -forth a corrupt and wicked man: Sarah, that holy woman, was none of -these."[64] Behold the apprehensions of those good old reformers, -touching those things that are so much in practice and reputation in -these times, with such as profess their religion: thus far verbatim. -But I cannot leave off here, till I have yet added the conclusion of -their catechism and direction, and some passages out of one of their -pastor's letters, fit to the present occasion. - - [60] La bal es la proces. del diavol, e qui intra en la bal, &c. - - [61] Sp. Alm. fol. 50-54. - - [62] Jerom. in dec. int. oper. - - [63] August. de Civit. Dei. - - [64] August. l. 2. - -They conclude with this direction, namely, how to rule their -bodies,[65] and live in this world as becomes the children of God. -Not to serve the mortal desires of the flesh. To keep their members, -that they be not arms of iniquity and vanity. To rule their outward -senses. To subject the body to the soul. To mortify their members. -To fly idleness. To observe a sobriety and measure in eating and -drinking, in their words and cares of this life. To do works of -mercy. To live a moral or just life by faith. To fight against the -desires. To mortify the works of the flesh. To give themselves to -the exercise of religion. To confer together touching the will of -God: to examine diligently the conscience. To purge and amend, and -pacify the spirit. - - [65] Concl. p. 68. Encaren qual manier fidel debian regir li ler - Corps: non servali desirier mort. &c. - -To which I add the epistle of one of their pastors, as I find it -recorded amongst other matters relating to these poor afflicted -people. - -XIX. An epistle of pastor Bartholomew Tertian, written to the -Waldensian churches of the valley of Pragela, thus translated: - - "JESUS BE WITH YOU. - - "To all our faithful and well beloved brethren in christ jesus,[66] - health and salvation be with you all: amen! these are to put you - in remembrance, and to admonish you, my brethren, hereby acquitting - myself of that duty which i owe unto you all, in the behalf of god, - principally touching the care of your souls' salvation, according - to that light of the truth, which the most high god hath bestowed - on us, that it would please every one of you to maintain, increase, - and nourish, to the utmost of your power, without diminution, those - good beginnings and examples which have been left unto us by our - forefathers, whereof we are no ways worthy. for it would little - profit us to have been renewed by the fatherly visitation, and the - light which hath been given us of god, if we give ourselves to - worldly, carnal conversations, which are diabolical; abandoning the - principle which is of god, and the salvation of our souls, for this - short and temporal life. for the lord saith, 'what doth it profit - a man to gain the whole world, and to lose his own soul?' for it - would be better for us never to have known the way of righteousness, - than having known it, to do the contrary. let me therefore intreat - you, by the love of god, that you decrease not, or look back; but - rather increase the charity, fear, and obedience, which is due unto - god, and to yourselves, amongst yourselves; and stand fast in all - these good principles, which you have heard and understood of god, - by our means: and that you would remove from amongst you all vain - conversation and evil surmises, troubling the peace, the love, - the concord, and whatsoever would indispose or deaden your minds - to the service of god, your own salvation, and the administration - of the truth, if you desire that god should be merciful to you in - your goods temporal and spiritual: for you can do nothing without - him; and if you desire to be heirs of his glory, do that which he - commandeth: if you would enter into life, keep my commandments. - (matt. xix. 17.) - - [66] hist. wald. l. 4, c. 11, p. 55-57. - - "likewise be careful that there be not nourished among you any - sports, gluttony, whoredom, dancings, nor any lewdness, nor riot, - nor questions, nor deceits, nor usury, nor discords; nor support nor - entertain any persons of a wicked conversation, or that give any - scandal or ill example amongst you; but let charity and fidelity - reign amongst you, and all good example; doing to one another as - every one desires should be done unto him; for otherwise it is - impossible that any should be saved, or can have the grace of - god, or be good men in this world, or have glory in another. and - therefore, if you hope and desire to possess eternal life, to live - in esteem and credit, and to prosper in this world, in your goods - temporal and spiritual, purge yourselves from all disorderly ways, - to the end that god may be always with you, who forsakes not those - that trust in him. but know this for certain, that god heareth - not, nor dwelleth with sinners, nor in the soul that is given unto - wickedness, nor in the man that is subject to sin. and therefore let - every one cleanse the ways of his heart, and fly the danger, if he - would not perish therein. i have no other things at this present, - but that you would put in practice these things; and the god of - peace be with you all, and go along with us, and be present among - us in our sincere, humble, and fervent prayers, and that he will be - pleased to save all those his faithful, that trust in christ jesus. - - "entirely yours, ready to do you service in all - things possible, according to the will of god. - - "bartholomew tertian." - -XX. Behold the life and doctrine, instruction and practice, of the -ancient Waldenses.[67] How harmless, how plain, how laborious, how -exceeding serious and heavenly in their conversations! These were -the men, women, aye children too, who, for above five hundred years, -have valiantly, but passively maintained a cruel war, at the expense -of their own innocent blood, against the unheard of cruelties and -severities of several princes, nuncios, and bishops; but above all, -of certain cruel inquisitors, of whom their historians report, that -they held it was a greater evil to conceal a heretic than to be -guilty of perjury; and for a clergyman to marry a wife than to keep -a whore. In short, to dissent, though never so conscientiously, was -worse than open immorality. It was against the like adversaries -these poor Waldenses fought, by sufferings throughout the nations, -by prisons, confiscations, banishments,[68] wandering from hill to -valley, from den to cave; being mocked, whipped, racked, thrown -from rocks and towers, driven on mountains,[69] and in one night -thousands perished by excessive frost and snow, smothered in caves, -starved, imprisoned, ripped up, hanged, dismembered, rifled, -plundered, strangled, broiled, roasted, burned; and whatsoever could -be invented to ruin men, women, and children. These Waldenses, you -Protestants pretend to be your ancestors: from them, you say, you -have your religion; and often, like the Jews of the prophets, are -you building their praises in your discourses: but, O look back, -I beseech you, how unlike are you to these afflicted pilgrims! -What resemblance is there of their life in yours? Did they help to -purchase and preserve you a liberty and religion, can you think, at -the loss of all that was dear to them, that you might pass away your -days and years in pride, wantonness, and vanity? What proportion -bears your excess with their temperance;[70] your gaudiness with -their plainness; your luxury and flesh-pleasing conversations with -their simplicity and self-denial? But are you not got into that -spirit and nature they condemned in their day; into that carnality -and worldly mindedness they reproved in their persecutors, nay, -into a strain of persecution too, which you seem to hide under a -cloak of reformation? How can you hope to refute their persecutors -whose worst part perhaps was their cruelty, that turn persecutors -yourselves? What have you besides their good words, that is like -them? And do you think that words will send off the blows of eternal -vengeance? That a little by-rote babble, though of never so good -expressions in themselves, shall serve your turn at the great day? -No, from God I tell you, that whilst you live in the wantonness, -pride, and luxury of the world, pleasing and fulfilling the lust -of the eye, the lust of the flesh, and the pride of life, (1 John, -ii. 14-17,) God detests you all, and laughs you and your worship -to scorn. Never tell me, I am too rash; it is the devil that says -so; he has got two scriptures by the end in these days: one, that -there is none that doth good: and why?[71] That he may persuade all -it is impossible to overcome him: which is the reason so many are -overcome; although glory is promised to none but conquerors. The -second, that we must not judge, lest we be judged: that is, whilst -we are guilty of the same things that are equivalent, lest we are -judged. But away with Satan and his hypocrisy too: I know what I -say, and from whom I speak: once more I tell you all, whether you -will hear or forbear, that unless you forsake your pride, luxury, -avarice, and the whole variety of vanities, and diligently mind the -eternal light of God in your hearts, to obey it; wrath will be your -portion for ever. Trust not your souls upon misapplied Scriptures; -he that is a child of God must be holy, for God is holy; and none -are his sons and daughters but those who are adopted by the eternal -Spirit, and led thereby. (1 Pet. i. 15, 16; Rom. viii. 1-16.) It was -a holy, plain, humble, divine life, these poor suffering Christians -both professed and practised, refusing to converse with such as -lived in the superfluities and excess of the world; for which, if -you will believe their very adversaries, they were persecuted: -"For," says Rainerius,[72] a great writer against them, "they used -to teach, first, what the disciples of Christ ought to be, and that -none are his disciples but they that imitate his life; and that the -popes, cardinals, &c., because they live in luxury, pride, avarice, -&c., are not the successors of Christ; but themselves only, in that -they walk up to his commandments; thus," says he, "they win upon the -people." But if so, that none are Christians but those that imitate -Christ, what will become of those who call themselves Christians and -yet live at ease in the flesh, not regarding the work of the holy -cross of Christ in their hearts, that crucifies them that bear it -to the world, and the world to them? This was the true ground of -their sufferings, and their loud cries against the impieties of the -greatest; not sparing any ranks, from the throne to the dunghill, as -knowing their God was no respecter of persons. And now, if you would -follow them indeed, if you would be Protestants in substance, and -learn your enemies a way worth their changing for--else better words -go but a little way--if you would obtain the heavenly inheritance, -and you would be eternally blessed, be ye persuaded to forsake all -the pride and pomp of this vain world. O mind the concerns of an -everlasting rest! Let the just and serious principle of God within -you be the constant guide and companion of your minds, and let -your whole hearts be exercised thereby, that you may experience an -entire reformation and change of affections, through the power of -that divine leaven which leavens the whole lump, viz. body, soul, -and spirit, where it is received; to which, and its work in man, -our blessed Lord likened the kingdom of God which He came to set up -in the soul: that so having the joys and glory of another world in -your view, you may give your best diligence to make your calling and -election to the possession of them sure and certain; lest, selling -that noble inheritance for a poor mess of perishing pottage, you -never enter into his eternal rest. And though this testimony may -seem too tedious, yet could it by no means be omitted.