,transcriber's note3 ,text enclosed by underscores is in italics 7italics74 ,small capital text has been replaced with all capitals4 99 99 99 99 99 ,illustration3 title page ,,no ,,cross1 ,,no ,,crown3 ,a ,,discourse1 ,,shewing ,,the ,,nature ,,and ,,discipline ,,of ,,the ,,holy ,,cross ,,of ,,christ4 ,,to ,,which ,,are ,,added1 ,the ,living and ,dying ,testimonies ,,of ,,many ,,persons ,,of ,,fame ,,and ,,learning1 ,,both ,,of ,,ancient ,,and ,,modern ,,times1 ,,in ,,favour ,,of ,,this ,,treatise4 ,and ,jesus said unto them all2 ,if any man will come after me1 let him deny himself1 and take up his cross daily1 and follow me4-- ,,luke1 ix4 #bc4 ,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith2 henceforth there is laid up for me a crown of righteousness1 c4--#b ,,tim4 iv4 #g1 #h4 ,,in ,,two ,,parts4 ,,by ,,william ,,penn4 ,a ,,new ,,edition1 ,,revised4 ,,london3 ,,harvey ,,darton1 ,,gracechurch ,,street4 #ahdb4 ,,london3 ,,joseph ,,rickerby1 ,,printer1 ,,sherbourn ,,lane4 ,,preface4 ,,reader1 ,the great business of man's life1 is to answer the end for which he lives2 and that is to glorify ,god and save his own soul3 this is the decree of ,heaven1 as old as the world4 ,but so it is1 that man mindeth nothing less than what he should most mind2 and despiseth to inquire into his own being1 its original duty and end2 choosing rather to dedicate his days 7the steps he should make to blessedness7 to gratify the pride1 avarice1 and luxury of his heart3 as if he had been born for himself1 or rather given himself being1 and so not subject to the reckoning and judgment of a superior power4 ,to this wild and lamentable pass hath poor man brought himself by his disobedience to the law of ,god in his heart1 by doing that which he knows he should not do1 and leaving undone what he knows he should do4 ,and as long as this disease continueth upon man he will make his ,god his enemy1 and himself incapable of the love and salvation that ,he hath manifested1 by his ,son ,jesus ,christ1 to the world4 ,if1 ,reader1 thou art such an one1 my counsel to thee is1 to retire into thyself1 and take a view of the condition of thy soul2 for ,christ hath given thee light with which to do it2 search carefully and thoroughly2 thy life is in it2 thy soul is at stake4 ,it is but once to be done2 if thou abuse thyself in it1 the loss is irreparable2 the world is not price enough to ransom thee3 wilt thou then1 for such a world1 belate thyself1 overstay the time of thy salvation1 and lose thy soul8 ,thou hast to do1 ,i grant thee1 with great patience2 but that also must have an end3 therefore provoke not that ,god that made thee1 to reject thee4 ,dost thou know what it is8 ,it is ,tophet2 it is hell1 the eternal anguish of the damned4 ,oh6 ,reader1 as one knowing the terrors of the ,lord1 ,i persuade thee to be serious1 diligent1 and fervent about thy own salvation4 ,aye1 and as one knowing the comfort1 peace1 joy1 and pleasure of the ways of righteousness too1 ,i exhort and invite thee to embrace the reproofs and convictions of ,christ's light and spirit in thine own conscience1 and bear the judgment1 who hast wrought the sin4 ,the fire burns but the stubble3 the wind blows but the chaff3 yield up the body1 soul1 and spirit to ,him that maketh all things new3 new heavens1 and new earth1 new love1 new joy1 new peace1 new works1 a new life and conversation4 ,men are grown corrupt and drossy by sin1 and they must be saved through fire1 which purgeth it away3 therefore the word of ,god is compared to a fire1 and the day of salvation to an oven2 and ,christ himself to a refiner and purifier of silver4 ,come1 ,reader1 hearken to me awhile2 ,i seek thy salvation2 that is my plot2 thou wilt forgive me4 ,a refiner is come near thee1 his grace hath appeared unto thee3 it shows thee the world's lusts1 and teaches thee to deny them4 ,receive his leaven1 and it will change thee3 his medicine1 and it will cure thee3 he is as infallible as free2 without money1 and with certainty4 ,a touch of his garment did it of old3 it will do it still3 his virtue is the same1 it cannot be exhausted3 for in him the fulness dwells2 blessed be ,god for his sufficiency4 ,he laid help upon him1 that he might be mighty to save all that come to ,god through him3 do thou so1 and he will change thee3 aye1 thy vile body like unto his glorious body4 ,he is the great philosopher indeed2 the wisdom of ,god1 that turns lead into gold1 vile things into things precious3 for he maketh saints out of sinners1 and almost gods of men4 ,what rests to us1 then1 that we must do1 to be thus witnesses of his power and love8 ,this is the ,crown3 but where is the ,cross8 ,where is the bitter cup and bloody baptism8 ,come1 ,reader1 be like him2 for this transcendant joy lift up thy head above the world2 then thy salvation will draw nigh indeed4 ,christ's ,cross is ,christ's way to ,christ's ,crown4 ,this is the subject of the following ,discourse2 first written during my confinement in the ,tower of ,london1 in the year #affh1 now reprinted with great enlargements of matter and testimonies1 that thou1 ,reader1 mayest be won to ,christ2 and if won already1 brought nearer to ,him4 ,it is a path1 ,god1 in his everlasting kindness1 guided my feet into1 in the flower of my youth1 when about twenty-two years of age3 then ,he took me by the hand1 and led me out of the pleasures1 vanities1 and hopes of the world4 ,i have tasted of ,christ's judgments and mercies1 and of the world's frowns and reproaches3 ,i rejoice in my experience1 and dedicate it to thy service in ,christ4 ,it is a debt ,i have long owed1 and has been long expected3 ,i have now paid it1 and delivered my soul4 ,to my country1 and to the world of ,christians1 ,i leave it3 my ,god1 if ,he please1 make it effectual to them all1 and turn their hearts from that envy1 hatred1 and bitterness1 they have one against another1 about worldly things2 sacrificing humanity and charity to ambition and covetousness1 for which they fill the earth with trouble and oppression2 that receiving the ,spirit of ,christ into their hearts1 the fruits of which are love1 peace1 joy1 temperance1 and patience1 brotherly kindness and charity1 they may in body1 soul1 and spirit1 make a triple league against the world1 the flesh1 and the devil1 the common enemies of mankind2 and having conquered them through a life of self-denial1 by the power of the ,cross of ,jesus1 they may at last attain to the eternal rest and kingdom of ,god4 ,so desireth1 so prayeth1 ,friendly ,reader1 ,thy fervent ,christian ,friend1 ,,william ,,penn4 ,,contents4 ,,chapters ,i4 ,,and ,,ii4--,page #a-bc4 ,of the ,necessity of the daily bearing of the ,cross of ,christ4 ,,chapter ,,iii4--,page #bd-bh4 ,what the ,cross of ,christ is4 ,,chapter ,,iv4--,page #bi-db4 ,what the great ,work of the ,cross is4 ,,chapters ,v4 ,,and ,,vi4--,page #dc-gd4 ,of unlawful ,self in ,religion and ,morality4 ,,chapters ,,vii4 ,,viii4 ,,ix4 ,x4 ,,xi4 ,,and ,,xii4--,page #ge-adi4 ,of ,pride1 the first capital ,lust1 its ,rise1 ,definition1 and ,distinction4 ,,chapter ,,xiii4--,page #aej-afg4 ,of ,avarice1 the second capital ,lust1 its ,definition and ,distinction4 ,,chapters ,,xiv4 ,,xv4 ,,xvi4 ,,xvii4 ,,and ,,xviii4--,page #afh-bbi4 ,of ,luxury1 what it is1 and the ,mischief of it to ,mankind4 ,,chapter ,,xix4--,page #bcc-bid4 ,the ,testimonies of several great1 learned1 and virtuous ,personages among the ,gentiles1 urged against the excesses of the ,age4 ,,chapter ,,xx4--,page #bie-cbd4 ,the ,doctrine and ,practice of the blessed ,lord ,jesus and his ,apostles1 the primitive ,christians1 and those of more modern ,times in favour of the ,discourse4 ,,chapter ,,xxi4--,page #cbe-cee4 ,the serious ,apprehensions and ,expressions of several aged and dying ,men of ,fame and ,learning4 ,,chapter ,,xxii4--,page #cef-cfe4 ,an ,exhortation to all professing ,christianity1 to embrace the foregoing ,reasons and ,examples4 ,,no ,,cross1 ,,no ,,crown4 ,,part ,i4 ,,chapter ,i4 ,i4 ,of the necessity of the ,cross of ,christ in general2 yet the little regard ,christians have to it4--#b4 ,the degeneracy of ,christendom from purity to lust1 and moderation to excess4--#c4 ,that worldly lusts and pleasures are become the care and study of ,christians1 so that they have advanced upon the impiety of infidels4--#d4 ,this defection a second part to the ,jewish tragedy1 and worse than the first3 the scorn ,christians have cast on their ,saviour4--#e4 ,sin is of one nature all the world over2 sinners are of the same church1 the devil's children3 profession of religion in wicked men makes them but the worse4--#f4 ,a wolf is not a lamb2 a sinner cannot be1 whilst such1 a saint4--#g4 ,the wicked will persecute the good2 this1 false ,christians have done to the true1 for non-compliance with their superstitions2 the strange carnal measures false ,christians have taken of ,christianity2 the danger of that self-seduction4--#h4 ,the sense of that has obliged me to make this discourse for a dissuasive against the world's lusts1 and an invitation to take up the daily cross of ,christ as the way left us by him to blessedness4--#i4 ,of the self-condemnation of the wicked2 that religion and worship are comprised in doing the will of ,god4 ,the advantage good men have over bad men in the last judgment4--#aj4 ,a supplication for ,christendom1 that she may not be rejected in that great assize of the world4 ,she is exhorted to consider what relation she bears to ,christ2 if her ,saviour1 how saved1 and from what3 what her experience is of that great work4 ,that ,christ came to save from sin and wrath by consequence2 not to save men in sin1 but from it1 and so from the wages of it4 ,i4 ,though the knowledge and obedience of the doctrine of the cross of ,christ be of infinite moment to the souls of men1 for that is the only door to true ,christianity1 and that path the ancients ever trod to blessedness2 yet1 with extreme affliction let me say1 it is so little understood1 so much neglected1 and what is worse1 so bitterly contradicted by the vanity1 superstition1 and intemperance of professed ,christians1 that we must either renounce to believe what the ,lord ,jesus hath told us1 that whosoever doth not bear his cross1 and come after him1 cannot be his disciple2 7,luke1 xiv4 #bg27 or1 admitting that for truth1 conclude1 that the generality of ,christendom do miserably deceive and disappoint themselves in the great business of ,christianity1 and their own salvation4 ,,ii4 ,for1 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 ,christ1 if we will but be just too1 we must needs acknowledge1 that after all the gracious advantages of light1 and obligations to fidelity1 which these latter ages of the world have received by the coming1 life1 doctrine1 miracles1 death1 resurrection1 and ascension of ,christ1 with the gifts of his ,holy ,spirit2 to which add the writings1 labours1 and martyrdom of his dear followers in all times1 there seems very little left of ,christianity but the name2 which being now usurped by the old heathen nature and life1 makes the professors of it but true heathens in disguise4 ,for though they worship not the same idols1 they worship ,christ with the same heart3 and they can never do otherwise1 whilst they live in the same lusts4 ,so that the unmortified ,christian and the heathen are of the same religion4 ,for though they have different objects to which they do direct their prayers1 that adoration in both is but forced and ceremonious1 and the deity they truly worship is the god of the world1 the great lord of lusts3 to him they bow with the whole powers of soul and sense4 ,what shall we eat8 ,what shall we drink8 ,what shall we wear8 ,and how shall we pass away our time8 ,which way may we gather wealth1 increase our power1 enlarge our territories1 and dignify and perpetuate our names and families in the earth8 ,which base sensuality is most pathetically expressed and comprised by the beloved ,apostle ,john1 in these words3 ,the lust of the flesh1 the lust of the eyes1 and the pride of life1 which1 says he1 are not of the ,father1 but of the world1 that lieth in wickedness4 7#a ,john1 ii4 #af47 ,,iii4 ,it is a mournful reflection1 but a truth no confidence can be great enough to deny1 that these worldly lusts fill up the study1 care1 and conversation of wretched ,christendom6 and1 which aggravates the misery1 they have grown with time4 ,for as the world is older1 it is worse2 and the examples of former lewd ages1 and their miserable conclusions1 have not deterred1 but excited ours2 so that the people of this seem improvers of the old stock of impiety1 and have carried it so much further than example1 that instead of advancing in virtue upon better times1 they are scandalously fallen below the life of heathens4 ,their high-mindedness1 lasciviousness1 uncleanness1 drunkenness1 swearing1 lying1 envy1 backbiting1 cruelty1 treachery1 covetousness1 injustice1 and oppression1 are so common1 and committed with such invention and excess1 that they have stumbled and embittered infidels to a degree of scorning that holy religion1 to which their good example should have won their affections4 ,,iv4 ,this miserable defection from primitive times1 when the glory of ,christianity was the purity of its professors1 ,i cannot but call the second and worst part of the ,jewish tragedy upon the blessed ,saviour of mankind4 ,for the ,jews1 from the power of ignorance1 and the extreme prejudice they were under to the unworldly way of his appearance1 would not acknowledge him when he came1 but for two or three years persecuted1 and finally crucified him in one day4 ,but the false ,christians' cruelty lasts longer3 they have first1 with ,judas1 professed him1 and then1 for these many ages1 most basely betrayed1 persecuted1 and crucified him1 by a perpetual apostasy in manners1 from the self-denial and holiness of his doctrine2 their lives giving the lie to their faith4 ,these are they that the author of the epistle to the ,hebrews tells us1 ,crucify to themselves the ,son of ,god afresh1 and put him to open shame3 7,heb4 vi4 #f37 whose defiled hearts ,john in his ,revelation styles1 ,the streets of ,sodom and ,egypt1 spiritually so called1 where also our ,lord was crucified4 7,rev4 xi4 #h47 ,and as ,christ said of old1 a man's enemies are those of his own house1 so ,christ's enemies now are chiefly those of his own profession2 they spit upon him1 they nail and pierce him1 they crown him with thorns1 and give him gall and vinegar to drink4 7,matt4 xxvii4 #cd47 ,nor is it hard to apprehend2 for they that live in the same evil nature and principle the ,jews did1 that crucified him outwardly1 must needs crucify him inwardly2 since they that reject the grace now in their own hearts1 are one in stock and generation with the hard-hearted ,jews1 that resisted the grace that then appeared in and by ,christ4 ,v4 ,sin is of one nature all the world over2 for though a liar is not a drunkard1 nor a swearer a whoremonger1 nor either properly a murderer1 yet they are all of a church2 all branches of the one wicked root2 all of kin4 ,they have but one father1 the devil1 as ,christ said to the professing ,jews1 the visible church of that age3 he slighted their claims to ,abraham and ,moses1 and plainly told them ,that he that committed sin1 was the servant of sin4 7,john1 viii4 #cd1 #ce47 ,they did the devil's works1 and therefore were the devil's children4 ,the argument will always hold upon the same reasons1 and therefore good still3 ,his servants ye are1 saith ,paul1 whom ye obey3 7,rom4 vi4 #af37 and saith ,john to the church of old1 ,let no man deceive you2 he that committeth sin is of the devil4 7#a ,john1 iii4 #g1 #h47 ,was ,judas ever the better ,christian for crying1 ,hail1 ,master1 and kissing ,christ8 ,by no means2 they were the signal of his treachery2 the tokens given by which the bloody ,jews should know and take him4 ,he called him ,master1 but betrayed him2 he kissed1 but sold him to be killed2 this is the upshot of the false ,christians' religion4 ,if a man ask them1 ,is ,christ your ,lord8 they will cry1 ,god forbid else3 yes1 he is our ,lord4 ,very well2 but do you keep his commandments8 ,no1 how should we8 ,how then are you his disciples8 ,it is impossible1 say they4 ,what6 would you have us keep his commandments8 ,no man can4 ,what6 impossible to do that without which ,christ hath made it impossible to be a ,christian8 ,is ,christ unreasonable8 ,does he reap where he has not sown8 ,require where he has not enabled8 ,thus it is1 that with ,judas they call him ,master1 but take part with the evil of the world to betray him2 and kiss and embrace him as far as a specious profession goes2 and then sell him1 to gratify the passion that they most indulge4 ,thus as ,god said of old1 they make him serve with their sins and for their sins too4 7,isa4 xliii4 #bd47 ,,vi4 ,let no man deceive his own soul2 grapes are not gathered of thorns1 nor figs of thistles3 7,matt4 vii4 #af37 a wolf is not a sheep1 nor is a vulture a dove4 ,what form1 people1 or church soever thou art of1 it is the truth of ,god to mankind1 that they which have even the form of godliness1 but by their unmortified lives1 deny the power thereof1 make not the true1 but false church3 which1 though she entitle herself the ,lamb's bride1 or church of ,christ1 7,rev4 xvii4 #e17 she is that mystery1 or mysterious ,babylon1 fitly called by the ,holy ,ghost1 the mother of harlots and all abominations3 because degenerated from ,christian chastity and purity1 into all the enormities of heathen ,babylon2 a sumptuous city of old time1 much noted for the seat of the kings of ,babylon1 and at that time the place in the world of the greatest pride and luxury4 ,as she was then1 so mystical ,babylon is now the great enemy of ,god's people4 ,,vii4 ,true it is1 ,they that are born of the flesh1 hate and persecute them that are born of the spirit1 who are the circumcision in heart4 ,it seems they cannot own nor worship ,god after her inventions1 methods1 and prescriptions1 nor receive for doctrine her vain traditions1 any more than they can comply with her corrupt fashions and customs in their conversation4 ,the case being thus1 from an apostate she becomes a persecutor4 ,it is not enough that she herself declines from ancient purity1 others must do so too4 ,she will give them no rest that will not partake with her in that degeneracy1 or receive her mark4 ,are any wiser than she1 than mother church8 ,no1 no3 nor can any make war with the beast she rides upon1 those worldly powers that protect her1 and vow their maintenance against the cries of her dissenters4 ,apostasy and superstition are ever proud and impatient of dissent3 all must conform or perish4 ,therefore the slain witnesses1 and blood of the souls under the altar1 7,rev4 vi4 #i17 are found within the walls of this mystical ,babylon1 this great city of false ,christians1 and are charged upon her1 by the ,holy ,ghost in the ,revelation4 ,nor is it strange that she should slay the servants who first crucified the ,lord3 but strange and barbarous too1 that she should kill her husband and murder her ,saviour2 titles she seems so fond of1 and that have been so profitable to her2 and that she would recommend herself by1 though without all justice4 ,but her children are reduced so entirely under the dominion of darkness1 by means of their continued disobedience to the manifestation of the divine light in their souls1 that they forget what man once was1 or they should now be2 and know not true and pure ,christianity when they meet it2 yet pride themselves upon professing it4 ,their measures are so carnal and false about salvation1 they call good evil1 and evil good2 they make a devil a ,christian1 and a saint a devil4 ,so that though the unrighteous latitude of their lives be matter of lamentation1 as to themselves it is of destruction2 yet that common apprehension1 that they may be children of ,god1 while in a state of disobedience to his holy commandments2 and disciples of ,jesus1 though they revolt from his cross1 and members of his true church1 which is without spot or wrinkle1 notwithstanding their lives are full of spots and wrinkles2 is1 of all other deceptions upon themselves1 the most pernicious to their eternal condition4 ,for they are at peace in sin1 and under a security in their transgression4 ,their vain hope silences their convictions1 and overlays all tender motions to repentance2 so that their mistake about their duty to ,god is as mischievous as their rebellion against him4 ,thus they walk on precipices1 and flatter themselves1 till the grave swallows them up1 and the judgments of the great ,god break their lethargy1 and undeceive their poor wretched souls with the anguish of the wicked1 as the reward of their work4 ,,viii4 ,this has been1 is1 and will be the doom of all worldly ,christians3 an end so dreadful1 that if there were nothing of duty to ,god1 or obligation to men1 being a man1 and one acquainted with the terrors of the ,lord in the way and work of my own salvation1 compassion alone were sufficient to excite me to this dissuasive against the world's superstitions and lusts1 and to invite the professors of ,christianity to the knowledge and obedience of the daily cross of ,christ1 as the alone way1 left by him1 and appointed us to blessedness2 that they who now do but usurp the name may have the thing2 and by the power of the cross1 to which they are now dead1 instead of being dead to the world by it1 may be made partakers of the resurrection that is in ,christ ,jesus1 unto newness of life4 ,for they that are truly in ,christ1 that is1 redeemed by1 and interested in him1 are new creatures4 7,gal4 vi4 #ae47 ,they have received a new will2 such as does the will of ,god1 not their own4 ,they pray in truth1 and do not mock ,god1 when they say1 ,thy will be done on earth as it is in heaven4 ,they have new affections2 such as are set on things above1 7,col4 iii4 #a1 #b1 #c17 and make ,christ their eternal treasure4 ,new faith2 7#a ,john1 #d1 #e27 such as overcomes the snares and temptations of the world's spirit in themselves1 or as it appears through others3 and lastly1 new works2 not of a superstitious contrivance1 or of human invention1 but the pure fruits of the ,spirit of ,christ working in them1 as love1 joy1 peace1 meekness1 long-suffering1 temperance1 brotherly-kindness1 faith1 patience1 gentleness1 and goodness1 against which there is no law2 and they that have not the ,spirit of ,christ1 and walk not in it1 the apostle ,paul has told us1 are none of his2 7,rom4 viii4 #i27 but the wrath of ,god1 and condemnation of the law1 will lie upon them4 ,for if there is no condemnation to them that are in ,christ2 who walk not after the flesh1 but after the ,spirit1 which is ,paul's doctrine2 they that walk not according to that ,holy ,spirit1 by his doctrine1 are not in ,christ3 that is1 have no interest in him1 nor just claim to salvation by him3 and consequently there is condemnation to such4 ,,ix4 ,and the truth is1 the religion of the wicked is a lie3 there is no peace1 saith the prophet1 to the wicked4 7,isaiah1 xlviii4 #bb47 ,indeed there can be none2 they are reproved in their own consciences1 and condemned in their own hearts1 in all their disobedience4 ,go where they will1 rebukes go with them1 and oftentimes terrors too3 for it is an offended ,god that pricks them1 and who1 by his light1 sets their sins in order before them4 ,sometimes they strive to appease him by their corporeal framed devotion and worship1 but in vain2 for true worshipping of ,god is doing his will1 which they transgress4 ,the rest is a false compliment1 like him that said he would go1 and did not4 7,matt4 xxi4 #cj47 ,sometimes they fly to sports and company1 to drown the reprover's voice1 and blunt his arrows1 to chase away troubled thoughts1 and secure themselves out of the reach of the disquieter of their pleasures2 but the ,almighty1 first or last1 is sure to overtake them4 ,there is no flying his final justice1 for those that reject the terms of his mercy4 ,impenitent rebels to his law may then call to the mountains1 and run to the caves of the earth for protection1 but in vain4 ,his all-searching eye will penetrate their thickest coverings1 and strike up a light in that obscurity1 which shall terrify their guilty souls2 and which they shall never be able to extinguish4 ,indeed1 their accuser is with them1 they can no more be rid of him than of themselves2 he is in the midst of them1 and will stick close to them4 ,that spirit which bears witness with the spirits of the just will bear witness against theirs4 ,nay1 their own hearts will abundantly come in against them2 and1 if our hearts condemn us1 saith the apostle ,john1 ,god is greater1 and knows all things2 7#a ,john iii4 #bj27 that is1 there is no escaping the judgments of ,god1 whose power is infinite1 if a man is not able to escape the condemnation of himself4 ,it is at that day proud and luxurious ,christians shall learn that ,god is no respecter of persons2 that all sects and names shall be swallowed up in these two kinds1 sheep and goats1 just and unjust3 and the very righteous must have a trial for it2 which made that holy man cry out1 ,if the righteous scarcely be saved1 where shall the ungodly and the sinner appear8 7#a ,pet4 iv4 #ah47 ,if their thoughts1 words1 and works must stand the test1 and come under scrutiny before the impartial ,judge of heaven and earth1 how then should the ungodly be exempted8 ,no2 we are told by him that cannot lie1 many shall then even cry1 ,lord1 ,lord6 set forth their profession1 and recount the works that they have done in his name1 to make him propitious1 and yet be rejected with this direful sentence1 ,depart from me1 ye workers of iniquity2 ,i know you not4 7,matt4 vii4 #bc47 ,as if he had said1 ,get you gone1 you evil doers2 though you have professed me1 ,i will not know you2 your vain and evil lives have made you unfit for my holy kingdom3 get you hence1 and go to the gods whom you have served2 your beloved lusts which you have worshipped1 and the evil world that you have so much coveted and adored3 let them save you now1 if they can1 from the wrath to come upon you1 which is the wages of the deeds you have done4 ,here is the end of their work that build upon the sand2 the breath of the ,judge will blow it down1 and woful will the fall thereof be4 ,oh1 it is now that the righteous have the better of the wicked6 which made an apostate cry1 in old time1 ,let me die the death of the righteous1 and let my last end be like unto his4 7,numb4 xxiii4 #aj47 ,for the sentence is changed1 and the ,judge smiles2 he casts the eye of love upon his own sheep1 and invites them with ,come1 ye blessed of my ,father1 7,matt4 xxv4 #cd17 that through patient continuance in well-doing have long waited for immortality2 you have been the true companions of my tribulation and cross1 and1 with unwearied faithfulness1 in obedience to my holy will1 valiantly endured to the end1 looking to me1 the ,author of your precious faith1 for the recompense of reward that ,i have promised to them that love me1 and faint not3 ,o1 enter ye into the joy of your ,lord1 and inherit the kingdom prepared for you from the foundation of the world4 ,x4 ,o ,christendom6 my soul most fervently prays1 that after all thy lofty profession of ,christ1 and his meek and holy religion1 thy unsuitable and un-,christ-like life may not cast thee at that great assize of the world1 and lose thee so great salvation at last4 ,hear me once1 ,i beseech thee3 can ,christ be thy ,lord1 and thou not obey him8 or1 canst thou be his servant1 and never serve him8 ,be not deceived1 such as thou sowest shalt thou reap4 7,gal4 vi4 #g47 ,he is none of thy ,saviour whilst thou rejectest his grace in thy heart1 by which he should save thee4 ,come1 what has he saved thee from8 ,has he saved thee from thy sinful lusts1 thy worldly affections1 and vain conversations8 ,if not1 then he is none of thy ,saviour4 ,for1 though he be offered a ,saviour to all1 yet he is actually a ,saviour to those only that are saved by him2 and none are saved by him that live in those evils by which they are lost from ,god1 and which he came to save them from4 ,it is sin that ,christ is come to save man from1 and death and wrath1 as the wages of it2 but those that are not saved1 that is delivered1 by the power of ,christ in their souls1 from the power that sin has had over them1 can never be saved from the death and wrath1 that are the assured wages of the sin they live in4 ,so that look how far people obtain victory over those evil dispositions and fleshly lusts1 they have been addicted to1 so far they are truly saved1 and are witnesses of the redemption that comes by ,jesus ,christ4 ,his name shows his work3 ,and thou shalt call his name ,,jesus1 for he shall save his people from their sin4 7,matt4 i4 #ba47 ,behold1 said ,john1 of ,christ1 the ,lamb of ,god that takes away the sins of the world4 7,john1 i4 #bi47 ,that is1 behold him whom ,god hath given to enlighten people1 and for salvation to as many as receive him1 and his light and grace in their hearts1 and take up