--To authorize -our last reason, of converting superfluities into the relief of -distressed persons, although one would think it so equal and sober, -that it needs no other authority than its own, yet I shall produce -two testimonies so remarkable, that as they ever were esteemed truly -good, so they cannot be approved by any that refuse to do the same, -without condemning themselves of great iniquity. Oh, you are called -with an high and holy call; as high as heaven, and as holy as God; -for it is He that calls us to holiness through Christ, who sent his -Son to bless us, in turning us from the evil of our ways; and unless -we are so turned we can have no claim to the blessing that comes by -Christ to men. - - [67] Bern de Gir lora. de Hail. Hist. de la Fr. 1. 10. Vesemb. Orat. - in Wald. Beza Hist. hom. dig. virer de ver. et fals. Rel. 1. 4, c. - 13, p. 249, Cat. Test. ve. 334, Vigin, Bibl. Hist. p. 1. - - [68] Vieaux Mem. fol. 6, 7. - - [69] Mut. Par. in Hen. 3, Anno, 1220. Sigonius de Reg. Ital. 1, 7. - - [70] Sernay, c. 47, Chef. 1. 3, c. 7. - - [71] The devil is a Scripturian sometimes. - - [72] Rain. cap. de stud. pervert. alios et modo dicendi. l. 98. - Baron. Eccl. Annal. tom. 18, an. 1176, p. 835. Kranz. in Metrop. l. - 8. sect. 18, and in Sax. l. 8, cap. 16. - -XXI. It is reported of Paulinus,[73] bishop of Nola in Italy, that, -instead of converting the demesnes of his diocese to particular -enrichment, he employed it all in the redemption of poor slaves and -prisoners: believing it unworthy of the Christian faith, to see -God's creation labour under the want of what he had to spare. All -agree this was well done, but few agree to do the same. - - [73] Eccl. Hist. p. 5, 393. - -XXII. But more particularly that of Acacius,[74] bishop of Amida, -given us by Socrates Scholasticus, in this manner: "When the Roman -soldiers purposed in nowise to restore again unto the king of -Persia such captives as they had taken at the winning of Azazena, -being about seven thousand in number, to the great grief of the -king of Persia, and all of them ready to starve for want of food: -Acacius lamented their condition, and calling his clergy together, -said thus unto them, 'Our God hath no need of dishes or of cups, -for He neither eateth nor drinketh; these are not his necessaries; -wherefore, seeing the church hath many precious jewels, both of -gold and silver, bestowed of the free-will and liberality of -the faithful, it is requisite that the captive soldiers should -be therewith redeemed, and delivered out of prison and bondage, -and they perishing with famine should therewith be refreshed and -relieved.'" Thus he prevailed to have them all converted into money; -some for their immediate refreshment, some for their redemption, -and the rest for coastage or provision, to defray the charges of -their voyage. Which noble act had such an universal influence, that -it more famed the Christian religion among the Infidels, than all -their disputes and battles: insomuch that the King of Persia, a -Heathen, said, "The Romans endeavour to win their adversaries both -by wars and favours;" and greatly desired to behold that man, whose -religion taught so much charity to enemies; which, it is reported, -Theodosius, the emperor, commanded Acacius to gratify him in. And -if the Apostle Paul's expression hath any force, that "He is worse -than an infidel who provides not for his family;" (1 Tim. 5;) how -greatly doth his example aggravate your shame, that can behold -such pity and compassion expressed to strangers, nay, enemies, and -those infidels too, and be so negligent of your own family; (for -England, aye, Christendom, in a sense, if not the world, is no -more;) as not only to see their great necessities unanswered, but -that wherewith they should be satisfied, converted to gratify the -lust of the eye, the lust of the flesh, and the pride of life? But -however such can please themselves, in the deceitful daubing of -their mercenary priests, and dream they are members of Jesus Christ, -it is certain that things were otherwise in the beginning; for then -all was sold, and put into a common purse, to supply indigences: -(Acts, iv. 32-37:) not mattering earthly inheritances, further than -as they might, in some sense, be subservient to the great end for -which they were given; namely, the good of the creation. Thus had -the purest Christians their minds and thoughts taken up with the -better things, and raised with the assurance of a more excellent -life and inheritance in the heavens, that will never pass away. And -for any to flatter themselves with being Christians, whilst so much -exercised in the vanities, recreations, and customs of the world, -as at this very day we see they are, is to mock the great God, and -abuse their immortal souls. The Christian life is quite another -thing. - - [74] Socrat. Scholast. - -And lest that any should object, many do great and seemingly good -actions to raise their reputation only; and others only decry -pleasure, because they have not wherewithal, or know not how to take -it; I shall present them with the serious sayings of aged and dying -men, and those of the greatest note and rank, whose experience could -not be wanting to give the truest account, how much their honours, -riches, pleasures, and recreations, conduced to their satisfaction, -upon a just reckoning, as well before their extreme moments as upon -their dying beds, when death, that hard passage into eternity, -looked them in the face. - - - - -CHAPTER XXI. - -_Serious dying, as well as living testimonies of Men of Fame and -Learning, viz._ - - 1. Solomon.--2. Chilon.--3. Ignatius.--4. Justin Martyr.--5. - Chrysostom.--6. Charles V.--7. Cardinal Wolsey.--8. Sir Philip - Sidney.--9. Secretary Walsingham.--10. Sir John Mason.--11. - Sir Walter Raleigh.--12. H. Wotton.--13. Sir Christopher - Hatton.--14. Lord Chancellor Bacon.--15. The great Duke of - Montmorency.--16. Henry Prince of Wales.--17. Philip III. King - of Spain.--18. Count Gondamor.--19. Cardinal Richlieu.--20. - Cardinal Mazarine.--21. Chancellor Oxenstiern.--22. - Dr. Donne.--23. Jo. Selden.--24. H. Grotius.--25. P. - Salmasius.--26. Fran. Junius.--27. A. Rivetus.--28. The late - Earl of Marlborough.--29. Sir Henry Vane.--30. Late Earl of - Rochester.--31. One of the family of Howard.--32. Princess - Elizabeth of the Rhine.--33. Commissioner Whitlock.--34. A - Sister of the family of Penn.--35. My own Father.--36. Anthony - Lowther of Mask.--37. Seigneur du Renti. - - -I. Solomon, than whom none is believed to have more delighted -himself in the enjoyments of the world, at least better to have -understood them; hear what he says, after all his experience: -(Eccles. ii. 1-11:) "I said in my heart, Go to now, I will prove -thee with mirth, therefore enjoy pleasure: and behold, this also -is vanity. I said of laughter, it is mad: and of mirth, what doth -it? I made me great works, builded houses, planted vineyards, made -gardens and orchards, planted trees in them of all kinds of fruit: I -got me servants and maidens, also great possessions: I gathered me -silver and gold, and the peculiar treasure of kings and provinces; -also men and women, singers, and the delights of the sons of men, -as musical instruments, and that of all sorts. So I was great, -and increased more than all that were before me in Jerusalem, and -whatsoever mine eyes desired, I kept not from them: I withheld not -mine heart from any joy. Then I looked on the works which mine hands -had wrought, and behold, all was vanity and vexation of spirit." -The reason he gives in the 18th and 19th verses is, that the time -of enjoying them was very short, and it was uncertain who should be -benefited by them when he was gone. Wherefore, he concludes with all -this: "Fear God, and keep his commandments, for this is the whole -duty of man: for God shall bring every work into judgment, whether -it be good, or whether it be evil." O that men would lay this to -heart! - -II. Chilon,[75] one of the seven wise men of Greece, already -mentioned upon another occasion, affords us a dying testimony of -great example. It is related thus by A. Gellius: when his life -drew towards an end, ready to be seized by death, he spoke thus to -his friends about him: "My words and actions, in this long term of -years, have been, almost all, such as I need not repent of; which, -perhaps, you also know: truly, even at this time I am certain I -never committed anything the remembrance of which begets any trouble -in me, unless this one thing only: which, whether it were done amiss -or not, I am uncertain. I sat with two others as judge, upon the -life of my friend: the law was such, as the person must of necessity -be condemned, so that either my friend must lose his life, or some -deceit be used towards the law. Revolving many things in my mind, -for relief of a condition so desperate, I conceived that which I -put in practice to be of all others the most easy to be borne: -silently I condemned him, and persuaded those others who judged, -to absolve him: thus I preserved in so great a business, the duty -both of a judge and a friend. But from that act I received this -trouble: that I fear it is not free from perfidiousness and guilt, -in the same business, at the same time, and in a public affair, to -persuade others contrary to what was in my own judgment best." Oh, -tender conscience! Yet an Heathen's. Where dwells the Christian that -excelleth? Hard to be found among the great rabbies of Christendom. - - [75] Severus Apop. p. 175. - -III. Ignatius,[76] who lived within the first hundred years after -Christ, left this, amongst other things, behind him, who was torn in -pieces of wild beasts at Rome, for his true faith in Jesus, "There -is nothing better than the peace of a good conscience;" intimating -there might be a peace to wicked consciences, that are past feeling -anything to be evil, but swallowed up of the wickedness of the -world. And in his epistles to the churches at Ephesus, Magnesia, -Trallis, and Rome, upon his martyrdom, saith, "Now I begin to be a -disciple, I weigh neither visible nor invisible things, so that I -may gain Christ." Oh, heavenly-minded man! A blessed martyr of Jesus -indeed. - - [76] Ignatius Epist. ad Ephes. Mag. Trall. Eus. 1. iii. c. 32, Rom. - -IV. Justin Martyr, a philosopher who received Christianity -five-and-twenty years after the death of Ignatius, plainly tells us, -in his relation of his conversion to the Christian faith, that the -power of godliness in a plain, simple Christian, had that influence -and operation on his soul, that he could not but betake himself to a -serious and strict life; and yet, before, he was a Cynic, a strict -sect: and this gave him joy at his martyrdom, having spent his days -as a serious teacher, and a good example. And Eusebius relates, -that, though he was also a follower of Plato's doctrine,[77] yet -when he saw the Christians' piety and courage, he concluded, no -people so temperate, less voluptuous, and more set on divine things: -which first induced him to be a Christian. - - [77] Euseb. Eccl. Hist. 1. 