their daily cross and follow him2 such as rather deny themselves the pleasure of fulfilling their lusts than sin against the knowledge he has given them of his will1 or do that they know they ought not to do4 ,,chapter ,,ii4 #a4 ,by this ,christendom may see her lapse1 how foul it is1 and next1 the worse for her pretence to ,christianity4--#b4 ,but there is mercy with ,god upon repentance1 and propitiation in the blood of ,jesus4--#c4 ,he is the light of the world that reproves the darkness1 that is1 the evil of the world2 and he is to be known within4--#d4 ,christendom1 like the inn of old1 is full of other guests3 she is advised to believe in1 receive1 and apply to ,christ4--#e4 ,of the nature of true faith2 it brings power to overcome every appearance of evil3 this leads to consider the ,cross of ,christ1 which has been so much wanted4--#f4 ,the apostolic ministry1 and end of it2 its blessed effect2 the character of apostolic times4--#g4 ,the glory of the cross1 and its triumph over the heathen world4 ,a measure to ,christendom1 what she is not1 and should be4--#h4 ,her declension1 and cause of it4--#i4 ,the miserable effects that followed4--#aj4 ,from the consideration of the cause the cure may be more easily known1 viz41 ,not faithfully taking up the daily cross2 then1 faithfully taking it daily up must be the remedy4 ,i4 ,by all which has been said1 ,o ,christendom6 and by that better help1 if thou wouldst use it1 the lamp the ,lord has lighted in thee1 not utterly extinct1 it may evidently appear1 first1 how great and full thy backsliding has been1 who1 from the temple of the ,lord1 art become a cage of unclean birds2 and of a house of prayer1 a den of thieves1 a synagogue of ,satan1 and the receptacle of every defiled spirit4 ,next1 that under all this manifest defection1 thou hast nevertheless valued thy corrupt self upon thy profession of ,christianity1 and fearfully deluded thyself with the hopes of salvation4 ,the first makes thy disease dangerous1 but the last almost incurable4 ,,ii4 ,yet1 because there is mercy with ,god that he may be feared1 and that he takes no delight in the eternal death of poor sinners1 no1 though backsliders themselves1 7,ezek4 xviii4 #bj1 #bc1 #bd17 but is willing all should come to the knowledge and obedience of the ,truth1 and be saved1 he hath set forth his ,son a propitiation1 and given him as a ,saviour to take away the sins of the whole world1 that those that believe and follow him may feel the righteousness of ,god in the remission of their sins1 and blotting out their transgressions for ever4 7,matt4 i4 #ba2 ,luke i4 #gg2 ,rom4 iii4 #be2 ,heb4 ix4 #bd to #bh2 #a ,john ii4 #a1 #b47 ,now1 behold the remedy6 an infallible cure1 one of ,god's appointing2 a precious elixir1 indeed1 that never fails2 and that universal medicine which no malady could ever escape4 ,,iii4 ,but thou wilt say1 ,what is ,christ8 and where is he to be found8 and how received and applied1 in order to this mighty cure8 ,i tell thee then1 first1 he is the great spiritual light of the world that enlightens every one that comes into the world2 by which he manifests to them their deeds of darkness and wickedness1 and reproves them for committing them4 ,secondly1 he is not far away from thee1 7,acts1 xvii4 #bg47 as the apostle ,paul said of ,god to the ,athenians4 ,behold1 says ,christ himself1 ,i stand at the door and knock2 if any man hear my voice1 and open the door1 ,i will come in to him1 and sup with him1 and he with me4 7,rev4 iii4 #bj47 ,what door can this be but that of the heart of man8 ,,iv4 ,thou1 like the inn of old1 hast been full of guests2 thy affections have entertained other lovers2 there has been no room for thy ,saviour in thy soul4 ,wherefore salvation is not yet come into thy house1 though it is come to thy door1 and thou hast been often proffered it1 and hast professed it long4 ,but if he calls1 if he knocks still1 that is1 if his light yet shines1 if it reproves thee still1 there is hope thy day is not over1 and that repentance is not yet hid from thine eyes2 but his love is after thee still1 and his holy invitation continues to save thee4 ,wherefore1 ,o ,christendom6 believe1 receive1 and apply him rightly2 this is of absolute necessity1 that thy soul may live for ever with him4 ,he told the ,jews1 ,if you believe not that ,i am he1 ye shall die in your sins2 and whither ,i go ye cannot come4 7,john1 viii4 #ba1 #bd47 ,and because they believed him not1 they did not receive him1 nor any benefit by him4 ,but they that believed him received him2 and as many as received him1 his own beloved disciple tells us1 to them gave he power to become the sons of ,god1 which are born not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god4 7,john1 i4 #ab1 #ac47 ,that is1 who are not children of ,god after the fashions1 prescriptions1 and traditions of men1 that call themselves his church and people1 which is not after the will of flesh and blood1 and the invention of carnal man1 unacquainted with the regeneration and power of the ,holy ,ghost1 but of ,god2 that is1 according to his will and the working and sanctification of his ,spirit and word of life in them4 ,and such were ever well versed in the right application of ,christ1 for he was made to them indeed propitiation1 reconciliation1 salvation1 righteousness1 redemption1 and justification4 ,so ,i say to thee1 unless thou believest that he that stands at the door of thy heart and knocks1 and sets thy sins in order before thee1 and calls thee to repentance1 be the ,saviour of the world1 thou wilt die in thy sins1 and where he is gone thou wilt never come4 ,for1 if thou believest not in him1 it is impossible that he should do thee good1 or effect thy salvation3 ,christ works not against faith1 but by it4 ,it is said of old1 ,he did not many mighty works in some places1 because the people believed not in him4 7,john1 i4 #ab1 #ac47 ,so that1 if thou truly believest in him1 thine ear will be attentive to his voice in thee1 and the door of thine heart open to his knocks4 ,thou wilt yield to the discoveries of his light1 and the teachings of his grace will be very dear to thee4 ,v4 ,it is the nature of true faith to beget a holy fear of offending ,god1 a deep reverence to his precepts1 and a most tender regard to the inward testimony of his ,spirit1 as that by which his children in all ages have been safely led to glory4 ,for1 as they that truly believe receive ,christ in all his tenders to the soul1 so as true it is that those who receive him thus1 with him receive power to become the sons of ,god3 that is1 an inward force and ability to do whatever he requires2 strength to mortify their lusts1 controul their affections1 resist evil motions1 deny themselves1 and overcome the world in its most enticing appearances4 ,this is the life of the blessed ,cross of ,christ1 which is the subject of the following discourse1 and what thou1 ,o man1 must take up1 if thou intendest to be the disciple of ,jesus4 ,nor canst thou be said to receive ,christ1 or to believe in him1 whilst thou rejectest his cross4 ,for1 as receiving of ,christ is the means appointed of ,god to salvation1 so bearing the daily cross after him is the only true testimony of receiving him1 and therefore it is enjoined by him as the great token of discipleship1 ,if any man will come after me1 let him deny himself1 and take up his cross1 and follow me4 7,matt4 xvi4 #bd47 ,this1 ,christendom1 is that thou hast so much wanted1 and the want of which has proved the only cause of thy miserable declension from pure ,christianity4 ,to consider which well1 as it is thy duty1 so it is of great use to thy restoration4 ,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 medicine1 so it will much enlighten thee in the way of thy recovery1 to know and weigh the first cause of this spiritual lapse and malady that has befallen thee4 ,to do which1 a general view of thy primitive estate1 and consequently of their work that first laboured in the ,christian vineyard1 will be needful2 and if therein something be repeated1 the weight and dignity of the subject will bear it1 without the need of an apology4 ,,vi4 ,the work of apostleship1 we are told by a prime labourer in it1 was to turn people from darkness to light1 and from the power of ,satan unto ,god4 7,acts1 xxvi4 #ah47 ,that is1 instead of yielding to the temptations and motions of ,satan1 who is the prince of darkness or wickedness1 the one being a metaphor to the other1 by whose power their understandings were obscured1 and their souls held in the service of sin1 they should turn their minds to the appearance of ,christ1 the ,light and ,saviour of the world2 who by his light shines in their souls1 and thereby gives them a sight of their sins1 and discovers every temptation and motion in them unto evil1 and reproves them when they give way thereunto2 that so they might become the children of light1 and walk in the path of righteousness4 ,and for this blessed work of reformation did ,christ endue his apostles with his spirit and power1 that so men might not longer sleep in a security of sin and ignorance of ,god1 but awake to righteousness1 that the ,lord ,jesus might give them life2 that is1 that they might leave off sinning1 deny themselves the pleasure of wickedness1 and1 by true repentance1 turn their hearts to ,god in well doing1 in which is peace4 ,and truly ,god so blessed the faithful labours of these poor mechanics1 yet his great ambassadors to mankind1 that in a few years many thousands that had lived without ,god in the world1 without a sense or fear of him1 lawlessly1 very strangers to the work of his ,spirit in their hearts1 being captivated by fleshly lusts1 were inwardly struck and quickened by the word of life1 and made sensible of the coming and power of the ,lord ,jesus ,christ as a judge and lawgiver in their souls1 by whose holy light and spirit the hidden things of darkness were brought to light and condemned1 and pure repentance from those dead works begotten in them1 that they might serve the living ,god in newness of spirit4 ,so that thenceforward they lived not to themselves1 neither were they carried away of those former divers lusts1 by which they had been seduced from the true fear of ,god2 but the law of the spirit of life1 7,rom4 viii4 #b17 by which they overcame the law of sin and death1 was their delight1 and therein did they meditate day and night4 ,their regard towards ,god was not taught by the precepts of men any longer1 7,isaiah1 xxix4 #ac17 but from the knowledge they had received by his own work and impressions in their souls4 ,they had quitted their old masters1 the world1 the flesh1 and the devil1 and delivered up themselves to the holy guidance of the grace of ,christ1 that taught them to deny ungodliness and the world's lusts1 and to live soberly1 righteously1 and godly in this present life3 7,tit4 ii4 #aa1 #ab37 this is the cross of ,christ indeed1 and here is the victory it gives to them that take it up2 by this cross they died daily to the old life they had lived1 and by holy watchfulness against the secret motions of evil in their hearts they crushed sin in its conceptions1 yea in its temptations4 ,so that they1 as the apostle ,john advised them1 kept themselves1 that the evil one touched them not4 7#a ,john1 v4 #ah47 ,for the light1 which ,satan cannot endure1 and with which ,christ had enlightened them1 discovered him in all his approaches and assaults upon the mind2 and the power they received through their inward obedience to the manifestations of that blessed light1 enabled them to resist and vanquish him in all his stratagems4 ,and thus it was that1 where once nothing was examined1 nothing went unexamined2 every thought must come to judgment1 and the rise and tendency of it be also well approved1 before they allowed it any room in their minds4 ,there was no fear of entertaining enemies for friends1 whilst this strict guard was kept upon the very wicket of the soul4 ,now the old heavens and earth1 that is1 the old earthly conversation1 and old carnal1 that is ,jewish or shadowy worship1 passed away apace1 and every day all things became new4 ,he was no more a ,jew that was one outwardly1 nor that circumcision that was in the flesh2 but he was the ,jew that was one inwardly1 and that circumcision which was of the heart1 in the ,spirit1 and not in the letter1 whose praise is not of man1 but of ,god4 7,rom4 ii4 #bh1 #bi47 ,,vii4 ,indeed1 the glory of the cross shined so conspicuously through the self-denial of their lives who daily bore it1 that it struck the heathen with astonishment2 and in a small time so shook their altars1 discredited their oracles1 struck the multitude1 invaded the court1 and overcame their armies1 that it led priests1 magistrates1 and generals in triumph after it1 as the trophies of its power and victory4 ,and1 while this integrity dwelt with ,christians1 mighty was the presence1 and invincible that power that attended them2 it quenched fire1 daunted lions1 turned the edge of the sword1 outfaced instruments of cruelty1 convicted judges1 and converted executioners4 7,heb4 xi4 #cb1 to the end2 ,isaiah1 xliii4 #b2 ,daniel1 iii4 #ab1 to the end47 ,in fine1 the way their enemies took to destroy1 increased them2 and1 by the deep wisdom of ,god1 they who in all their designs endeavoured to extinguish the truth were made great promoters of it4 7,dan4 vi4 #af1 to the end47 ,now1 not a vain thought1 not an idle word1 not an unseemly action was permitted2 no1 not an immodest look1 no courtly dress1 gay apparel1 complimental respects1 or personal honours3 much less those lewd immoralities and scandalous vices1 now in vogue with ,christians1 could find either example or connivance among them4 ,their care was not how to sport away their precious time1 but how to redeem it1 7,eph4 v4 #ae1 #af17 that they might have enough to work out their great salvation1 which they carefully did1 with fear and trembling3 not with balls and masks1 with playhouses1 dancing1 feasting1 and gaming2 no1 no2 to make sure of their heavenly calling and election was much dearer to them than the poor and trifling joys of mortality4 ,for they having1 with ,moses1 seen him that is invisible1 and found that his loving-kindness was better than life1 the peace of his ,spirit than the favour of princes1--as they feared not ,csar's wrath1--so they chose rather to sustain the afflictions of ,christ's true pilgrims than enjoy the pleasures of sin that were but for a season2 esteeming his reproaches of more value than the perishing treasures of the earth4 ,and if the