4, c. 8. - -V. Chrysostom, another father, so called, lays this down for -necessary doctrine, "To sacrifice the whole soul and body to the -Lord, is the highest service we can pay unto Him. God promiseth -mercy unto penitent sinners; but He doth not promise them they shall -have so much time as to-morrow for their repentance." - -VI. Charles V. Emperor of Germany, King of Spain, and Lord of the -Netherlands, after three-and-twenty pitched fields, six triumphs, -four kingdoms conquered, and eight principalities added to his -dominions, a greater instance than whom can scarce be given, -resigned up all his pomp to other hands, and betook himself to his -retirement; leaving this testimony behind him, concerning the life -he spent in the honours and pleasures of the world, and in that -little time of his retreat from them all: that the sincere study, -profession, and practice of the Christian religion, had in it such -joys and sweetness as courts were strangers to. - -VII. Cardinal Wolsey, the most absolute and wealthy minister of -state this kingdom ever had, that in his time seemed to govern -Europe as well as England, when come to the period of his life, -left the world with this close reflection upon himself: "Had I been -as diligent to serve my God, as I was to please my king, He would -not have left me now in my grey hairs." A dismal reflection for all -worldly-minded men; but those more especially, who have the power -and means of doing more good than ordinary in the world, and do it -not; which seems to have been the case and reflection of this great -man. - -VIII. Sir Philip Sidney, a subject indeed of England, but they say -chosen king of Poland, whom Queen Elizabeth called her Philip; the -Prince of Orange, his master; whose friendship the lord Brooks was -so proud of, that he would have it part of his epitaph, "Here lies -Sir Philip Sidney's friend;" whose death was lamented in verse by -the then kings of France and Scotland, and the two universities of -England; repented so much at his death of that witty vanity of his -life, his Arcadia, that, to prevent the unlawful kindling of heats -in others, he would have committed it to the flames himself: and -left this farewell amongst his friends, "Love my memory, cherish -my friends; their faith to me may assure you that they are honest; -but above all govern your wills and affections by the will and word -of your Creator. In me behold the end of this world, and all its -vanities." And indeed he was not much out in saying so, since in him -was to be seen the end of all natural parts, acquired learning, and -civil accomplishments. His farewell seems spoken without terror, -with a clear sense, and an equal judgment. - -IX. Secretary Walsingham, an extraordinary man in Queen Elizabeth's -time, towards the conclusion of his days, in a letter to his -fellow-secretary Burleigh, then lord-treasurer of England, writes -thus: "We have lived enough to our country, our fortunes, our -sovereign: it is high time we begin to live to ourselves, and to -our God." Which, giving occasion for some court-droll to visit and -try to divert him: "Ah!" said he, "while we laugh, all things are -serious round about us; God is serious, when He preserveth us, and -hath patience towards us; Christ is serious when He dieth for us; -the Holy Ghost is serious, when He striveth with us; the whole -creation is serious, in serving God and us; they are serious in hell -and in heaven: and shall a man, that has one foot in the grave, -jest and laugh?" O that our statesmen would weigh the conviction, -advice, and conclusion of this great man, and the greatest man, -perhaps, that has borne that character in our nation! For true it -is, that none can be serious too soon, because none can be good too -soon. Away, then, with all foolish talking and jesting, and let -people mind more profitable things. - -X. John Mason, knight, who had been privy-counsellor to four -princes, and spent much time in the preferments and pleasures of the -world, retired with these pathetical and regretful sayings: "After -so many years' experience, seriousness is the greatest wisdom; -temperance the best physic; a good conscience is the best estate. -And were I to live again, I would change the court for a cloister, -my privy-counsellor's bustles for a hermit's retirement, and the -whole life I lived in the palace, for one hour's enjoyment of God in -the chapel. All things else forsake me, besides my God, my duty, and -my prayers." - -XI. Sir Walter Raleigh is an eminent instance, being as -extraordinary a man, as our nation hath produced; in his person -well descended; of health, strength, and a masculine beauty; in -understanding quick: in judgment sound; learned and wise, valiant -and skilful; a historian, a philosopher, a general, a statesman. -After a long life, full of experience, he drops these excellent -sayings, a little before his death, to his son, to his wife, and -to the world, viz.: "Exceed not in the humour of rags and bravery, -for these will soon wear out of fashion: and no man is esteemed for -gay garments but by fools and women. On the other side, seek not -riches basely, nor attain them by evil means: destroy no man for -his wealth, nor take anything from the poor; for the cry thereof -will pierce the heavens: and it is most detestable before God, and -most dishonourable before worthy men, to wrest anything from the -needy and labouring soul: God will never prosper thee, if thou -offendest therein; but use thy poor neighbours and tenants well." -A most worthy saying. But he adds, "Have compassion on the poor and -afflicted, and God will bless thee for it: make not the hungry soul -sorrowful; for if he curse thee in the bitterness of his soul, his -prayer shall be heard of Him that made him. Now, for the world, -dear child, I know it too well to persuade thee to dive into the -practices of it; rather stand upon thy own guard against all those -that tempt thee to it, or may practise upon thee; whether in thy -conscience, thy reputation, or thy estate: resolve, that no man -is wise or safe but he that is honest. Serve God; let Him be the -Author of all thy actions: commend all thy endeavours to Him, who -most either wither or prosper them: please Him with prayer; lest if -He frown, He confound all thy fortune and labour, like the drops of -rain upon the sandy ground. Let my experienced advice and fatherly -instructions sink deep into thy heart: so God direct thee in all thy -ways, and fill thy heart with his grace." - - -_Sir Walter Raleigh's Letter to his Wife, after his Condemnation._ - - "You shall receive, my dear wife, my last words, in these my - last lines. My love I send you, that you may keep when I am - dead; and my counsel, that you may remember it when I am no - more. I would not, with my will, present you sorrows, dear Bess; - let them go to the grave with me, and be buried in the dust: - and, seeing that it is not the will of God that I shall see - you any more, bear my destruction patiently, and with a heart - like yourself. First, I send you all the thanks which my heart - can conceive, or my words express, for your many travails and - cares for me; which, though they have not taken effect as you - wished, yet my debt to you is not the less; but pay it I never - shall in this world. Secondly, I beseech you, for the love you - bear me living, that you do not hide yourself many days; but - by your travails seek to help my miserable fortunes, and the - right of your poor child: your mourning cannot avail me, who - am but dust. Thirdly, you shall understand, that my lands were - conveyed, _bona fide_, to my child; the writings were drawn at - Midsummer was at twelvemonth, as divers can witness: and I trust - my blood will quench their malice who desired my slaughter, - that they will not seek to kill you and yours with extreme - poverty. To what friend to direct you, I know not, for all mine - have left me, in the true time of trial: most sorry am I, that, - being surprised by death, I can leave you no better estate: God - hath prevented all my determinations, that great God, which - worketh all in all. If you can live free from want, care for - no more, for the rest is but a vanity. Love God, and begin - betimes; in Him shall you find true, everlasting, and endless - comfort: when you have travailed and wearied yourself with all - sorts of worldly cogitations, shall you sit down by sorrow in - the end. Teach your son also to serve and fear God, whilst he - is young, that the fear of God may grow up in him; then will - God be a husband to you, and a father to him; a husband and a - father that can never be taken from you. Dear wife, I beseech - you, for my soul's sake, pay all poor men. When I am dead, no - doubt but you will be much sought unto, for the world thinks I - was very rich. Have a care of the fair pretences of men; for - no greater misery can befal you in this life, than to become a - prey unto the world, and afterwards to be despised. As for me, - I am no more yours, nor you mine: death has cut us asunder, and - God hath divided me from the world, and you from me. Remember - your poor child, for his father's sake, who loved you in his - happiest estate. I sued for my life, but God knows, it was for - you and yours that I desired it: for know it, my dear wife, - your child is the child of a true man, who in his own respect - despiseth death, and his misshapen and ugly forms. I cannot - write much. God knows how hardly I steal this time, when all - are asleep, and it is also time for me to separate my thoughts - from the world. Beg my dead body, which living was denied you; - and either lay it in Sherborne, or in Exeter church, by my - father and mother. I can say no more; time and death call me - away. The everlasting God, powerful, infinite, and inscrutable, - God Almighty, who is goodness itself, the true light and life, - keep you and yours, and have mercy upon me, and forgive my - persecutors, and false accusers; and send us to meet in his - glorious kingdom. My dear wife, farewell; bless my boy; pray for - me; and let my true God hold you both in his arms. - - "Your's that was, but not now mine own, - - "Walter Raleigh." - -Behold wisdom, resolution, nature, and grace! How strong in -argument, wise in counsel, firm, affectionate, and devout! O that -your heroes and politicians would make him their example in his -death, as well as magnify the great actions of his life. I doubt -not, had he been to live over his days again, with his experience, -he had made less noise, and yet done more good to the world and -himself. It is a sad thing to consider, that, men hardly come to -know themselves or the world, till they are ready to leave it. - -XII. Henry Wotton, knight, thought it the greatest happiness in this -life, "to be at leisure to be and to do good;" as in his latter end -he was wont to say, when he reflected on past times, though a man -esteemed sober and learned, "How much time have I to repent of, and -how little to do it in!" - -XIII. Sir Christopher Hatton, a little before his death, advised -his relations to be serious in the search after "the will of God in -the holy word:" "for," said he, "it is deservedly accounted a piece -of excellent knowledge, to understand the law of the land, and the -customs of a man's country; how much more to know the statutes of -heaven, and the laws of eternity; those immutable and eternal laws -of justice and righteousness; to know the will and pleasure of the -great Monarch, and universal King of the world: I have seen an end -of all perfection, but thy commandments, O God, are exceeding broad." - -Whatever other knowledge a man may be endued withal, could he by a -vast and imperious mind, and a heart as large as the sand upon the -sea-shore, command all the knowledge of art and nature, of words and -things; could he attain a mystery in all languages, and sound the -depth of all arts and sciences; could he discourse of the interests -of all states, the intrigues of all courts, the reason of all civil -laws and constitutions, and give an account of all histories; and -yet not know the Author of his being, and the Preserver of his life, -his Sovereign, and his Judge; his surest refuge in trouble: his best -Friend; the support of his life, and the hope of his death; his -future happiness, and his portion for ever; he doth but _sapienter -descendere in infernum_, with a great deal of wisdom go down to Hell. - -XIV. Francis Bacon, lord high-chancellor of England, some time -before his death, confessed, that, to be religious, was to live -strictly and severely; for if the opinion of another world be false, -yet the sweetest life in this world is piety, virtue, and honesty; -if it were true, there be none so wretched and miserable, as loose, -carnal, and profane persons. - -XV. The great duke de Montmorency, colleague to the duke of Orleans, -brother to the French king, Lewis XIII., in the war by them agitated -against the ministry of Cardinal Richlieu, being taken and convicted -at Lyons, a little before his beheading, looking upon himself, then -very richly attired; "Ah!" says he, "this becomes not a servant of -the crucified Jesus! What do I with these vanities about me? He was -poor, despised, and naked, when He went to the cross to die for my -sins;" and immediately he stripped himself of all his finery, and -put a more grave and modest garment on him: a serious reflection, at -a time when he best knew what was best. - -XVI. Henry, Prince of Wales, eldest son to king James I., of whom -others say many excellent things, hear what account he gives of -himself at last: a person whom he loved, and that had been the -companion of his diversions, being with him in his sickness, and -asking him how he did, was, amongst many other sober expressions, -answered thus: "Ah, Tom! I in vain wish for that time I lost with -thee and others in vain recreations." So vain were recreations, and -so precious was time to a prince, and no ordinary one neither, upon -a dying bed. But why wished he with others for more time, but that -it might be better employed? Thus hath the just principle and holy -Spirit of God in men, throughout all generations, convinced them of -their vanity and folly upon their dying beds, who before were too -much taken up to mind either a dying bed, or a vast eternity; but -when their days were almost numbered, when mortality hasted on them, -when the revelation of the righteous judgment was at the door, and -that all their worldly recreations and enjoyments must be parted -with, and that eye for ever shut, and flesh turned to worm's-meat, -that took delight therein; then, O then, was it the holy witness had -room to plead with conscience: then nothing but a holy, strict, and -severe life was valuable; then all the world for a little time, who -before had given all their time for a little of a vain world. But if -so short a representation of the inconsistency of the vanities of -the world with the Christian life, could make so deep an impression; -oh! to what a noble stature and large proportion had they been grown -in all pious and heavenly knowledge; and how much greater had -their rewards been if they contentedly had foregone those perishing -entertainments of the world betimes, and given the exercise of their -minds to the tuition and guidance of that universal grace and Holy -Spirit of God, which had so long shined in darkness, uncomprehended -of it, and was at last but just perceived to give a sight of what -they had been doing all their days. - -XVII. Philip III. King of Spain, seriously reflecting upon the -life he had led in the world, cried out upon his death-bed, "Ah! -how happy were I, had I spent these twenty-three years that I have -held my kingdom, in a retirement." Crying out to his confessor, "My -concern is for my soul, not my body. I lay all that God has given -me, my dominion, power, and my life, at the feet of Jesus Christ my -Saviour." Would kings would live, as well as die so! - -XVIII. Count Gondamor, ambassador in England for that very king, -and held the ablest man of his time, took great freedom as to his -religion in his politics, serving his ends by those ways that would -best accomplish them. When, towards his latter end, he grew very -thoughtful of his past life, and after all his negotiations and -successes in business, said to one of his friends, "I fear nothing -in the world more than sin;" often professing, he had rather endure -hell than sin: so clear and strong were his convictions, and so -exceeding sinful did sin appear to him, upon a serious consideration -of his ways. - -XIX. Cardinal Richelieu, after having been first minister of state -of Europe, as well as of France, confessed to old Peter de Moulin, -the famous Protestant of that country, that, being forced upon many -irregularities by that which they call reason of state, he could not -tell how to satisfy his conscience for several things, and therefore -had many temptations to doubt and disbelieve a God, another world, -and the immortality of the soul, and thereby to relieve his mind -from any disquiet, but in vain. So strong, he said, was the notion -of God on his soul, so clear the impression of Him upon the frame -of the world, so unanimous the consent of mankind, so powerful the -convictions of his own conscience, that he could not but taste the -power of the world to come, and so live as one that must die, and -so die as one that must live for ever. And being asked one day why -he was so sad, answered, "Monsieur, Monsieur, the soul is a serious -thing; it must be either sad here for a moment, or be sad for ever." - -XX. Cardinal Mazarin, reputed the most cunning statesman of his -time, and who gave great proofs of it in the successes of the French -crown, under his ministry: his aim was the grandeur of the world, -to which he made all other considerations submit: but, poor man! he -was of another mind a little before his death: for, being awakened -by the smart lashes of conscience, which represented his soul's -condition very dismal, with astonishment and tears he cried out, -"Oh, my poor soul, what will become of thee! Whither wilt thou go?" -and spake one day thus to the Queen-mother of France, "Madam, your -favours have undone me. Were I to live again, I would be a Capuchin, -rather than a courtier." - -XXI. Count Oxenstiern, chancellor of Sweden, a person of the first -quality, station, and ability in his own country, and whose share -and success, not only in the chief ministry of affairs in that -kingdom, but in the greatest negotiations of Europe during his -time, made him no less considerable abroad. After all his knowledge -and honour, being visited in his retreat from public business, by -commissioner Whitlock, ambassador from England to Queen Christiana, -in the conclusion of their discourse, he said to the ambassador, "I -have seen much, and enjoyed much of this world, but I never knew how -to live till now. I thank my good God that has given me time to -know Him, and to know myself. All the comfort I have, and all the -comfort I take, and which is more than the whole world can give, -is feeling the good Spirit of God in my heart, and reading in this -good book," holding up the Bible, "that came from it." And further -addressed himself thus to the ambassador: "You are now in the prime -of your age and vigour, and in great favour and business; but this -will all leave you, and you will one day better understand and -relish what I say to you; and then you will find that there is more -wisdom, truth, comfort, and pleasure, in retiring and turning your -heart from the world, to the good Spirit of God, and in reading the -Bible, than in all the courts and favours of princes." This I had, -as near as I am able to remember, from the ambassador's own mouth, -more than once. A very edifying history, when we consider from -whom it came; one of the greatest and wisest men of his age, while -his understanding was as sound and vigorous, as his experience and -knowledge were great. - -XXII. Dr. Donne, a great poet, taking his farewell of his friends, -on his dying bed, left this saying behind him, for them to measure -their fancies and their actions by: "I repent of all my life, but -that part of it I spent in communion with God, and doing good." - -XXIII. Selden, one of the greatest scholars and antiquaries of his -time: one who had taken a diligent survey of what knowledge was -considerable amongst the Jews, Heathens, and Christians; at last -professeth this toward the end of his days, in his conference with -Bishop Usher, that, notwithstanding he had been so laborious in -his inquiries, and curious in his collections, and had possessed -himself of a treasure of books and manuscripts, upon all ancient -subjects; yet he could rest his soul on none, save the Scriptures, -and above all that passage lay most remarkably upon his spirit, -(Titus ii. 11-15,) "For the grace of God, that bringeth salvation, -hath appeared unto all men, teaching us, that, denying ungodliness -and worldly lusts, we should live soberly, righteously, and godly -in this present world: looking for that blessed hope, and glorious -appearing of the great God, and our Saviour Jesus Christ; who gave -Himself for us, that He might redeem us from all iniquity, and -purify unto Himself a peculiar people, zealous of good works: these -things speak, and exhort, and rebuke with all authority." And indeed -it is one of the most comprehensive passages in the Scripture; for -it comprises the end, means, and recompense of Christianity. - -XXIV. Hugo Grotius, than whom these latter ages think they have not -had a man of more universal knowledge, "a light," say the statesmen; -"a light," say the churchmen too; witness his Annals, and his Book, -De Jure Belli et Pacis; also his Christian Religion, and elaborate -Commentaries. He winds up his life and choice in this remarkable -saying, which should abate the edge of other men's inordinate -desires after what they falsely call learning; namely, "I would -give all my learning and honour for the plain integrity of Jean -Urick, who was a religious poor man, that spent eight hours of his -time in prayer, eight in labour, and but eight in meals, sleep, and -other necessaries." And to one that admired his great industry, he -returned this by way of complaint: "Ah! I have consumed my life in -laboriously doing nothing." And to another, that inquired of his -wisdom and learning, what course to take, he solemnly answered, -"Be serious." Such was the sense he had, how much a serious life -excelled, and was of force towards a dying hour. - -XXV. To whom I join Salmasius, that famous French scholar, and the -other's contemporary, who after his many volumes of learning, by -which he had acquired great veneration among men of books, confessed -so far to have mistaken true learning, and that in which solid -happiness consists, that he exclaimed thus against himself: "Oh! I -have lost a world of time; time, that most precious thing in the -world; whereof, had I but one year more, it should be spent in -David's Psalms, and Paul's Epistles. Oh, Sirs," said he to those -about him, "mind the world less, and God more: the fear of the Lord, -that is wisdom; and to depart from evil, that is understanding." - -XXVI. Francis Junius, an ingenious person, who hath written his own -life, as he was reading Tully de Legibus, fell into a persuasion, -_Nihil curare Deum, nec sui, nec alieni_; till in a tumult in Lyons, -the Lord wonderfully delivered him from imminent death; so that -he was forced to acknowledge a divine Providence therein, and his -father hearing the dangerous ways that his son was misled into, -sent for him home, where he carefully and piously instructed him, -and caused him to read over the New Testament; of which himself -writeth thus: "When I opened the New Testament, I first lighted upon -John's first chapter, "In the beginning was the word," &c. I read -part of the chapter, and was suddenly convinced, that the divinity -of the argument, and the majesty and authority of the writing, did -exceedingly excel all the eloquence of human writings: my body -trembled, my mind was astonished, and was so affected all that day, -that I knew not where and what I was. Thou wast mindful of me, O my -God, according to the multitude of thy mercies, and calledst home -thy lost sheep into the fold." And, as Justin Martyr of old, so he -of late professed, that the power of godliness in a plain simple -Christian wrought so upon him, that he could not but take up a -strict and a serious life. - -XXVII. A. Rivetus, a man of learning, and much reverenced in the -Dutch nation, after a long life of study, in search of Divine -knowledge, upon his death bed, being discoursed by his friend of -heavenly things, brake forth in this manner: "God has learned me -more of himself in ten days' sickness, than I could get by all my -labour and studies." So near a way, so short a cut it is to the -knowledge of God, when people come into the right way, which is to -turn, in their minds and hearts, to the voice of God, and learn of -Him, who is a Spirit, to be taught of Him, and led by Him: For in -righteousness such shall be established, and great shall be their -peace. - - _A Letter from James, Earl of Marlborough, a little before his - Death, in the Battle at Sea, on the Coast of Holland, &c._ - -XXVIII. "I believe the goodness of your nature, and the friendship -you have always borne me, will receive with kindness the last -office of your friend. I am in health enough of body, and, through -the mercy of God, in Jesus Christ, well disposed in mind. This I -premise, that you