tribulations of ,christianity were more eligible than the comforts of the world1 and the reproaches of one than all the honour of the other1 there was then surely no temptations in it that could shake the integrity of ,christendom4 ,,viii4 ,by this short draught of what ,christendom was1 thou mayest see1 ,o ,christendom1 what thou are not1 and consequently what thou oughtest to be4 ,but how comes it that from a ,christendom that was thus meek1 merciful1 self-denying1 suffering1 temperate1 holy1 just1 and good1 so like to ,christ1 whose name she bore1 we find a ,christendom now that is superstitious1 idolatrous1 persecuting1 proud1 passionate1 envious1 malicious1 selfish1 drunken1 lascivious1 unclean1 lying1 swearing1 cursing1 covetous1 oppressing1 defrauding1 with all other abominations known in the earth8 ,i lay this down as the undoubted reason of this degeneracy1 to wit1 the inward disregard of thy mind to the light of ,christ shining in thee1 that first showed thee thy sins and reproved them1 and that taught and enabled thee to deny and resist them4 ,for as thy fear towards ,god1 and holy abstinence from unrighteousness1 was1 at first1 not taught by the precepts of men1 but by that light and grace which revealed the most secret thoughts and purposes of thine heart1 and searched the most inward parts1 setting thy sins in order before thee1 and reproving thee for them1 not suffering one unfruitful thought1 word1 or work of darkness to go unjudged2 so when thou didst begin to disregard that light and grace1 to be careless of that holy watch that was once set up in thine heart1 and didst not keep sentinel there1 as formerly1 for ,god's glory and thy own peace1 the restless enemy of man's good quickly took advantage of this slackness1 and often surprised thee with temptations1 whose suitableness to thy inclinations made his conquest over thee not difficult4 ,in short1 thou didst omit to take up ,christ's holy yoke1 to bear thy daily cross2 thou wast careless of thy affections1 and kept no journal or check upon thy actions2 but didst decline to audit accounts in thy own conscience1 with ,christ thy light1 the great ,bishop of thy soul and ,judge of thy works1 whereby the holy fear decayed and love waxed cold1 vanity abounded1 and duty became burdensome4 ,then up came formality1 instead of the power of godliness2 superstition1 in place of ,christ's institution3 and whereas ,christ's business was to draw on the minds of his disciples from an outward temple1 and carnal rites and services1 to the inward and spiritual worship of ,god1 suitable to the nature of divinity1 a worldly1 human1 pompous worship is brought in again1 and a worldly priesthood1 temple1 and altar1 are re-established4 ,now it was that the sons of ,god once more saw the daughters of men were fair1 7,gen4 vi4 #b17 that is1 the pure eye grew dim1 which repentance had opened1 that saw no comeliness out of ,christ1 and the eye of lust became unclosed again by the god of the world2 and those worldly pleasures that make such as love them forget ,god1 though once despised for the sake of ,christ1 began now to recover their old beauty and interest in thy affections1 and from liking them1 to be the study1 care1 and pleasure of thy life4 ,true1 there still remained the exterior forms of worship and a nominal and oral reverence to ,god and ,christ1 but that was all2 for the offence of the holy cross ceased1 the power of godliness was denied1 self-denial lost1 and1 though fruitful in the invention of ceremonious ornaments1 yet barren in the blessed fruits of the ,spirit4 ,and a thousand shells cannot make one kernel1 or many dead corpses one living man4 ,,ix4 ,thus religion fell from experience to tradition1 and worship from power to form1 from life to letter2 and1 instead of putting up lively and powerful requests1 animated by a deep sense of want and the assistance of the ,holy ,spirit1--by which the ancients prayed1 wrestled1 and prevailed with ,god1--behold a by-rote mumpsimus1 a dull and insipid formality1 made up of corporeal bowings and cringings1 garments and furnitures1 perfumes1 voices1 and music1 fitter for the reception of some earthly prince than the heavenly worship of the one true and immortal ,god1 who is an eternal1 invisible ,spirit4 ,but thy heart growing carnal1 thy religion did so too2 and1 not liking it as it was1 thou fashionedst it to thy liking3 forgetting what the holy prophet said1 ,the sacrifice of the wicked is an abomination to the ,lord1 7,prov4 xv4 #h17 and what ,st4 ,james saith1 ,ye ask1 and receive not4 7,james1 iv4 #c47 ,why8 ,because ye ask amiss2 that is1 with a heart that is not right1 but insincere1 unmortified1 not in the faith that purifies the soul1 and therefore can never receive what is asked3 so that a man may say with truth1 thy condition is worse by thy religion1 because thou art tempted to think thyself better for it1 and art not4 ,x4 ,well2 by this prospect that is given thee of thy foul fall from primitive ,christianity1 and the true cause of it1--to wit1 a neglect of the daily cross of ,christ1--it may be easy for thee to inform thyself of the way of thy recovery4 ,for1 look1 at what door thou wentest out1 at that door thou must come in2 and1 as letting fall and forbearing the daily cross lost thee1 so taking up and enduring the daily cross must recover thee4 ,it is the same way by which the sinners and apostates become the disciples of ,jesus4 ,whosoever1 says ,christ1 will come after me and be my disciple1 let him deny himself1 and take up his daily cross and follow me4 7,matthew1 xvi4 #bd2 ,mark1 viii4 #cd2 ,luke1 xiv4 #bg47 ,nothing short of this will do2 mark that6 for1 as it is sufficient1 so it is indispensable2 no crown but by the cross1 no life eternal but through death2 and it is but just that those evil and barbarous affections that crucified ,christ afresh1 should1 by his holy cross1 be crucified4 ,,chapter ,,iii4 #a4 ,what the cross of ,christ is4 ,a figurative speech1 but truly the ,divine power that mortifies the world4--#b4 ,it is so called by the apostle ,paul to the ,corinthians4--#c4 ,where it is the cross appears1 and must be borne8 ,within2 where the lusts are1 there they must be crucified4--#d4 ,experience teaches every one this2 to be sure ,christ asserts it1 from within comes murder1 c41 and that is the house where the strong man must be bound4--#e4 ,how is the cross to be borne8 ,the way is spiritual1 a denial of self1 of the pleasure of sin2 to please ,god1 and obey his will as manifested to the soul by the light ,he gives it4--#f4 ,this shows the difficulty1 yet the necessity of the cross4 ,the daily cross being then1 and still1 ,o ,christendom6 the way to glory1 that the succeeding matter1 which wholly relates to the doctrine of it1 may come with most evidence and advantage upon thy conscience it is most seriously to be considered by thee1-- ,first1 ,what the cross of ,christ is8 ,secondly1 ,where the cross of ,christ is to be taken up8 ,thirdly1 ,how1 and after what manner it is to be borne8 ,fourthly1 ,what is the great work and business of the cross8 ,in which1 the sins it crucifies1 with the mischiefs that attend them1 will be at large expressed4 ,fifthly and lastly1 ,i shall add many testimonies from living and dying persons of great reputation1 either for their quality1 learning1 or piety1 as a general confirmation of the whole tract4 ,to the first1 ,what is the cross of ,christ8 ,i4 ,the cross of ,christ is a figurative speech1 borrowed from the outward tree1 or wooden cross1 on which ,christ submitted to the will of ,god1 suffering death at the hands of evil men4 ,so that the cross mystical is that ,divine grace and power which crosseth the carnal wills of men1 and gives a contradiction to their corrupt affections1 and that constantly opposeth itself to the inordinate and fleshly appetite of their minds1 and so may be justly termed the instrument of man's wholly dying to the world1 and being made conformable to the will of ,god4 ,for nothing else can mortify sin1 or make it easy for us to submit to the ,divine will in things otherwise very contrary to their own4 ,,ii4 ,the preaching of the cross1 therefore1 in primitive times was fitly called by ,paul1 that famous and skilful apostle in spiritual things1 the power of ,god1 though to them that perish1 then1 as now1 foolishness4 ,that is1 to those that were truly weary and heavy laden1 and needed a deliverer1 to whom sin was burdensome and odious1 the preaching of the cross1 by which sin was to be mortified1 was1 as to them1 the power of ,god1 or a preaching of the ,divine power by which they were made disciples of ,christ and children of ,god2 and it wrought so powerfully upon them that no proud nor licentious mockers could put them out of love with it4 ,but to those that walked in the broad way1 in the full latitude of their lusts1 and dedicated their time and care to the pleasure of their corrupt appetites1 to whom all yoke and bridle were and are intolerable1 the preaching of the cross was and is foolishness4 ,,iii4 ,well3 but then where does this cross appear1 and where must it be taken up8 ,i answer1 within3 that is1 in the heart and soul2 for where the sin is1 the cross must be4 ,now all evil comes from within3 this ,christ taught3 ,from within1 saith ,christ1 out of the heart of man proceed evil thoughts1 adulteries1 fornications1 murders1 thefts1 covetousness1 wickedness1 deceit1 lasciviousness1 an evil eye1 blasphemy1 pride1 foolishness3 all these evils come from within1 and defile the man4 7,mark1 vii4 #ba1 #bb1 #bc47 ,the heart of man is the seat of sin1 and where he is defiled he must be sanctified2 and where sin lives1 there it must die3 it must be crucified4 ,custom in evil hath made it natural to men to do evil2 and as the soul rules the body1 so the corrupt nature sways the whole man3 but still1 it is all from within4 ,,iv4 ,experience teaches every son and daughter of ,adam to assent to this2 for the enemy's temptations are ever directed to the mind1 which is within3 if they take not1 the soul sins not2 if they are embraced1 lust is presently conceived1 that is1 inordinate desires2 lust conceived1 brings forth sin2 and sin finished1 that is1 acted1 brings forth death4 7,james1 v4 #ae47 ,here is both the cause and the effect1 the very genealogy of sin1 its rise and end4 ,in all this1 the heart of evil man is the devil's mint1 his work-house1 the place of his residence1 where he exercises his power and art4 ,and therefore the redemption of the soul is aptly called the destruction of the works of the devil1 and bringing in of everlasting righteousness4 7#a ,john1 iii4 #h42 ,dan4 ix4 #bd47 ,when the ,jews would have defamed ,christ's miracle of casting out devils1 by a blasphemous imputation of it to the power of ,beelzebub1 he says that no man can enter into a strong man's house1 and spoil his goods1 till he first bind the strong man4 7,matt4 xii4 #bi47 ,which1 as it shows the contrariety that was between ,beelzebub and the power by which he dispossessed him1 so it teaches us to know that the souls of the wicked are the devil's house1 and that his goods1 his evil works1 can never be destroyed till first he that wrought them1 and keeps the house1 be bound4 ,all which makes it easy to know where the cross must be taken up1 by which alone the strong man must be bound1 his goods spoiled1 and his temptations resisted1 that is1 within1 in the heart of man4 ,v4 ,but in the next place1 how and in what manner is the cross to be daily borne8 ,the way1 like the cross1 is spiritual3 that is an inward submission of the soul to the will of ,god1 as it is manifested by the light of ,christ in the consciences of men1 though it be contrary to their own inclinations4 ,for example3 when evil presents1 that which shows the evil does also tell them they should not yield to it2 and if they close with its counsel1 it gives them power to escape it4 ,but they that look and gaze upon the temptation1 at last fall in with it1 and are overcome by it2 the consequence of which is guilt and judgment4 ,therefore1 as the cross of ,christ is that spirit and power in men1 though not of men1 but of ,god1 which crosseth and reproveth their fleshly lusts and affections2 so the way of taking up the cross is an entire resignation of soul to the discoveries and requirings of it3 not to consult their worldly pleasure1 or carnal ease1 or interest1 for such are captivated in a moment1 but continually to watch against the very appearances of evil1 and by the obedience of faith1 that is1 of true love to1 and confidence in ,god1 cheerfully to offer up to the death of the cross1 that evil part1 that ,judas in themselves1 which1 not enduring the heat of the siege1 and being impatient in the hour of temptation1 would1 by its near relation to the tempter1 more easily betray their souls into his hands4 ,,vi4 ,o this shows to every one's experience how hard it is to be a true disciple of ,jesus6 the way is narrow indeed1 and the gate very strait1 where not a word1 no not a thought must slip the watch1 or escape judgment2 such circumspection1 such caution1 such patience1 such constancy1 such holy fear and trembling4 ,this gives an easy interpretation to that hard saying1 ,flesh and blood cannot inherit the kingdom of ,god2 7,matt4 xxiv4 #db2 xxv4 #ac2 xxvi4 #ch1 #db27 those that are captivated with fleshly lusts and affections3 for they cannot bear the cross2 and they that cannot endure the cross must never have the crown4 ,to reign1 it is necessary first to suffer4 7,phil4 ii4 #ab2 #a ,cor4 xv4 #ej47 ,,chapter ,,iv4 #a4 ,what is the great work of the cross8 ,the answer to this is of great moment4--#b4 ,the work of the cross is self-denial4--#c4 ,what was the cup and cross of ,christ8--#d4 ,what is our cup and cross8--#e4 ,our duty is to follow ,christ as our captain4--#f4 ,of the distinction in self1 a lawful and unlawful self4--#g4 ,what the lawful self is4--#h4 ,that it is to be denied in some cases by ,christ's doctrine and example4--#i4 ,by the ,apostle's pattern4--#aj4 ,the danger of preferring lawful self above our duty to ,god4--#aa4 ,the reward of self-denial an excitement to it4--#ab4 ,this doctrine as old as ,abraham4--#ac4 ,his obedience of faith memorable4--#ad4 ,job a great instance of self-denial1 his contentment4--#ae4 ,moses also a mighty example1 his neglect of ,pharaoh's court4--#af4 ,his choice4--#ag4 ,the reason of it1 viz4 the recompense of reward4--#ah4 ,isaiah no inconsiderable instance1 who of a courtier1 became a holy prophet4--#ai4 ,these instances concluded with that of holy ,daniel1 his