may be satisfied that what I write proceeds not -from any fantastic terror of mind, but from a sober resolution of -what concerns myself, and earnest desire to do you more good after -my death, than mine example (God of his mercy pardon the badness of -it!) in my lifetime may do you harm. I will not speak aught of the -vanity of this world; your own age and experience will save that -labour: but there is a certain thing that goeth up and down in the -world, called religion, dressed, and pretended fantastically, and -to purposes bad enough, which yet by such evil dealings loseth not -its being. The great good God hath not left it without a witness, -more or less, sooner or later, in every man's bosom, to direct -us in the pursuit of it; and for the avoiding those inextricable -disquisitions and entanglements our own frail reasons would perplex -us withal, God in his infinite mercy hath given us his holy word, in -which, as there are many things hard to be understood, so there is -enough plain and easy to quiet our minds, and direct us concerning -our future being. I confess to God and you, I have been a great -neglecter, and, I fear, despiser of it: God of his infinite mercy -pardon me the dreadful fault! But when I retired myself from the -noise and deceitful vanity of the world, I found no true comfort in -any other resolution than what I had from thence: I commend, from -the bottom of my heart, the same to your, I hope, happy use. Dear -Hugh, let us be more generous, than to believe we die as the beasts -that perish; but with a christian, manly, brave resolution, look to -what is eternal. I will not trouble you further. The only great God, -and holy God, Father, Son, and Holy Ghost, direct you to a happy end -of your life, and send us a joyful resurrection! So prays your true -friend, - - "Marlborough." - -XXIX. The late Sir Henry Vane must be too fresh in memory to need a -character; but it is certain, his parts were of the first rate, and -superior to the generality of men; but he would often say, he owed -them to religion. In his youth he was much addicted to company, and -promised little to business; but in reading a book, called, "The -Signs of a Godly Man," and being convicted in himself that they were -just, but that he had no share in any one of them, he fell into that -extreme anguish and horror, that for some days and nights he took -little food or rest, which at once dissolved his old friendships, -and made those impressions and resolutions to religion, that -neither university, courts, princes, nor parents, nor any losses -or disappointments that threatened his new course of life, could -weaken or alter. And though this laid him under some disadvantages -for a time, his great integrity and abilities quickly broke through -that obscurity; so that those of very differing sentiments did not -only admire, but very often desired him to accept the most eminent -negotiations of his country, which he served according to his own -principles with great success, and a remarkable self-denial. This -great man's maxim was, Religion was the best master, and the best -friend; for it made men wise, and would never leave them that never -left it; which he found true in himself: for as it made him wiser -than those that had been his teachers, so it made him firmer than -any hero, having something more than nature to support him: which -was the judgment as well of foreigners as others, that had the -curiosity to see him die. Making good some meditations of his own, -viz.: "The day of death is the judge of all our other days: the very -trial and touch-stone of the actions of our life. It is the end that -crowns the work, and a good death honoureth a man's whole life. -The fading corruption and loss of this life is the passage into a -better. Death is no less essential to us, than to live or to be -born. In flying death, thou fliest thyself; thy essence is equally -parted into these two, life and death. It is no small reproach to -a Christian, whose faith is in immortality, and the blessedness of -another life, to fear death much, which is the necessary passage -thereunto." - -XXX. The late earl of Rochester was inferior to nobody in wit, and -hardly anybody ever used it worse, if we believe him against himself -in his dying reflections; an account of which I have had from some -that visited him in his sickness, besides that larger one, made -public by the Bishop of Salisbury. It was then that he came to think -there was a God, for he felt his lashes on his conscience, and that -there was such a thing as virtue, and a reward for it. Christianity -was no longer a worldly or absurd design; but Christ, a Saviour, and -a most merciful one; and his doctrines plain, just, and reasonable, -and the true way to felicity here and hereafter. Admiring and -adoring that mercy to him, which he had treated with so much -infidelity and obstinate contempt: wishing only for more life to -confute his past one, and in some measure to repair the injuries he -had done to religion by it; begging forgiveness for Christ's sake, -though he thought himself the most unworthy of it for his own,--thus -died the witty Lord Rochester, and this retreat he made from the -world he had so great a name in. May the loose wits of the times, as -he desired, take warning by him, and not leave their repentance to a -dying bed! - -XXXI. A noble young man of the family of Howard, having yielded too -much to the temptations of youth, when upon his sick bed, which -proved his dying bed, fell under the power and agony of great -convictions, mightily bewailing himself in the remembrance of his -former extravagancies; crying strongly to God to forgive him, -abhorring his former course, and promising amendment, if God renewed -life to him. However, he was willing to die, having tasted of the -love and forgiveness of God; warning his acquaintance and kindred -that came to see him to fear God, and forsake the pleasures and -vanity of this world: and so willingly yielded his soul from the -troubles of time, and frailties of mortality. - -XXXII. The late princess Elizabeth of the Rhine of right claimeth a -memorial in this discourse, her virtue giving greater lustre to her -name than her quality, which yet was of the greatest in the German -empire. She chose a single life, as freest of care, and best suited -to the study and meditation she was always inclined to; and the -chief diversion she took, next to the air, was in some such plain -and housewifely entertainments as knitting, &c. She had a small -territory, which she governed so well, that she showed herself fit -for a greater. She would constantly, every last day in the week, -sit in judgment, and hear and determine causes herself; where her -patience, justice, and mercy were admirable; frequently remitting -her forfeitures, where the party was poor, or otherwise meritorious. -And what was excellent, though unusual, she would temper her -discourses with religion, and strangely draw concerned parties to -submission and agreement; exercising not so much the rigour of her -power, as the power of her persuasion. Her meekness and humility -appeared to me extraordinary; she never considered the quality, -but the merit of the people she entertained. Did she hear of a -retired man, hid from the world, and seeking after the knowledge -of a better, she was sure to set him down in the catalogue of her -charity, if he wanted it; I have casually seen, I believe, fifty -tokens sealed and superscribed to the several poor subjects of her -bounty, whose distances would not suffer them to know one another, -though they knew her, whom yet some of them had never seen. Thus, -though she kept no sumptuous table in her own court, she spread -the tables of the poor in their solitary cells; breaking bread -to virtuous pilgrims, according to their want, and her ability. -Abstemious in herself, and in apparel void of all vain ornaments. - -I must needs say, her mind had a noble prospect; her eye was to a -better and more lasting inheritance than can be found below: which -made her often to despise the greatness of courts, and learning of -the schools, of which she was an extraordinary judge. Being once at -Hamburgh, a religious person, whom she went to see for religion's -sake, telling her it was too great an honour for him, that he -should have a visitant of her quality come under his roof, that -was allied to so many great kings and princes of this world, she -humbly answered: "If they were godly as well as great, it would be -an honour indeed; but if you knew what that greatness was as well as -I, you would value less that honour." Being in some agony of spirit, -after a religious meeting we had in her own chamber, she said, "It -is a hard thing to be faithful to what one knows: Oh, the way is -strait! I am afraid I am not weighty enough in my spirit to walk in -it." After another meeting, she uttered these words: "I have records -in my library, that the Gospel was first brought out of England -hither into Germany, by the English, and now it is come again." -She once withdrew, on purpose to give her servants the liberty -of discoursing with us, that they might the more freely put what -questions of conscience they desired to be satisfied in; for they -were religious: suffering both them, and the poorest of her town, -to sit by her in her own bedchamber, where we had two meetings. I -cannot forget her last words, when I took my leave of her: "Let -me desire you to remember me, though I live at this distance, and -that you should never see me more: I thank you for this good time; -and know and be assured, though my condition subjects me to divers -temptations, yet my soul hath strong desires after the best things." -She lived her single life till about sixty years of age, and then -departed at her own house in Herwerden, in the year 1680, as much -lamented as she had lived beloved of the people: to whose real -worth, I do, with a religious gratitude, for her kind reception, -dedicate this memorial. - -XXXIII. Bulstrode Whitlock, has left his own character in his -"Memoirs of English affairs;" a book that shows both his employments -and greater abilities. He was almost ever a commissioner and -companion with those great men that the lords and commons of -England, at several times, appointed to treat with King Charles -I. for a peace. He was commissioner of the great seal, ambassador -to the crown of Sweden, and sometimes president to the council: a -scholar, a lawyer, a statesman; in short, he was one of the most -accomplished men of the age. Being with him sometimes at his own -house in Berkshire, where he gave me that account I have related of -chancellor Oxenstiern, amongst many serious things he spoke, this -was very observable, "I have ever thought," said he, "there has -been one true religion in the world, and that is the work of the -Spirit of God in the hearts and souls of men. There have been indeed -divers forms and shapes of things, through the many dispensations -of God to men, answerable to his own wise ends, in reference to the -low and uncertain state of man in the world; but the old world had -the Spirit of God, for it strove with them; and the new world has -had the Spirit of God, both Jew and Gentile, and it strives with -all; and they that have been led by it, have been the good people -in every dispensation of God to the world. And I myself must say, -I have felt it from a child to convince me of my evil and vanity, -and it has often given me a true measure of this poor world, and -some taste of divine things; and it is my grief I did not more -early apply my soul to it. For I can say, since my retirement from -the greatness and hurries of the world, I have felt something of -the work and comfort of it, and that it is both ready and able to -instruct, and lead and preserve those that will humbly and sincerely -hearken to it. So that my religion is the good Spirit of God in my -heart; I mean, what that has wrought in me and for me." And after -a meeting at his house, to which he gave an entire liberty for all -that pleased to come, he was so deeply affected with the testimony -of the light, spirit, and grace of Christ in man, as