patience and integrity1 and the success they had upon the king4--#bj4 ,there might be many mentioned to confirm this blessed doctrine4--#ba4 ,all must be left for ,christ1 as men would be saved4--#bb4 ,the way of ,god is a way of faith and self-denial4--#bc4 ,an earnest supplication and exhortation to all1 to attend upon these things4 ,but fourthly1 ,what is the great work and business of the cross respecting man8 ,answ4 ,i4 ,this indeed is of that mighty moment to be truly1 plainly1 and thoroughly answered1 that all that went before seems only to serve for preface to it2 and miscarrying in it to be no less than a misguidance of the soul about its way to blessedness4 ,i shall therefore pursue the question1 with ,god's help1 and the best knowledge ,he hath given me in the experience of several years' discipleship4 ,,ii4 ,the great work and business of the cross of ,christ in man is self-denial2 a word of as much depth in itself as of sore contradiction to the world1 little understood but less embraced by it1 yet it must be borne for all that4 ,the ,son of ,god is gone before us1 and1 by the bitter cup ,he drank and the baptism ,he suffered1 has left us an example that we should follow in his steps2 which made him put that hard question to the wife of ,zebedee and her two sons1 upon her soliciting that one might sit at his right and the other at his left hand in his kingdom1 ,are ye able to drink of the cup that ,i shall drink of1 and to be baptized with the baptism ,i am baptized with8 ,it seems their faith was strong2 they answered1 ,we are able4 ,upon which he replied1 ,ye shall drink indeed of my cup1 and be baptized with the baptism ,i am baptized with2 but their reward he left to his ,father4 7,matt4 xx4 #ba1 #bb1 #bc47 ,,iii4 ,what was his cup he drank1 and baptism he suffered8 ,i answer1 they were the denial and offering up of himself by the eternal ,spirit to the will of ,god1 undergoing the tribulations of his life and agonies of his death upon the cross for man's salvation4 ,,iv4 ,what is our cup and cross that we should drink and suffer8 ,they are the denial and offering up of ourselves1 by the same ,spirit1 to do or suffer the will of ,god for his service and glory1 which is the true life and obedience of the cross of ,jesus2 narrow still1 but before an unbeaten way4 ,for when there was none to help1 not one to open the seals1 to give knowledge1 to direct the course of poor man's recovery1 ,he came in the greatness of his love and strength2 and though clothed with the infirmities of a mortal man1 being within fortified with the almightiness of an immortal ,god1 ,he travelled through all the straits and difficulties of humanity1 and first1 of all others1 trod the untrodden path to blessedness4 ,v4 ,o come6 let us follow ,him1 the most unwearied1 the most victorious captain of our salvation2 to whom all the great ,alexanders and mighty ,csars of the world are less than the poorest soldier of their camps could be to them4 ,true1 they were all great princes of their kind1 and conquerors too1 but on very different principles4 ,for ,christ made himself of no reputation1 to save mankind2 but these plentifully ruined people to augment theirs4 ,they vanquished others1 not themselves2 ,christ conquered self1 that ever vanquished them2 of merit therefore the most excellent ,prince and ,conqueror4 ,besides1 they advanced their empire by rapine and blood1 but ,he by suffering and persuasion2 ,he never by compulsion1 they always by force prevailed4 ,misery and slavery followed all their victories1 his brought greater freedom and felicity to those he overcame4 ,in all they did they sought to please themselves2 in all ,he did he aimed to please his ,father1 who is ,king of kings and ,lord of lords4 ,it is this most perfect pattern of self-denial we must follow1 if ever we will come to glory2 to do which let us consider self-denial in its true distinction and extent4 ,,vi4 ,there is a lawful and unlawful self3 and both must be denied for the sake of him1 who in submission to the will of ,god counted nothing dear that he might save us4 ,and1 though the world be scarcely in any part of it at that pass as yet to need that lesson of the denial of lawful self1 that every day most greedily sacrifices to the pleasure of unlawful self2 yet to take the whole thing before me1 and for that it may possibly meet with some that are so far advanced in this spiritual warfare as to receive some service from it1 ,i shall at least touch upon it4 ,,vii4 ,the lawful self which we are to deny1 is that conveniency1 ease1 enjoyment1 and plenty1 which in themselves are so far from being evil1 that they are the bounty and blessings of ,god to us1 as husband1 wife1 child1 house1 land1 reputation1 liberty1 and life itself2 these are ,god's favours1 which we may enjoy with lawful pleasure and justly improve as our honest interest4 ,but when ,god requires them1 at what time soever the lender calls for them or is pleased to try our affections by our parting with them2 ,i say1 when they are brought in competition with him1 they must not be preferred1 they must be denied4 ,christ himself descended from the glory of his ,father1 and willingly made himself of no reputation among men1 that he might make us of some with ,god2 and1 from the quality of thinking it no robbery to be equal with ,god1 he humbled himself to the poor form of a servant2 yea1 the ignominious death of the cross4 7,phil4 ii4 #e1 #f1 #g1 #h47 ,,viii4 ,it is the doctrine he teaches us in these words1 ,he that loveth father or mother1 son or daughter1 more than me1 is not worthy of me4 7,matt4 x4 #cg47 ,again1 ,whoever he be of you that forsaketh not all that he hath1 cannot be my disciple4 7,luke1 xiv4 #cc47 ,and he plainly told the young rich man that if he would have eternal life1 he should sell all and follow him2 7,mark1 x4 #ba1 #bb27 a doctrine sad to him as it is to those that1 like him1 for all their high pretences to religion1 in truth love their possessions more than ,christ4 ,this doctrine of self-denial is the condition to eternal happiness1 ,he that will come after me1 let him deny himself1 and take up his cross and follow me4 7,matt4 xvi4 #bd47 ,,ix4 ,this made those honest fishermen quit their lawful trades and follow him1 when he called them to it1 and others that waited for the consolation of ,israel to offer up their estates1 reputations1 liberties1 and also lives1 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 doctrine4 ,true1 many would have excused their following him in the parable of the feast3 some had bought land1 some had married wives1 and others had bought yokes of oxen1 and could not come2 7,luke1 xiv4 #ah1 #ai1 #bj27 that is1 an immoderate love of the world hindered them3 their lawful enjoyments1 from servants became their idols2 they worshipped them more than ,god1 and would not quit them to come to ,god4 ,but this is recorded to their reproach2 and we may herein see the power of self upon the worldly man1 and the danger that comes to him by the abuse of lawful things4 ,what1 thy wife dearer to thee than thy ,saviour6 and thy land and oxen preferred before thy soul's salvation6 ,o beware1 that thy comforts prove not snares first1 and then curses3 to overrate them1 is to provoke him that gave them to take them away again3 come1 and follow him that giveth life eternal to the soul4 ,x4 ,woe to them that have their hearts in their earthly possessions6 for when they are gone1 their heaven is gone with them4 ,it is too much the sin of the greatest part of the world1 that they stick in the comforts of it4 ,and it is lamentable to behold how their affections are bemired and entangled with their conveniencies and accommodations in it4 ,the true self-denying man is a pilgrim2 but the selfish man is an inhabitant of the world3 the one uses it1 as men do ships1 to transport themselves or tackle in a journey1 that is1 to get home2 the other looks no further1 whatever he prates1 than to be fixed in fulness and ease here1 and likes it so well1 that if he could1 he would not exchange4 ,however1 he will not trouble himself to think of the other world1 till he is sure he must live no longer in this3 but then1 alas6 it may prove too late2 not to ,abraham1 but to ,dives he may go2 the story is as true as sad4 ,,xi4 ,but on the other hand1 it is not for nought that the disciples of ,jesus deny themselves2 and indeed1 ,christ himself had the eternal joy in his eye3 ,for the joy that was set before him1 says the author to the ,hebrews1 he endured the cross2 7,heb4 xii4 #b27 that is1 he denied himself1 and bore the reproaches and death of the wicked2 and despised the shame1 to wit1 the dishonour and derision of the world4 ,it made him not afraid nor shrink1 he contemned it2 and is set down at the right hand of the throne of ,god4 ,and to their encouragement1 and great consolation1 when ,peter asked him1 what they should have that had forsaken all to follow him1 he answered them1 ,verily ,i say unto you1 that ye1 which have followed me in the regeneration1 when the ,son of ,man shall sit on the throne of his glory1 ye also shall sit upon twelve thrones1 judging the twelve tribes of ,israel1 7,matt4 xix4 #bg-bi17 that were then in an apostacy from the life and power of godliness4 ,this was the lot of his disciples2 the more immediate companions of his tribulations1 and first messengers of his kingdom4 ,but the next that follows is to all3 and every one that hath forsaken houses1 or brethren1 or sisters1 or father1 or mother1 or wife1 or children1 or lands1 for my name's sake1 shall receive an hundred fold1 and shall inherit everlasting life4 ,it was this recompense of reward1 this eternal crown of righteousness1 that in every age has raised1 in the souls of the just1 a holy neglect1 yea1 contempt of the world4 ,to this is owing the constancy of the martyrs1 as to their blood1 the triumph of the ,truth4 ,,xii4 ,nor is this a new doctrine2 it is as old as ,abraham4 7,gen4 xii47 ,in several most remarkable instances1 his life was made up of self-denial4 ,first1 in quitting his own land1 where we may well suppose him settled in the midst of plenty1 at least sufficiency3 and why8 ,because ,god called him4 ,indeed this should be reason enough1 but such is the world's degeneracy that in fact it is not3 and the same act1 upon the same inducement1 in any now1 though praised in ,abraham1 would be derided4 ,so apt are people not to understand what they commend2 nay1 to despise those actions1 when they meet them in the people of their own times1 which they pretend to admire in their ancestors4 ,,xiii4 ,but he obeyed3 the consequence was1 that ,god gave him a mighty land4 ,this was the first reward of his obedience4 ,the next was1 a son in his old age2 and which greatened the blessing1 after it had been1 in nature1 past the time of his wife's bearing of children4 7,gen4 xxii4 #b47 ,yet ,god called for his darling1 their only child1 the joy of their age1 the son of a miracle1 and he upon whom the fulfilling of the promise made to ,abraham did depend4 ,for this son1 ,i say1 ,god called3 a mighty trial3 that which1 one would have thought1 might very well have overturned his faith1 and stumbled his integrity2 at least have put him upon this dispute in himself4 ,this command is unreasonable and cruel2 it is the tempter's1 it cannot be ,god's4 ,for1 is it to be thought that ,god gave me a son to make a sacrifice of him8 that the father should be butcher of his only child8 ,again1 that he should require me to offer up the son of his own promise1 by whom his covenant is to be performed2 this is incredible4 ,i say1 thus ,abraham might naturally enough have argued1 to withstand the voice of ,god1 and indulge his great affections to his beloved ,isaac4 ,but good old ,abraham1 that knew the voice that had promised him a son1 had not forgotten to know it1 when it required him back again2 he disputes not1 though it looked strange1 and perhaps with some surprise and horror1 as a man4 ,he had learned to believe that ,god1 that gave him a child by a miracle1 could work another to preserve or restore him4 ,his affections could not balance his duty1 much less overcome his faith2 for he received him in a way that would let him doubt of nothing that ,god had promised to him4 ,to the voice of this ,almightiness he bows1 builds an altar1 binds his only son upon it1 kindles the fire1 and stretches forth his hand to take the knife3 but the angel stopped the stroke3 ,hold1 ,abraham1 thy integrity is proved4 ,what followed8 a ram served1 and ,isaac was his again4 ,this shows how little serves1 where all is resigned1 and how mean a sacrifice contents the ,almighty1 where the heart is approved4 ,so that it is not the sacrifice that recommends the heart1 but the heart that gives the sacrifice acceptance4 ,god often touches our best comforts1 and calls for that which we most love1 and are least willing to part with4 ,not that he always takes it utterly away1 but to prove the soul's integrity1 to caution us from excesses1 and that we may remember ,god1 the author of those blessings we possess1 and live loose to them4 ,i speak my experience2 the way to keep our enjoyments is to resign them2 and though that be hard1 it is sweet to see them returned1 as ,isaac was to his father ,abraham1 with more love and blessing than before4 ,o stupid world6 ,o worldly ,christians2 not only strangers1 but enemies to this excellent faith6 and whilst so1 the rewards of it you can never know4 ,,xiv4 ,but ,job presses hard upon ,abraham3 his self-denial also was very signal4 ,for when the messengers of his afflictions came thick upon him1 one doleful story after another1 till he was left almost as naked as when he was born2 the first thing he did1 he fell to the ground1 and worshipped that power1 and kissed that hand that stripped him2 so far from murmuring1 that he concludes his losses of estate and children with these words3 ,naked came ,i out of my mother's womb1 and naked shall ,i return3 the ,lord gave and the ,lord hath taken away2 blessed be the name of the ,lord4 7,job1 i4 #ba47 ,o the deep faith1 patience1 and contentment of this excellent man6 one would have thought this repeated news of ruin had been enough to have overset his confidence in ,god2 but it did not2 that stayed him4 ,but indeed he tells us why2 his ,redeemer lived2 ,i know1 says he1 that my ,redeemer lives4 7,job1 xix4 #be1 #bf47 ,and it appeared he did2 for he had redeemed him from the world3 his heart was not in his worldly comforts3 his hope lived above the joys of time and troubles of mortality2 not tempted