the gospel -dispensation, that after the meeting closed in prayer, he rose up, -and pulled off his hat, and said, "This is the everlasting gospel I -have heard this day: and I humbly bless the name of God, that He has -let me live to see this day, in which the ancient gospel is again -preached to them that dwell upon the earth." - -XXXIV. A sister of the family of Penn, in Buckinghamshire, a young -woman delighting in the finery and pleasures of the world, was -seized with a violent illness that proved mortal to her. In the -time of her sickness she fell into great distress of soul, bitterly -bewailing the want of that inward peace which makes a death-bed -easy to the righteous. After several days' languishing, a little -consolation appeared after this manner. She was some hours in a -kind of trance; she apprehended she was brought into a place where -Christ was; to whom, could she but deliver her petition, she hoped -to be relieved. But her endeavours increased her pain: for as she -pressed to deliver it, he turned his back upon her, and would not -so much as look towards her. But that which added to her sorrow, -was, that she beheld others admitted: however, she gave not over -importuning him. And when almost ready to faint, and her hope to -sink, he turned one side of his face towards her, and reached forth -his hand, and received her request: at which her troubled soul found -immediate consolation. Turning to those about her, she repeats what -had befallen her, adding, "Bring me my new clothes, take off the -lace and finery;" and charged her relations, not to deck and adorn -themselves after the manner of the world: for that the Lord Jesus, -whom she had seen, appeared unto her in the likeness of a plain -countryman, without any trimming or ornament whatever; and that his -servants ought to be like Him. - -XXXV. My own father, after thirty years employment, with good -success, in divers places of eminent trust and honour in his own -country, upon a serious reflection, not long before his death, -spoke to me in this manner: "Son William, I am weary of the world: -I would not live over my days again, if I could command them with a -wish: for the snares of life are greater than the fears of death. -This troubles me, that I have offended a gracious God, that has -followed me to this day. Oh, have a care of sin: that is the sting -both of life and death. Three things I commend to you. First, -Let nothing in this world tempt you to wrong your conscience; I -charge you, do nothing against your conscience, so will you keep -peace at home, which will be a feast to you in the day of trouble. -Secondly, Whatever you design to do, lay it justly, and time it -seasonably; for that gives security and dispatch. Lastly, Be not -troubled at disappointments; for if they may be recovered, do it; -if they cannot, trouble is vain. If you could not have helped -it, be content; there is often peace and profit in submitting to -Providence, for afflictions make wise. If you could have helped -it, let not your trouble exceed instruction for another time: -these rules will carry you with firmness and comfort through -this inconstant world." At another time he inveighed against the -profaneness and impiety of the age; often crying out, with an -earnestness of spirit, "Woe to thee, O England! God will judge thee, -O England! Plagues are at thy door, O England!" He much bewailed -that divers men in power, and many of the nobility and gentry of the -kingdom, were grown so dissolute and profane; often saying, "God -has forsaken us; we are infatuated; we will shut our eyes; we will -not see our true interests and happiness: we shall be destroyed!" -Apprehending the consequences of the growing looseness of the age -to be our ruin; and that the methods most fit to serve the kingdom -with true credit, at home and abroad, were too much neglected: -the trouble of which did not a little help to feed his distemper, -which drew him daily nearer to his end: and as he believed it, so -less concerned or disordered, I never saw him at any time; of which -I took good notice: wearied to live, as well as near to die, he -took his leave of us, and of me, with this expression, and a most -composed countenance: "Son William, if you and your friends keep to -your plain way of preaching, and keep to your plain way of living, -you will make an end of the priests to the end of the world. Bury me -by my mother: live all in love: shun all manner of evil: and I pray -God to bless you all: and He will bless you." - -XXXVI. Anthony Lowther, of Mask, a person of good sense, of a sweet -temper, a just mind, and of a sober education; when of age to be -under his own government, was drawn by the men of pleasure of the -town, into the usual freedoms of it, and was as much a judge as -anybody of the satisfaction that way of living could yield; but -some time before his sickness, with a free and strong judgment, he -would frequently upbraid himself, and contemn the world for those -unreasonable as well as unchristian liberties that so much abound -in it; which apprehension increased by the instruction of a long -and sharp sickness, he would often despise their folly, and abhor -their guilt; breathing, with some impatience, after the knowledge of -the best things, and the best company; losing as little time as he -could, that he might redeem the time he had lost; testifying often, -with a lively relish, to the truth of religion, from the sense he -had of it in his own breast: frequently professing, he knew no joy -comparable to that of being assured of the love and mercy of God; -which, as he often implored with strong convictions, and a deep -humility and reverence, so he had frequently tastes thereof before -his last period; pressing his relations and friends, in a most -serious and affectionate manner, to love God, and one another more, -and this vile world less. And of this he was so full, it was almost -ever the conclusion of his most inward discourses with his family; -though he sometimes said, he could have been willing to have lived, -if God had pleased, to see his younger children nearer a settlement -in the world; yet he felt no desire to live longer in the world, but -on the terms of living better in it. For that he did not only think -virtue the safest, but the happiest way of living: commending and -commanding it to his children upon his last blessing. - -I shall conclude this chapter of retired, aged, and dying persons, -with some collections I have made out of the life of a person of -great piety and quality of the French nation. - -XXXVII. Du Renti, a young nobleman of France, of admirable parts, -as well as great birth, touched with a sense of the vanity of -the world, and the sweetness of a retired and religious life, -notwithstanding the honours and employments that waited for him, -abandons the pride and pomp of the world, to enjoy a life of more -communion with God: do but hear him: "I avow," saith he, "that I -have no gust in anything where I find not Jesus Christ; and for -a soul that speaks not of Him, or in which we cannot taste any -effect of grace flowing from his Spirit, (which is the principle of -operations, both inward and outward, that are solidly Christian,) -speak not to me at all of such an one: could I, as I may say, behold -both miracles and wonders there, and yet not Jesus Christ, nor -hear any talk of Him, I count all but amusement of spirit, loss of -time, and a very dangerous precipice. Let us encourage ourselves -to lead this life unknown, and wholly hid from men, but most known -to and intimate with God; divesting ourselves, and chasing out of -our minds all those many superfluities, and those many amusements, -which bring with them so great a damage, that they take up our mind, -instead of God. So that when I consider that which thwarts and cuts -into so many pieces this holy, this sweet, and amiable union, which -we should have continually with God, it appears, that it is only -a monsieur, a madame, a compliment, and chatting, indeed a mere -foolery; which notwithstanding doth ravish and wrest from us the -time that is so precious, and the fellowship that is so holy, and so -desirable. Let us quit this, I pray you, and learn to court it with -our own Master; let us well understand our part, our own world, as -we here phrase it, not that world I mean, which we do renounce, but -that wherein the children of God do their duties to their Father. -There is nothing in this world so separate from the world, as God; -and the greater the saints are, the greater is their retirement into -Him. This our Saviour taught us whilst He lived on earth, being in -all his visible employments united to God, and retired into the -bosom of his Father. Since the time that I gave up my liberty to -God, as I told you, I was given to understand to what a state of -annihilation the soul must be brought, to render it capable of union -with Him: I saw my soul reduced into a small point, contracted and -shrunk up to nothing: and at the same time I beheld myself, as if -encompassed with whatsoever the world loves and possesseth; and, as -it were, a hand removing all this far from me, throwing it into the -ocean of annihilation. - -"In the first place, I saw removed all exterior things, kingdoms, -great offices, stately buildings, rich household-stuff, gold and -silver, recreations, pleasures; all which are great encumbrances -to the soul's passing on to God, of which therefore his pleasure -is, that she be stripped, that she may arrive at the point of -nakedness and death, which will bring her into possession of solid -riches and real life. Assure yourself, there is no security in any -state, but this of dying and annihilation; which is to be baptized -into Christ's death, that we live the life of mortification. Our -best way is therefore to divest ourselves of all, that the holy -child Jesus may govern all. All that can be imagined in this lower -world is of small concernment, though it were the losing of all our -goods, and the death of all the men in it; this poor ant-hill is -not worthy of a serious thought. Had we but a little faith, and a -little love, how happy should we esteem ourselves in giving away -all, to attend no more, save on God alone; and to say, _Deus meus et -omnia_; my God, and my all! 'Being,' saith he, 'in a chapel richly -wainscotted, and adorned with very excellent sculpture, and with -imagery, I beheld it with some attention, having had some skill in -these things, and saw the bundles of fleurs-de-luce, and of flowers -in the form of borders, and of very curious workmanship; it was on -a sudden put into my mind, The original of what thou seest would -not detain thee at all in seeing it. And I perceived, that indeed -all these, and those flowers themselves, not in pictures, would -not have taken me up; and all the ornaments which architecture and -art invent are but things most mean and low, running in a manner -only upon flowers, fruits, branches, harpies, and chimeras, part -whereof are in their very being but things common and low, and part -of them merely imaginary; and yet man, who croucheth to everything, -renders himself amorous and a slave of them; no otherwise than as -if a good workman should stand to copy out, and counterfeit some -trifles and fopperies. I considered by this sight how poor man was -to be cheated, amused, and diverted from his sovereign good. And -since that time, I could make no more stand to consider any of these -things; and if I did it, I should reproach myself for it, as no -sooner seeing them in churches or elsewhere, but this presently put -upon my spirit. The original is nothing; the copy and the image is -yet less; each thing is vain, except the employment of ourselves -about God alone. An absolute abnegation will be necessary to all -things, to follow in simplicity, without reserve or reflection, what -our Saviour shall work in us, or appoint for us, let it be this or -that. This way was showed me, in which I ought to walk towards Him: -and hence it is, that all things to me ordinarily are without any -gust or delight. I assure you, it is a great shame to a Christian -to pass his days in this world more at ease than Jesus Christ here -passed his: ah! had we but a little faith, what repose could we take -out of the cross!'" - -I will conclude his sayings with his dying blessing to his surviving -children. - -"I pray God bless you, and may it please Him to bless you, and to -preserve you by his grace from the evil of the world, that you may -have no part therein: and, above all, my children, that you may live -in the fear and love of God, and yield due obedience to your mother." - -Expressions of that weight and moment to the immortal good of man, -that they abundantly prove to all sensible readers, that the author -was a man of an enlightened mind, and of a soul mortified to the -world, and quickened to some tastes of a supernatural life: let his -youth, let his quality, adorned with so much zeal and piety, so much -self-denial and constancy, become exemplary to those of worldly -quality, who may be the readers of this book. Some perhaps will hear -that truth from the several authors I have reported, whose names, -death, and time have recovered from the envy of mess that would -hardly endure it from me, if at all from the living. Be it as it -will, I shall abundantly rejoice, if God shall please to make any -part of this discourse effectual to persuade any into the love of -holiness, without which, certain it is, no man shall see the Lord: -but the pure in heart shall behold Him for ever. - -To conclude, I cannot pass this reflection upon what is observed -of the sayings of dying men, and which to me seems to have great -instruction in it, viz.: All men agree, when they come to die, -it is best to be religious; to live a holy, humble, strict, and -self-denying life; retired, solitary, temperate, and disencumbered -of the world. Then loving God above all, and our neighbours as -ourselves, forgiving our enemies, and praying for them, are solid -things, and the essential part of religion, as the true ground of -man's happiness. Then all sin is exceeding sinful, and yields no -more pleasure: but every inordinate desire is burthensome, and -severely reproved. Then the world, with all the lawful comforts in -it, weighs light against that sense and judgment, which such men -have between the temporal and the eternal. And since it is thus with -dying men, what instruction is it to the living, whose pretence for -the most part is a perpetual contradiction? O that men would learn -to number their days, that they might apply their hearts to wisdom! -of which, the fear of the Lord is the true and only beginning. And -blessed are they that fear always, for their feet shall be preserved -from the snares of death. - - - - -CHAPTER XXII. - - 1. Of the way of living among the first Christians.--2. An - exhortation to all professing Christianity, to embrace the - foregoing reasons and examples.--3. Plain dealing with such as - reject them.--4. Their recompenses.--5. The author is better - persuaded and assured of some: an exhortation to them.--6. - Encouragement to the children of light to persevere, from a - consideration of the excellency of their reward; the end and - triumph of the Christian conqueror. The whole concluded with a - brief supplication to Almighty God. - -THE CONCLUSION. - - -I. Having finished so many testimonies as my time would give -me leave, in favour of this subject, No Cross, No Crown; no -temperance, no happiness; no virtue, no reward: no mortification, -no glorification: I shall conclude with a short description of the -life and worship of the Christians, within the first century or -hundred years after Christ: what simplicity, what spirituality, -what holy love and communion, did in that blessed age abound among -them! It is delivered originally by Philo Judæus, and cited by -Eusebius Pamphilius, in his Ecclesiastical history;[78] that those -Christians renounced their substance, and severed themselves from -all the cares of this life; and forsaking the cities, they lived -solitarily in fields and gardens. They accounted their company who -followed the contrary life of cares and bustles, as unprofitable -and hurtful unto them, to the end that with earnest and fervent -desires, they might imitate them which led this prophetical and -heavenly life--"In many places," says he, "this people liveth, for -it behoveth as well the Grecians as the Barbarians, to be partakers -of this absolute goodness; but in Egypt, in every province, they -abound: and especially about Alexandria. From all parts the -better sort withdrew themselves into the soil and place of these -worshippers, as they were called, as a most commodious place, -adjoining to the lake of Mary, in a valley very fit, both for its -security and the temperance of the air. They are further reported -to have had meeting-houses, where the most part of the day was -employed in worshipping God: that they were great allegorizers of -the Scriptures, making them all figurative; that the external show -of words, or the letter, resembleth the superficies of the body; and -the hidden sense or understanding of the words seem in the place of -the soul; which they contemplate by their beholding names, as it -were, in a glass." That is, their religion consisted not chiefly in -reading the letter, disputing about it, accepting things in literal -constructions, but in the things declared of the substance itself, -bringing things nearer to the mind, soul, and spirit, and pressing -into a more hidden and heavenly sense; making religion to consist -in the temperance and sanctity of the mind, and not in the formal -bodily worship, so much now-a-days in repute, fitter to please -comedians than Christians. Such was the practice of those times: but -now the case is altered; people will be Christians, and have their -worldly-mindedness too; but though God's kingdom suffer violence -by such, yet shall they never enter: the life of Christ and his -followers hath in all ages been another thing; and there is but one -way, one guide, one rest; all of which are pure and holy. - - [78] Philo Judæus, of the worship of Egypt and Alexandria. Euseb. - Pam. Eccl. Hist. 1. 2. c. 17. - -II. But if any, notwithstanding our many sober reasons, and -numerous testimonies from Scripture, or the example or experience -of religious, worldly, and profane living and dying men at home and -abroad, of the greatest note, fame, and learning in the whole world, -shall yet remain lovers and imitators of the folly and the vanity -condemned: if the cries and groans, sighs and tears, and complaints, -and mournful wishes of so many reputed great, nay, some sober men; -"O that I had more time! O that I might live a year longer, I would -live a stricter life! O that I were a poor Jean Urick! All is vanity -in this world! O my poor soul! whither wilt thou go? O that I had -the time spent in vain recreations! A serious life is above all:" -and such like. If, I say, this by no means can prevail, but if yet -they shall proceed to folly, and follow the vain world, what greater -evidence can they give of their heady resolution, to go on impiously -to despise God, to disobey his precepts, to deny Christ, to scorn, -not to bear his cross, to forsake the examples of his servants, to -give the lie to the dying serious sayings and consent of all ages; -to harden themselves against the checks of conscience, to befool -and sport away their precious time, and poor immortal souls to woe -and misery? (Exod. xxxii. 6; Amos, vi. 3-6; Ephes. iv. 17, 24.) In -short, it is plain to discover, you have neither reason to justify -yourselves, nor yet enough of modesty to blush at your own folly; -but as those that have lost the sense of one and the other, go on -to eat and drink, and rise up to play. (Matt. xix. 16-22.) In vain, -therefore, is it for you to pretend to fear the God of heaven, whose -minds serve the god of the pleasure of this world: in vain is it -to say, you believe in Christ, who receive not his self-denying -doctrine: and to no better purpose will all you do avail. If he -that had loved God and his neighbour, and kept the commandments -from his youth, was excluded from being a disciple, because he sold -not all, and followed Jesus; with what confidence can you call -yourselves Christians, who have neither kept the commandments, nor -yet forsaken anything to be so? And if it was a bar betwixt him and -the eternal life he sought, that, notwithstanding all his other -virtues, love to money and his external possessions could not be -parted with, what shall be your end, who cannot deny yourselves many -less things, but are daily multiplying your inventions to please -your fleshly appetites? Certainly, much more impossible is it to -forsake the greater. Christ tried his love, in bidding him forsake -all, because he knew, for all his brags, that his mind was rivetted -therein: not that if he had enjoyed his possessions with Christian -indifferency, they might not have been continued; but what then is -their doom, whose hearts are so fixed in the vanities of the world, -that they will rather make them Christian, than not to be Christians -in the use of them? But such a Christian this young man might have -been, who had more to say for himself than the strictest Pharisee -living dare pretend to; yet he went away sorrowful from Jesus. -Should I ask you, if Nicodemus did well to come by night, (John, -iii. 1-5,) and be ashamed of the great Messiah of the world? and if -he was not ignorant when Christ spake to him of the new birth? I -know you will answer me, he did very ill, and was very ignorant; but -stay a while; the beam is in your own eyes: you are ready doubtless -to condemn him, and the young man, for not doing what you not only -refuse to do yourselves, but laugh at others for doing. Nay, had -such passages not been writ, and were it not for the reverence -some pretend for the Scriptures, they would both be as stupid as -Nicodemus in their answers to such heavenly matters, and ready to -call it canting to speak so, as it is frequent for you, when we -speak to the same effect, though not the same words: just as the -Jews, at what time they called God their Father, they despised his -Son; and when He spake of sublime and heavenly mysteries, some -cried, He has a devil; others, He is mad; and most of them, These -are hard sayings, who can hear them? - -III. And to you all that sport yourselves after the manners of the -world, let me say, that you are of those who profess you know God, -but in works deny Him; living in those pleasures which slay the -just in yourselves. (Tit. i. 16.) For though you talk of believing, -it is no more than taking it for granted that there is a God, a -Christ, Scriptures, &c. without further concerning yourselves to -prove the verity thereof to yourselves or others, by a strict and -holy conversation: which slight way of believing is but a light -and careless way of ridding yourselves of further examination; and -rather throwing them off with an inconsiderate granting of them to -be so, than giving yourselves the trouble of making better inquiry, -leaving that to your priests, ofttimes more ignorant, and not less -vain and idle than yourselves, which is so far from a gospel faith, -that it is the least respect you can show to God, Scriptures, &c. -and next to which kind of believing, is nothing, under a denial of -all. - -But if you have hitherto laid aside all temperance, reason, and -shame, at least be entreated to resume them now on a matter of -this importance, and whereon no less concernment rests, than -your temporal and eternal happiness. Oh, retire, retire; observe -the reproofs of instruction in your own minds: that which begets -sadness in the midst of mirth, which cannot solace itself, nor be -contented below immortality, which calls often to an account at -nights, mornings, and other seasons: which lets you see the vanity, -the folly, the end and misery of these things; this is the just -principle and holy Spirit of the Almighty within you: hear Him, obey -Him: converse with them who are led by Him, and let the glories of -another world be eyed, and the heavenly recompense of reward kept in -sight. Admit not the thoughts of former follies to revive; but be -steady, and continually exercised