by the one1 nor shaken by the other2 but firmly believed1 that when after his skin worms should have consumed his body1 yet with his eyes he should see his ,god4 ,thus was the heart of ,job both submitted to and comforted in the will of ,god4 ,,xv4 ,moses is the next great example in sacred story for remarkable self-denial1 before the times of ,christ's appearance in the flesh4 ,he had been saved when an infant1 by an extraordinary providence1 and it seems1 by what followed1 for an extraordinary service3 ,pharaoh's daughter1 whose compassion was the means of his preservation1 when the king decreed the slaughter of the ,hebrew males1 7,exod4 ii4 #a1 #aj17 took him for her son1 and gave him the education of her father's court4 ,his own graceful presence and extraordinary abilities1 joined with her love for him1 and interest in her father to promote him1 must have rendered him1 if not capable of succession1 at least of being chief minister of affairs under that wealthy and powerful prince4 ,for ,egypt was then what ,athens and ,rome were after1 the most famous for learning1 art1 and glory4 ,,xvi4 ,but ,moses1 ordained for other work and guided by a higher principle1 no sooner came to years of discretion1 than the impiety of ,egypt1 and the oppressions of his brethren there1 grew a burden too heavy for him to bear4 ,and though so wise and good a man could not want those generous and grateful acknowledgments1 that became the kindness of the king's daughter to him2 yet he had also seen that ,god that was invisible2 7,heb4 xi4 #bd-bg27 and did not dare to live in the ease and plenty of ,pharaoh's house1 whilst his poor brethren were required to make brick without straw4 7,exod4 v4 #g1 #af47 ,thus the fear of the ,almighty taking deep hold of his heart1 he nobly refused to be called the son of ,pharaoh's daughter1 and chose rather a life of affliction1 with the most despised and oppressed ,israelites1 and to be the companion of their tribulations and jeopardies1 than to enjoy the pleasures of sin for a season2 esteeming the reproaches of ,christ1 which he suffered for making that unworldly choice1 greater riches than all the treasures of that kingdom4 ,,xvii4 ,nor was he so foolish as they thought him2 he had reason on his side2 for it is said1 he had an eye to the recompense of reward1 he did but refuse a lesser benefit for a greater4 ,in this his wisdom transcended that of the ,egyptians2 for they made the present world their choice1 as uncertain as the weather1 and so lost that which has no end4 ,moses looked deeper1 and weighed the enjoyments of this life in the scales of eternity1 and found they made no weight there4 ,he governed himself not by the immediate possession1 but the nature and duration of the reward4 ,his faith corrected his affections1 and taught him to sacrifice the pleasure of self1 to the hope he had of a future more excellent recompense4 ,,xviii4 ,isaiah#a was no inconsiderable instance of this blessed self-denial2 who of a courtier became a prophet1 and left the worldly interests of the one1 for the faith1 patience1 and sufferings of the other4 ,for his choice did not only lose him the favour of men1 but their wickedness1 enraged at his integrity to ,god1 in his fervent and bold reproofs of them1 made a martyr of him in the end1 for they barbarously sawed him asunder in the reign of king ,manasseh4 ,thus died that excellent man1 and commonly called the ,evangelical ,prophet4 #a ,dorotheus in his ,lives of the ,prophets4 ,,xix4 ,i shall add1 of many1 one example more1 and that is from the fidelity of ,daniel2 a holy and wise young man1 who when his external advantages came in competition with his duty to ,almighty ,god1 relinquished them all2 and instead of being solicitous how to secure himself1 as one minding nothing less1 he was1 to the utmost hazard of himself1 most careful how to preserve the honour of ,god1 by his fidelity to his will4 ,and though at the first it exposed him to ruin1 yet1 as an instance of great encouragement to all that like him will choose to keep a good conscience in an evil time1 at last it advanced him greatly in the world2 and the ,god of ,daniel was made famous and terrible through his perseverance even in the eyes of heathen kings4 ,,xx4 ,what shall ,i say of all the rest1 who counted nothing dear that they might do the will of ,god1 abandoned their worldly comforts1 and exposed their ease and safety1 as often as the heavenly vision called them1#b to the wrath and malice of degenerate princes and an apostate church8 ,more especially ,jeremiah1 ,ezekiel1 and ,micah1 who after they had denied themselves1 in obedience to the divine voice1 sealed their testimony with their blood4 #b ,dorotheus in his ,lives of the ,prophets4 ,thus was self-denial the practice and glory of the ancients1 that were predecessors to the coming of ,christ in the flesh3 and shall we hope to go to heaven without it now1 when our ,saviour himself is become the most excellent example of it8 and that not as some would fain have it1 viz4 for us1 that we need not2 7#a ,peter1 ii4 #ba27 but for us1 that we might deny ourselves1 and so be the true followers of his blessed example4 ,,xxi4 ,whoever therefore thou art that wouldst do the will of ,god1 but faintest in thy desires1 from the opposition of worldly considerations1 remember ,i tell thee1 in the name of ,christ1 that he that prefers father or mother1 sister or brother1 wife or child1 house or land1 reputation1 honour1 office1 liberty1 or life1 before the testimony of the light of ,jesus1 in his own conscience1 shall be rejected of him in the solemn and general inquest upon the world1 when all shall be judged1 and receive according to the deeds done1 not the profession made1 in this life4 ,it was the doctrine of ,jesus1 that if thy right hand offend thee1 thou must cut it off2 and if thy right eye offend thee1 thou must pluck it out3 7,matt4 v4 #bi1 #cj37 that is1 if the most dear1 the most useful and tender comforts thou enjoyest1 stand in thy soul's way1 and interrupt thy obedience to the voice of ,god1 and thy conformity to his holy will revealed in thy soul1 thou art engaged1 under the penalty of damnation1 to part with them4 ,,xxii4 ,the way of ,god is a way of faith1 as dark to sense1 as mortal to self4 ,it is the children of obedience1 who count1 with holy ,paul1 all things dross and dung1 that they may win ,christ1 and know and walk in this narrow way4 ,speculation will not do1 nor can refined notions enter2 the obedient only eat the good of this land4 7,isaiah1 i4 #ai47 ,they that do his will1 says the blessed ,jesus1 shall know of my doctrine2 7,john1 vii4 #ag27 them ,he will instruct4 ,there is no room for instruction1 where lawful self is lord1 and not servant4 ,for self cannot receive it2 that which should is oppressed by self1 fearful1 and dare not4 ,o6 what will my father or mother say8 ,how will my husband use me8 or finally1 what will the magistrate do with me8 ,for though ,i have a most powerful persuasion1 and clear conviction upon my soul1 of this or that thing1 yet considering how unmodish it is1 what enemies it has1 and how strange and singular ,i shall seem to them1 ,i hope ,god will pity my weakness3 if ,i sink1 ,i am but flesh and blood2 it may be hereafter ,he may better enable me2 and there is time enough4 ,thus selfish1 fearful man4 ,but deliberating is ever worst2 for the soul loses in parley3 the manifestation brings power with it4 ,never did ,god convince people1 but1 upon submission1 he empowered them4 ,he requires nothing without giving ability to perform it3 that were mocking1 not saving men4 ,it is enough for thee to do thy duty1 that ,god shows thee thy duty2 provided thou closest with that light and spirit by which he gives thee that knowledge4 ,they that want power1 are such as do not receive ,christ in his convictions upon the soul1 and such will always want it2 but such as do1 they receive power1 like those of old1 to become the children of ,god1 through the pure obedience of faith4 ,,xxiii4 ,wherefore1 let me beseech you1 by the love and mercy of ,god1 by the life and death of ,christ1 by the power of his ,spirit1 and the hope of immortality1 that you1 whose hearts are established in your temporal comforts1 and so lovers of self1 more than of these heavenly things1 would let the time past suffice3 that you would not think it enough to be clear of such impieties1 as too many are found in1 whilst your inordinate love of lawful things has defiled your enjoyment of them1 and drawn your hearts from the fear1 love1 obedience1 and self-denial of a true disciple of ,jesus4 ,turn about then1 and hearken to the still voice in thy conscience2 it tells thee thy sins1 and thy misery in them2 it gives a lively discovery of the very vanity of the world1 and opens to the soul some prospect of eternity1 and the comforts of the just that are at rest4 ,if thou adhere to this1 it will divorce thee from sin and self3 thou wilt soon find1 that the power of its charms exceeds that of wealth1 honour1 and beauty of the world1 and finally will give thee that tranquillity which the storms of time can never shipwreck nor disorder4 ,here all thy enjoyments are blest1 though small1 yet great by that presence that is within them4 ,even in this world the righteous have the better of it1 for they use the world without rebuke1 because they do not abuse it4 ,they see and bless the hand that feeds1 and clothes1 and preserves them4 ,and as by beholding him in all his works1 they do not adore them1 but him2 so the sweetness of his blessings that gives them1 is an advantage such have upon those that see him not4 ,besides1 in their increase1 they are not lifted up1 nor in their adversities are they cast down3 and why8 ,because they are moderated in the one1 and comforted in the other1 by his divine presence4 ,in short1 heaven is the throne1 and the earth but the footstool of that man that hath self under foot4 ,and those that know that station will not easily be moved2 such learn to number their days1 that they may not be surprised with their dissolution2 and to redeem their time1 because their days are evil2 7,ephes4 v4 #af27 remembering they are stewards1 and must deliver up their accounts to an impartial judge4 ,therefore not to self but to him they live1 and in him die1 and are blessed with them that die in the ,lord4 ,and thus ,i conclude my discourse on the right use of lawful self4 ,,chapter ,v4 #a4 ,of unlawful self2 it is two-fold3 #ast1 in religion2 #bnd1 in morality4--#b4 ,of those that are most formal1 superstitious1 and pompous in worship4--#c4 ,god's rebuke of carnal apprehensions4--#d4 ,christ drew off his disciples from the ,jewish exterior worship1 and instituted a more spiritual one4--#e4 ,stephen is full and plain in this matter4--#f4 ,paul refers the temple of ,god twice to man4--#g4 ,of the cross of these worldly worshippers4--#h4 ,flesh and blood make their cross1 therefore cannot be crucified by it4--#i4 ,they are yokes without restraint4--#aj4 ,of the gaudiness of their cross1 and their respect to it4--#aa4 ,a recluse life no true gospel abnegation4--#ab4 ,comparison between ,christ's self-denial and theirs3 his leads to purity in the world1 theirs to voluntary imprisonment1 that they might not be tempted of the world4 ,the mischief which that example1 if followed1 would do to the world4 ,it destroys useful society and honest labour4 ,a lazy life the usual refuge of idleness1 poverty1 and guilty age4--#ac4 ,of ,christ's cross in this case4 ,the impossibility that such an external application can remove an internal cause4--#ad4 ,an exhortation to the men of this belief1 not to deceive themselves4 ,i4 ,i am now come to unlawful self1 which1 more or less1 is the immediate concern of much the greater part of mankind4 ,this unlawful self is two-fold4 ,first1 that which relates to religious worship3 secondly1 that which concerns moral and civil conversation in the world4 ,and they are both of infinite consequence to be considered by us4 ,in which ,i shall be as brief as ,i may1 with ease to my conscience1 and no injury to the matter4 ,,ii4 ,that unlawful self in religion that ought to be mortified by the cross of ,christ1 is man's invention and performance of worship to ,god as divine1 which is not so1 either in its institution or performance4 ,in this great error those people have the van of all that attribute to themselves the name of ,christians1 that are most exterior1 pompous1 and superstitious in their worship2 for they do not only miss exceedingly by a spiritual unpreparedness1 in the way of their performing worship to ,god ,almighty1 who is an ,eternal ,spirit2 but the worship itself is composed of what is utterly inconsistent with the very form and practice of ,christ's doctrine1 and the apostolical example4 ,for whereas that was plain and spiritual1 this is gaudy and worldly3 ,christ's most inward and mental1 theirs most outward and corporeal3 that suited to the nature of ,god1 who is a ,spirit1 this accommodated to the most carnal part4 ,so that instead of excluding flesh and blood1 behold a worship calculated to gratify them3 as if the business were not to present ,god with a worship to please ,him1 but to make one to please themselves4 ,a worship dressed with such stately buildings and imagery1 rich furnitures and garments1 rare voices and music1 costly lamps1 wax candles1 and perfumes2 and all acted with that most pleasing variety to the external senses that art can invent or cost procure2 as if the world were to turn ,jew or ,egyptian again2 or that ,god was an old man indeed1 and ,christ a little boy1 to be treated with a kind of religious mask3 for so they picture him in their temples1 and too many in their minds4 ,and the truth is1 such a worship may very well suit such an idea of ,god3 for when men can think ,him such a one as themselves1 it is not to be wondered if they address ,him in a way that would be the most pleasing from others to themselves4 ,,iii4 ,but what said the ,almighty to such a sensual people of old1 much upon the like occasion8 ,thou thoughtest ,i was such an one as thyself1 but ,i will reprove thee1 and set thy sins in order before thee4 ,now consider this1 ye that forget ,god1 lest ,i tear you in pieces and there be none to deliver4 ,but1 to him that ordereth his conversation aright1 will ,i show the salvation of ,god4 7,psalm l4 #ba1 #bb1 #bc47 ,this is the worship acceptable to him1 to do justly1 to love mercy1 and to walk humbly with ,god4 7,mic4 vi4 #h47 ,for ,he that searcheth the heart1 and tries the reins of man1 and sets his sins