by his grace, to deny ungodliness -and worldly lusts, and to live soberly, righteously, and godly in -this present world: (Tit. ii. 12:) for this is the true and heavenly -nature of Christianity, to be so awakened and guided by the Spirit -and grace of God, as to leave the sins and vanities of the world, -and to have the affections regenerated, the mind reformed, and the -whole man so baptised into purity and faithfulness towards God and -man; as to act with reverence, justice, and mercy: to care for very -few things; to be content with what you have: to use all as if you -used them not; and to be so disentangled from the lusts, pleasures, -profits, and honours of the world, as to have the mind raised to -things above, the heart and affections fixed there: that in all -things you may glorify God, and be as lights set on a hill, whose -shining examples may be conducing to the happiness of others, who, -beholding such good works, may be converted, and glorify God the -Father of lights, in whom you all would be eternally blessed. - -IV. But if the impenitence of any is so great, their pursuit of -folly so earnest, and notwithstanding what has been thus seriously -offered to reclaim them, they are resolved to take their course, and -not to be at leisure for more divine things, I have this further -to leave with them from the Almighty, who first called me to this -work: that tribulation, anguish, and sorrow, (Rom. ii. 4, 5, 6, -9,) shall make their dying beds; indignation and wrath shall wind -up their days, and trouble and vexation of mind and spirit shall -be the miserable fruits which they shall reap, as the reward of -all their wretched folly and rebellion! Be not deceived, God will -not be mocked: (Gal. vi. 4-8,) it is so irreversibly decreed, -Whatever is sown here, shall be reaped hereafter. And just is the -Almighty, to make good his determinations upon such, who, instead of -employing the time given them to work out their salvation with fear -and trembling, have spent it in the pleasures of the flesh, which -perish; as if their heaven were here. Nor can it seem unreasonable, -since He hath thus long waited with remission of sins, and eternal -life in his hand, to distribute to them that repent: that if -such will not, to recompense so great obstinacy and love of this -perishing world, with everlasting tribulation. (Rev. iii. 20, xxi. -27, xxii. 13-15.) - -V. But I am otherwise persuaded of many: yes, I am assured the -mercies of the everlasting God have been so extended to many, that -this will prove an effectual call to bring them out of the ways -and customs of this corrupted and corrupting world; and a means of -establishing such, who hitherto have been unfaithful to what they -have been already convinced of. And you, my friends, whose minds -have received the alarm, whose hearts have truly heard the voice of -one crying in the wilderness, where you have been straying from the -Lord, Repent! repent! To you, in the name of the great and living -God, I speak, I cry, Come away, come away: ah! what do you do there? -Why are you yet behind? That is not your rest; it is polluted with -the sins and vanities of a perishing world: gird up your loins: eye -your light, one in all, Christ Jesus, the same yesterday, to-day, -and for ever: who hath enlightened every one: (John, i. 9:) follow -Him, He will lead you to the city of God, that has foundations, into -which the wicked cannot enter. - -VI. Mind not the difficulties of your march; great and good things -were never enterprised and accomplished without difficulty, which -does but render their enjoyment more pleasant and glorious in the -end. Let the holy men and women of old be your examples: remember -good old Abraham, (Gen. xii. 1, 2,) the excellency of whose faith -is set out by his obedience to the voice of God, in forsaking his -father's house, kindred, country, &c. And Moses, that might in -probability have been made a king, by faith in God leaves Egypt's -glory and Pharaoh's favours, and chooses rather a sojourn and -pilgrimage with the despised, afflicted, tormented Israelites in the -wilderness, than to enjoy the pleasures of that great court for a -season; esteeming Christ's reproaches greater riches than Egypt's -treasures. (Heb. xi. 24-27; Isaiah, liv. 3.) But above all, how -great was the reproach, how many the sufferings, how bitter the -mockings, which Jesus suffered at the hands of his enemies! Yet -with what patience, meekness, forgiveness, and constancy, did He -in all his actions, demean himself towards his bloody persecutors, -despising the shame, enduring the cross, for the joy that was set -before him! (Heb. xii. 12.) And hath left us this glorious example, -that we should follow his steps; (1 Peter, ii. 22, 23;) which hath -in almost every age been imitated by some. The apostles sealed their -testimonies with their blood, and multitudes after the example of -their constancy, esteeming it the greatest honour, as it was always -attended with the signal demonstration of the Divine presence. How -memorable was that of Origen: "If my father were weeping upon his -knees before me, and my mother hanging about my neck behind me, and -all my brethren, sisters, and kinsfolk lamenting on every side, to -retain me in the life and practice of the world, I would fling my -mother to the ground, run over my father, despise all my kindred, -and tread them under my feet, that I might run to Christ." Yet it -is not unknown, how dutiful and tender he was in those relations. -Not much unlike to this was that noble and known instance of latter -times, in Galeacius Carraciolus, marquis of Vico, who abandoned his -friends, estate, and country, resolutely saying with Moses, that -he would rather suffer afflictions with the first reformers and -Protestants, than enjoy his former plenty, favours, and pleasures, -with his old religion. (2 Tim. iii. 12; 1 Peter, iv. 1-5.) Nor is -it possible for any now to quit the world, and live a serious, -godly life in Christ, without the like suffering and persecution. -There are among us also some who have suffered the displeasure of -their most dear and intimate relations and friends; and all those -troubles, disgraces, and reproaches, which are accustomed to attend -such as decline the honours, pleasures, ambition, and preferments -of the world, and that choose to live a humble, serious, and -self-denying life before the Lord: but they are very unequal to the -joy and recompense that follow. For though there be no affliction -that is not grievous for the present, yet, what says the man of God? -it works a far more exceeding weight of glory in the end. This has -been both the faith and experience of those, that in all ages have -trusted in God, who have not fainted by the way; but enduring, have -obtained an eternal diadem. - -Wherefore, since we are compassed about with so great a cloud of -witnesses, let us lay aside every weight and burden, and the sin -and vanities that do so easily beset us, and with a constant holy -patience run our race, having our eye fixed upon Jesus, the Author -and Finisher of our faith, not minding what is behind; (Heb. xii. -1; Rom. v. 1-4;) so shall we be delivered from every snare. No -temptations shall gain us, no frowns shall scare us from Christ's -cross, and our blessed self-denial. (Phil. iii. 13; Rom. ii. 7.) -And honour, glory, immortality, and a crown of eternal life shall -recompense all our sufferings in the end. - - * * * * * - -O Lord God! thou lovest holiness, and purity is thy delight in -the earth; wherefore I pray thee, make an end of sin, and finish -transgression, and bring in thy everlasting righteousness to the -souls of men, that thy poor creation may be delivered from the -bondage it groans under, and the earth enjoy her sabbath again: that -thy great Name may be lifted up in all nations, and thy salvation -renowned to the ends of the world. For thine is the kingdom, the -power, and the glory, for ever. Amen. - - - - -INDEX. - - THE NAMES OF THOSE PERSONS THAT ARE CITED IN FAVOUR OF THE - VIRTUE AND TEMPERANCE MAINTAINED IN THE FOREGOING DISCOURSE. - - - I. HEATHEN KINGS, EMPERORS, AND RULERS, AMONG THE - GREEKS AND ROMANS. - - Page. - - Adrian, 250 - - Agasicles, 240 - - Agesilaus, ibid. - - Agathocles, 234 - - Agis, 241 - - Alcamenes, ibid. - - Alexander Severus, 256 - - Alexandrides, 242 - - Anaxilas, ibid. - - Antigonus, 235 - - Archidamus, 242 - - Aristides, 236 - - Ariston, 242 - - Artaxerxes Mnemon, 234 - - Augustus, 249 - - Marcus Aurelius Antoninus, 251 - - Cato, 248 - - Cleomenes, 243 - - Clitomachus, 238 - - Cyrus, 233 - - Demosthenes, 239 - - Dersyllidas, 243 - - Dioclesian, 257 - - Epaminondas, 238 - - Hippodamus, 243 - - Leonidas, ibid. - - Lysander, 244 - - Lacedæmonian Customs, 245 - - Lycurgus, 247 - - Pausanias, 244 - - Pericles, 237 - - Philip of Macedon, 234 - - Phocion, 237 - - Ptolemy, 235 - - Themistocles, 236 - - Theodosius, 257 - - Theopompus, 244 - - Trajan, 250 - - Vespasian, ibid. - - Xenophanes, 235 - - - II.--HEATHEN PHILOSOPHERS. - - - Anacharsis, 267 - - Anaxagoras, ibid. - - Antisthenes, 275 - - Aristotle, 281 - - Bias, 264 - - Bambycatii, 266 - - Bion, 278 - - Chilon, 263 - - Cleobulus, 265 - - Crates, 281 - - Democritus, 270 - - Demonax, 278 - - Diogenes, 279 - - Epictetus, 288 - - Gymnosophistæ, 343 - - Gynæcosmi & Gynæconomi, 266 - - Heraclitus, 268 - - Hippias, 266 - - Mandanis, 282 - - Periander, 264 - - Pertinax, 256 - - Pescennius, ibid. - - Pittacus, 265 - - Plato, 274 - - Pythagoras, 258 - - Scipio Africanus, 249 - - Seneca, 285 - - Socrates, 271 - - Solon, 259 - - Thales, 258 - - Xenocrates, 277 - - Zeno, 282 - - - III.--VIRTUOUS HEATHEN WOMEN. - - Cornelia, 292 - - Hipparchia, 291 - - Penelope, 290 - - Plotina, 292 - - Pompei Plautina, ibid. - - - IV.--CHRISTIAN TESTIMONIES OF - - Acacius Bishop of Amida, 322 - - Ambrose, 307 - - Augustine, 308 - - Cardan, ibid. - - Clement Romanus, 305 - - Council of Carthage, 308 - - Gratian, 309 - - Gregory, 306 - - Jerome, 119 - - Luther, 128 - - Machiavel, 306 - - Malorat, 118 - - Ouzelius, 305 - - Paulinus, Bishop of Nola, 322 - - Tertullian Chrysostom, 306 - - Theoph. Greg. Nazianzene, 396 - - William Tindall, 163 - - Bartholomew Tertian, 316 - - Waldenses, 309, 318 - - ---- of Taverns, 312 - - ---- Dancing, ibid. - - Bacon, Lord Chancellor, 334 - - Charles V., 328 - - Chrysostom, ibid. - - Dr. Donne, 338 - - Princess Eliz. of the Rhine, 344 - - Hugo Grotius, 339 - - Count Gondamor, 336 - - Henry Prince of Wales, 335 - - One of the family of Howard, 344 - - Sir Christopher Hatton, 333 - - Ignatius, 327 - - Justin Martyr, ibid. - - Francis Junius, 340 - - James, Earl of Marlborough, 341 - - Anthony Lowther, 350 - - Sir John Mason, 330 - - Cardinal Mazarine, 337 - - The Great Duke de Montmorency, 334 - - Count Oxenstiern, 337 - - Philip III. King of Spain, 336 - - A Sister of the family of Penn, 347 - - Sir William Penn, 348 - - Sir Walter Raleigh, 330 - - Cardinal Richelieu, 336 - - Du Renti, 351 - - Earl of Rochester, 343 - - A. Rivetus, 340 - - Solomon, 325 - - Sir Philip Sidney, 329 - - Selden, 338 - - Salmasius, 339 - - Sir Henry Vane, 342 - - Secretary Walsingham, 329 - - Sir Henry Wotton, 333 - - Cardinal Wolsey, 328 - - Bulstrode Whitlock, 346 - - -THE END. - - -Joseph Rickerby, Printer, Sherbourn Lane. - - - * * * * * - -Transcriber's note: - -Minor typographical errors have been corrected without note. -Irregularities and inconsistencies in the text have been retained as -printed. - -Mismatched quotes are not fixed if it's not sufficiently clear where -the missing quote should be placed. - -The cover for the eBook version of this book was created by the -transcriber and is placed in the public domain. - - - - - -End of the Project Gutenberg EBook of No Cross, No Crown, by William Penn - -*** END OF THIS PROJECT GUTENBERG EBOOK NO CROSS, NO CROWN *** - -***** This file should be named 44895-8.txt or 44895-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/4/8/9/44895/ - -Produced by Charlene Taylor, Bryan Ness, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/Canadian -Libraries) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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