in order before him1 who is the ,god of the spirits of all flesh1 looks not to the external fabric1 but internal frame of the soul1 and inclination of the heart4 ,nor is it to be soberly thought1 that ,he who is clothed with divine honour and majesty2 who covers himself with light as with a garment2 who stretches out the heavens like a curtain2 who layeth the beams of his chambers in the deep2 who maketh the clouds his chariot1 and walks upon the wings of the wind3 who maketh his angels spirits1 his ministers a flaming fire3 who laid the foundation of the earth1 that it should not be moved for ever2 can be adequately worshipped by those human inventions1 the refuge of an apostate people from the primitive power of religion and spirituality of ,christian worship4 ,,iv4 ,christ drew off his disciples from the glory and worship of the outward temple1 and instituted a more inward and spiritual worship1 in which ,he instructed his followers1 ,ye shall neither in this mountain1 nor yet at ,jerusalem1 says ,christ to the ,samaritan woman1 worship the ,father2 ,god is a ,spirit1 and they that worship ,him1 must worship ,him in spirit and in truth4 7,john1 iv4 #ba47 ,as if he had said1 for the sake of the weakness of the people1 ,god condescended in old time to limit himself to an outward time1 place1 temple1 and service1 in and by which he would be worshipped2 but this was during men's ignorance of his omnipresence1 and that they considered not what ,god is1 nor where he is2 but ,i am come to reveal him to as many as receive me2 and ,i tell you that ,god is a spirit1 and will be worshipped in ,spirit and in truth4 ,people must be acquainted with him as a spirit1 consider and worship him as such4 ,it is not that bodily worship1 or these ceremonial services1 in use among you now1 will serve1 or give acceptance with this ,god that is a ,spirit3 no1 you must obey his ,spirit that strives with you1 to gather you out of the evil of the world1 that by bowing to the instructions and commands of his ,spirit in your own souls1 you may know what it is to worship him as a ,spirit2 then you will understand that it is not going to this mountain1 nor to ,jerusalem1 but to do the will of ,god1 to keep his commandments1 and commune with thine own heart1 and sin not2 take up thy cross1 meditate in his holy law1 and follow the example of ,him whom the ,father hath sent4 ,v4 ,wherefore ,stephen1 that bold and constant martyr of ,jesus1 told the ,jews1 when a prisoner at the bar for disputing about the end of their beloved temple1 and its services1 but falsely accused of blasphemy2 ,solomon1 said ,stephen1 built ,god an house2 howbeit ,god dwelleth not in temples made with hands2 as saith the prophet1 ,heaven is my throne1 and the earth is my footstool3 what house will ye build me8 saith the ,lord3 or what is the place of my rest8 ,hath not my hand made all these things8 7,acts1 vii4 #dg-ej47 ,behold a total overthrow to all worldly temples1 and their ceremonial appendages4 ,the martyr follows his blow upon those apostate ,jews1 who were of those times1 the pompous1 ceremonious1 worldly worshippers3 ,ye stiff-necked and uncircumcised in heart and ears1 ye do always resist the ,holy ,ghost2 as did your fathers1 so do ye4 7,acts1 vii4 #ea47 ,as if ,he had told them1 no matter for your outward temples1 rites1 and shadowy services1 your pretensions to succession in nature from ,abraham2 and by religion from ,moses4 ,you are resisters of the ,spirit1 gainsayers of its instructions3 you will not bow to his counsel1 nor are your hearts right towards ,god3 you are the successors of your fathers' iniquity2 and though verbal admirers1 yet none of the successors of the prophets in faith and life4 ,but the prophet ,isaiah carries it a little further than is cited by ,stephen4 ,for after having declared what is not ,god's house1 the place where his honour dwells1 immediately follow these words3 ,but to this man will ,i look1 even to him that is poor1 and of a contrite spirit1 and trembleth at my word4 7,isaiah1 lxvi4 #b47 ,behold1 ,o carnal and superstitious man1 the true worshipper1 and the place of ,god's rest6 ,this is the house and temple of ,him whom the heaven of heavens cannot contain2 a house self cannot build1 nor the art or power of man prepare or consecrate4 ,,vi4 ,paul1 that great apostle of the ,gentiles1 twice expressly refers the word temple to man3 once in his epistle to the church of ,corinth2 ,know ye not1 says he1 that your body is the temple of the ,holy ,ghost which is in you1 which ye have of ,god8 c4 7#a ,cor4 vi4 #ai17 and not the building of man's hand and heart4 ,again1 he tells the same people1 in his second epistle1 ,for ye are the temple of the living ,god1 as ,god hath said2 7#b ,cor4 vi4 #af27 and then cites ,god's words by the prophet1 ,i will dwell in them1 and walk in them2 ,i will be their ,god1 and they shall be my people4 ,this is the evangelical temple1 the ,christian church1 whose ornaments are not the embroideries and furnitures of worldly art and wealth1 but the graces of the ,spirit2 meekness1 love1 faith1 patience1 self-denial1 and charity4 ,here it is1 that the eternal wisdom1 that was with ,god from everlasting1 before the hills were brought forth1 or the mountains laid1 chooses to dwell2 rejoicing1 says ,wisdom1 in the habitable part of the earth1 and my delights were with the sons of men3 7,prov4 viii4 #bb1 #bc1 #be1 #ca27 not in houses built of wood and stone4 ,this living house is more glorious than ,solomon's dead house2 and of which his was but a figure1 as he1 the ,builder1 was of ,christ1 who builds up a holy temple to ,god4 ,it was promised of old1 that the glory of the latter house should transcend the glory of the former2 7,hag4 ii4 #i27 which may be applied to this3 not one outward temple or house to excel another in outward lustre2 for where is the benefit of that8 ,but the divine glory1 the beauty of holiness in the gospel house or church1 made up of renewed believers1 should exceed the outward glory of ,solomon's temple1 which in comparison of the latter days1 was but flesh to spirit1 fading resemblance to the eternal substance4 ,but for all this1 ,christians have meeting-places1 yet not in ,jewish or ,heathen state1 but plain1 void of pomp or ceremony1 suiting the simplicity of their blessed life and doctrine4 ,for ,god's presence is not with the house1 but with them that are in it1 who are the gospel church1 and not the house4 ,o6 that such as call themselves ,christians1 knew but a real sanctity in themselves1 by the washing of ,god's regenerating grace1 instead of that imaginary sanctity ascribed to places2 they would then know what the church is1 and where1 in these evangelical days1 is the place of ,god's appearance4 ,this made the prophet ,david say1 ,the king's daughter is all glorious within2 her clothing is of wrought gold4 ,what is the glory that is within the true church1 and that gold that makes up that inward glory8 ,tell me1 ,o superstitious man6 is it thy stately temples1 altars1 tables1 carpets1 tapestries2 thy vestments1 organs1 voices1 candles1 lamps1 censers1 plate1 and jewels1 with the like furniture of thy worldly temples8 ,no such matter2 they bear no proportion with the divine adornment of the ,king of ,heaven's daughter1 the blessed and redeemed church of ,christ4 ,miserable apostacy that it is6 and a wretched supplement in the loss and absence of the apostolic life1 the spiritual glory of the primitive church4 ,,vii4 ,but yet some of these admirers of external pomp and glory in worship would be thought lovers of the cross1 and to that end have made to themselves many4 ,but alas6 what hopes can there be of reconciling that to ,christianity1 that the nearer it comes to its resemblance1 the further off it is in reality8 for their very cross and self-denial are most unlawful self3 and whilst they fancy to worship ,god thereby1 they most dangerously err from the true cross of ,christ1 and that holy abnegation that was of his blessed appointment4 ,it is true1 they have got a cross1 but it seems to be in the room of the true one3 and so mannerly1 that it will do as they will have it that wear it2 for instead of mortifying their wills by it1 they made it1 and use it according to them4 ,so that the cross is become their ensign1 that do nothing but what they list4 ,yet by that they would be thought his disciples1 who never did his own will1 but the will of his heavenly ,father4 ,,viii4 ,this is such a cross as flesh and blood can carry1 for flesh and blood invented it2 therefore not the cross of ,christ1 that is to crucify flesh and blood4 ,thousands of them have no more virtue than a chip3 poor empty shadows1 not so much as images of the true one4 ,some carry them for charms about them1 but never repel one evil with them4 ,they sin with them upon their backs2 and though they put them in their bosoms1 their beloved lusts lie there too1 without the least disquiet4 ,they are as dumb as ,elijah's mock gods2 7#a ,kings1 xviii4 #bg27 no life nor power in them3 and how should they1 whose matter is earthly1 and whose figure and workmanship are but the invention and labour of worldly artists8 ,is it possible that such crosses should mend their makers8 surely not4 ,,ix4 ,these are yokes without restraint1 and crosses that never contradict3 a whole cart-load of them would leave a man as unmortified as they find him4 ,men may sooner knock their brains out with them than their sins2 and that1 ,i fear1 too many of them know in their very consciences that use them1 indeed adore them3 and1 which can only happen to the false cross1 are proud of them too1 since the true one leaves no pride1 where it is truly borne4 ,x4 ,for as their religion1 so their cross is very gaudy and triumphant3 but in what8 ,in precious metals and gems1 the spoil of superstition upon the people's pockets4 ,these crosses are made of earthly treasure1 instead of teaching their hearts that wear them to deny it3 and like men1 they are respected by their finery4 ,a rich cross shall have many gazers and admirers3 the mean in this1 as other things1 are more neglected4 ,i could appeal to themselves of this great vanity and superstition4 ,o6 how very short is this of the blessed cross of ,jesus1 that takes away the sins of the world6 ,,xi4 ,nor is a recluse life1 the boasted righteousness of some1 much more commendable1 or one whit nearer to the nature of the true cross3 for if it be not unlawful as other things are1 it is unnatural1 which true religion teaches not4 ,the ,christian convent and monastery are within1 where the soul is encloistered from sin4 ,and this religious house the true followers of ,christ carry about with them1 who exempt not themselves from the conversation of the world1 though they keep themselves from the evil of the world in their conversation4 ,that is a lazy1 rusty1 unprofitable self-denial1 burdensome to others to feed their idleness2 religious bedlams1 where people are kept lest they should do mischief abroad2 patience per force2 self-denial against their will1 rather ignorant than virtuous3 and out of the way of temptation1 than content in it4 ,no thanks if they commit not what they are not tempted to commit4 ,what the eye views not1 the heart craves not1 as well as rues not4 ,,xii4 ,the cross of ,christ is of another nature2 it truly overcomes the world1 and leads a life of purity in the face of its allurements2 they that bear it are not thus chained up1 for fear they should bite2 nor locked up1 lest they should be stolen away3 no1 they receive power from ,christ their captain1 to resist the evil1 and do that which is good in the sight of ,god2 to despise the world1 and love its reproach above its praise2 and not only not to offend others1 but love those that offend them3 though not for offending them4 ,what a world should we have if every body1 for fear of transgressing1 should mew himself up within four walls6 ,no such matter2 the perfection of the ,christian life extends to every honest labour or traffic used among men4 ,this severity is not the effect of ,christ's free spirit1 but a voluntary1 fleshly humility3 mere trammels of their own making and putting on1 without prescription or reason4 ,in all which it is plain they are their own lawgivers1 and set their own rule1 mulct1 and ransom3 a constrained harshness1 out of joint to the rest of the creation2 for society is one great end of it1 and not to be destroyed for fear of evil2 but sin that spoils it1 banished by a steady reproof1 and a conspicuous example of tried virtue4 ,true godliness does not turn men out of the world1 but enables them to live better in it1 and excites their endeavours to mend it2 not to hide their candle under a bushel1 but to set it upon a table in a candlestick4 ,besides1 it is a selfish invention2 and that can never be the way of taking up the cross1 which the true cross is therefore taken up to subject4 ,but again1 this humour runs away by itself1 and leaves the world behind to be lost2 ,christians should keep the helm1 and guide the vessel to its port2 not meanly steal out at the stern of the world1 and leave those that are in it without a pilot1 to be driven by the fury of evil times1 upon the rock or sand of ruin4 ,in fine1 this sort of life1 if taken up by young people1 is commonly to cover idleness1 or to pay portions1 to save the lazy from the pain of punishment1 or quality from the disgrace of poverty2 one will not work1 and the other scorns it2 if aged1 a long life of guilt sometimes flies to superstition for a refuge1 and after having had its own will in other things1 would finish it in a wilful religion to make ,god amends4 ,,xiii4 ,but taking up the cross of ,jesus is a more interior exercise3 it is the circumspection and discipline of the soul in conformity to the divine mind therein revealed4 ,does not the body follow the soul1 not the soul the body8 ,do not such consider1 that no outward cell can shut up the soul from lust1 the mind from an infinity of unrighteous imaginations8 ,the thoughts of man's heart are evil1 and that continually4 ,evil comes from within1 and not from without3 how then can an external application remove an internal cause2 or a restraint upon the body1 work a confinement of the mind8 which is much less than without doors1 for where there is least of action1 there is most time to think2 and if those thoughts are not guided by a higher principle1 convents are more mischievous to the world than exchanges4 ,and yet retirement is both an excellent and needful thing2 crowds and throngs were not much frequented by the ancient holy pilgrims4 ,,xiv4 ,but then examine1 ,o man1 thy foundation1 what it is1 and who placed thee there2 lest in the end it should appear thou hast put an eternal cheat upon thy own soul4 ,i must confess ,i am jealous of the salvation of my own kind1 having found mercy with my heavenly ,father4 ,i would have none to deceive themselves to perdition1 especially about religion1 where people are most apt to take all for granted1 and lose infinitely by their own flatteries and neglect4 ,the inward1 steady righteousness of ,jesus is another thing than all the contrived devotion of poor superstitious man2 and to stand approved in the sight of ,god1 excels that bodily exercise in religion1 resulting from the invention of men4 ,and the soul that is awakened and preserved by his holy power and spirit1 lives to ,him in the way of his own institution1 and worships ,him in his own spirit1 that is1 in the holy sense1 life1 and leadings of it3 which indeed is the evangelical worship4 ,not that ,i would be thought to slight a true retirement3 for ,i do not only acknowledge but admire solitude4 ,christ himself was an example of it3 ,he loved and chose to frequent mountains1 gardens1 and sea-sides4 ,it is requisite to the growth of piety1 and ,i reverence the virtue that seeks and uses it2 wishing there were more of it in the world3 but then it should be free1 not constrained4 ,what benefit to the mind1 to have it for a punishment1 and not for a pleasure8 ,nay1 ,i have long thought it an error among all sorts1 that use not monastic lives1 that they have no retreats for the afflicted1 the tempted1 the solitary1 and the devout1 where they might undisturbedly wait upon ,god1 pass through their religious exercises1 and1 being thereby strengthened1 may1 with more power over their own spirits1 enter into the business of the world again3 though the less the better1 to be sure4 ,for divine pleasures are found in a free solitude4 ,,chapter ,,vi4 #a4 ,but men of more refined belief and practice are yet concerned in this unlawful self about religion4--#b4 ,it is the rise of the performance of worship ,god regards4--#c4 ,true worship is only from a heart prepared by ,god's ,spirit4--#d4 ,the soul of man is dead without the divine breath of life1 and so not capable of worshipping the living ,god4--#e4 ,we are not to study what to pray for4 ,how ,christians should pray4 ,the aid they have from ,god4--#f4 ,the way of obtaining this preparation3 it is by waiting1 as ,david and others did of old1 in holy silence1 that their wants and supplies are best seen4--#g4 ,the whole and the full think they need not this waiting1 and so use it not2 but the poor in spirit are of another mind1 wherefore the ,lord hears1 and fills them with his good things4--#h4 ,if there were not this preparation1 the ,jewish times would have been more holy and spiritual than the gospel2 for even then it was required2 much more now4--#i4 ,as sin1 so formality1 cannot worship ,god3 thus ,david1 ,isaiah1 c4--#aj4 ,god's own forms and institutions hateful to ,him1 unless his own ,spirit use them2 much more those of man's contriving4--#aa4 ,god's children ever met ,god in his way1 not their own2 and in his way they always found help and comfort4 ,in ,jeremiah's time it was the same2 his goodness was manifested to his children that waited truly upon him3 it was an inward sense and enjoyment of him they thirsted after4 ,christ charged his disciples also to wait for the ,spirit4--#ab4 ,this doctrine of waiting further opened1 and ended with an allusion to the pool of ,bethesda2 a lively figure of inward waiting and its blessed effects4--#ac4 ,four things necessary to worship2 the sanctification of the worshipper1 and the consecration of the offering1 and the thing to be prayed for1 and lastly1 faith to pray in3 and all must be right1 that is1 of ,god's giving4--#ad4 ,the great power of faith in prayer2 witness the importunate woman4 ,the wicked and formal ask1 and receive not2 the reason why4 ,but ,jacob and his true offspring1 the followers of his faith1 prevail4--#ae4 ,this shows why ,christ upbraided his disciples with their little faith4 ,the necessity of faith4 ,christ works no good on men without it4--#af4 ,this faith is not only possible now but necessary4--#ag4 ,what it is1 further unfolded4--#ah4 ,who the heirs of this faith are2 and what were the noble works of it in the former ages of the just4 ,i4 ,but there be others of a more refined speculation1 and reformed practice1 who dare not use1 and less adore1 a piece of wood or stone1 an image of silver and gold2 nor yet allow of that ,jewish1 or rather ,pagan pomp in worship1 practised by others1 as if ,christ's worship were of this world1 though his kingdom be of the other1 but are doctrinally averse to such superstition1 and yet refrain not to bow to their own religious duties1 and esteem their formal performance of several parts of worship that go against the grain of their fleshly ease1 and a preciseness therein1 no small cross unto them2 and that if they abstain from gross and scandalous sins1 or if the act be not committed1 though the thoughts of it are embraced1 and that it has a full career in the mind1 they hold themselves safe enough within the pale of discipleship and walls of ,christianity4 ,but this also is too mean a character of the discipline of ,christ's cross3 and those that flatter themselves with such a sort of taking it up1 will in the end be deceived with a sandy foundation1 and a midnight cry4 ,for said ,christ1 ,but ,i say unto you1 that every idle word that men shall speak1 they shall give an account thereof in the day of judgment4 7,matt4 xii4 #cf47 ,,ii4 ,for first1 it is not performing duties of religion1 but the rise of the performance that ,god looks at4 ,men may1 and some do1 cross their own wills in their own wills3 voluntary omission and commission3 ,who has required this at your hands8 7,isa4 i4 #ab17 said the ,lord of old to the ,jews1 when they seemed industrious to have served him2 but it was in a way of their own contriving or inventing1 and in their own time and will2 not with the soul truly touched and prepared by the divine power of ,god1 but bodily worship only3 that1 the apostle tells us1 profits little4 ,not keeping to the manner of taking up the cross in worship as well as other things1 has been a great cause of the troublesome superstition that is yet in the world4 ,for men have no more brought their worship to the test1 than their sins3 nay less2 for they have ignorantly thought the one a sort of excuse for the other2 and not that their religious performances should need a cross1 or an apology4 ,,iii4 ,but true worship can only come from a heart prepared by the ,lord4 7,prov4 xvi4 #a2 ,rom viii4 #ad47 ,this preparation is by the sanctification of the ,spirit2 by which1 if ,god's children are led in the general course of their lives1 as ,paul teaches1 much more in their worship to their ,creator and ,redeemer4 ,and whatever prayer be made1 or doctrine be uttered1 and not from the preparation of the ,holy ,spirit1 it is not acceptable with ,god3 nor can it be the true evangelical worship1 which is in spirit and truth2 that is1 by the preparation and aid of the ,spirit4 ,for what is a heap of the most pathetical words to ,god ,almighty2 or the dedication of any place or time to him8 ,he is a ,spirit1 to whom words1 places1 and times1 strictly considered1 are improper or inadequate4 ,and though they be the instruments of public worship1 they are but bodily and visible1 and cannot carry our requests any further1 much less recommend them to the invisible ,god2 by no means2 they are for the sake of the congregation3 it is the language of the soul ,god hears1 nor can that speak but by the ,spirit1 or groan aright to ,almighty ,god without the assistance of it4 ,,iv4 ,the soul of man1 however lively in other things1 is dead to ,god1 till ,he breathe the spirit of life into it3 it cannot live to ,him1 much less worship ,him1 without it4 ,thus ,god tells us1 by ,ezekiel1 when in a vision of the restoration of mankind1 in the person of ,israel1 an usual way of speaking among the prophets1 and as often mistaken1 ,i will open your graves1 saith the ,lord1 and put my ,spirit in you1 and you shall live4 7,ezek4 xxxvii4 #ab-ad47 ,so1 though ,christ taught his disciples to pray1 they were1 in some sort1 disciples before he taught them2 not worldly men1 whose prayers are an abomination to ,god4 ,and his teaching them is not an argument that every body must say that prayer1 whether he can say it with the same heart1 and under the same qualifications1 as his poor disciples or followers did1 or not2 as is now too superstitiously and presumptuously practised2 but rather as they then1 so we now1 are not to pray our own prayers1 but his3 that is1 such as ,he enables us to make1 as ,he enabled them then4 ,v4 ,for if we are not to take thought what we shall say when we come before worldly princes1 because it shall then be given us2 and that it is not we that speak1 but the ,spirit of our heavenly ,father that speaketh in us2 7,matt4 x4 #ai1 #bj27 much less can our ability be needed1 or ought we to study to ourselves forms of speech in our approaches to the great ,prince of princes1 ,king of kings1 and ,lord of lords4 ,for be it his greatness1 we ought not by ,christ's command2 be it our relation to him as children1 we need not2 he will help us1 he is our ,father2 that is1 if he be so indeed4 ,thus not only the mouth of the body but of the soul is shut1 till ,god opens it2 and then he loves to hear the language of it4 ,in which the body ought never to go before the soul3 his ear is open to such requests1 and his ,spirit strongly intercedes for those that offer them4 ,,vi4 ,but it may be asked1 how shall this preparation be obtained8 ,i answer3 ,by waiting patiently1 yet watchfully and intently upon ,god3 ,lord1 says the ,psalmist1 thou hast heard the desire of the humble2 thou wilt prepare their heart1 thou wilt cause thine ear to hear3 7,psalm x4 #ag37 and1 says wisdom1 ,the preparation of the heart in man is from the ,lord4 7,prov4 xvi4 #a47 ,here it is thou must not think thy own thoughts1 nor speak thy own words1 which indeed is the silence of the holy cross1 but be sequestered from all the confused imaginations that are apt to throng and press upon the mind in those holy retirements4 ,it is not for thee to think to overcome the ,almighty by the most composed matter1 cast into the aptest phrase2 no1 no2 one groan1 one sigh1 from a wounded soul1 a heart touched with true remorse1 a sincere and godly sorrow1 which is the work of ,god's ,spirit1 excels and prevails with ,god4 ,wherefore stand still in thy mind1 wait to feel something that is divine1 to prepare and dispose thee to worship ,god truly and acceptably4 ,and thus taking up the cross1 and shutting the doors and windows of the soul against everything that would interrupt this attendance upon ,god1 how pleasant soever the object be in itself1 how lawful or needful at another season1 the power of the ,almighty will break in1 his ,spirit will work and prepare the heart1 that it may offer up an acceptable sacrifice4 ,it is he that discovers and presses wants upon the soul2 and when it cries1 it is he alone that supplies them4 ,petitions1 not springing from such a sense and preparation1 are formal and fictitious3 they are not true2 for men pray in their own blind desires1 and not in the will of ,god2 and his ear is stopped to them3 but for the oppression of the poor1 for the sighing of the needy1 ,god hath said1 ,i will arise2 7,psalm xii4 #e27 that is1 the poor in spirit1 the needy soul1 those that want his assistance1 who are ready to be overwhelmed1 that feel a need1 and cry aloud for a deliverer1 and that have none on earth to help3 none in heaven but ,him1 nor in the earth in comparison of ,him3 ,he will deliver1 said ,david1 the needy when he cries1 and the poor1 and him that has no helper4 7,psalm lxxii4 #ab1 #ad47 ,he shall redeem their soul from deceit and violence1 and precious shall their blood be in ,his sight4 ,this poor man1 says he1 cried1 and the ,lord heard him1 and saved him out of all his troubles4 7,psalm xxxiv4 #f-h47 ,the angel of the ,lord encampeth round about them that fear him1 and delivers them1 and then invites all to come and taste how good the ,lord is2 yea1 ,he will bless them that fear the ,lord1 both small and great4 7,psalm cxv4 #ac47 ,,vii4 ,but what is that to them that are not hungry8 ,they that be whole need not a physician3 7,matt4 ix4 #ab27 the full have no need to sigh1 nor the rich to cry for help4 ,those that are not sensible of their inward wants1 that have not fears and terrors upon them1 who feel no need of ,god's power to help them1 nor of the light of his countenance to comfort them1 what have such to do with prayer8 their devotion is but at best1 a serious mockery of the ,almighty4 ,they know not1 they want not1 they desire not what they pray for4 ,they pray the will of ,god may be done1 and do constantly their own3 for though it be soon said1 it is a most terrible thing to them4 ,they ask for grace1 and abuse that they have3 they pray for the ,spirit1 but resist it in themselves1 and scorn at it in others3 they request mercies and goodness of ,god1 and feel no real want of them4 ,and in this inward insensibility1 they are as unable to praise ,god for what they have1 as to pray for what they have not4 ,they shall praise the ,lord1 says ,david1 that seek him3 for he satisfieth the longing soul1 and filleth the hungry with good things4 7,psalm xxii4 #bf2 cvii4 #h47 ,this also he reserves for the poor and needy1 and those that fear ,god4 ,let the spiritually poor and the needy praise thy name3 ye that fear the ,lord1 praise him2 and ye the seed of ,jacob1 glorify him4 ,jacob was a plain man1 of an upright heart3 and they that are so1 are his seed4 ,and though 7with him7 they may be as poor as worms in their own eyes1 yet they receive power to wrestle with ,god1 and prevail as he did4 ,,viii4 ,but without the preparation and consecration of this power1 no man is fit to come before ,god2 else it were matter of less holiness and reverence to worship ,god under the gospel1 than it was in the times of the law1 when all sacrifices were sprinkled before offered2 the people consecrated that offered them1 before they presented themselves before the ,lord4 7,numb4 viii41 xix42 #b ,chron4 xxix4 #cf2 xxx4 #af1 #ag47 ,if the touching of a dead or unclean beast then made people unfit for temple or sacrifice1 yea1 society with the clean1 till first sprinkled and sanctified1 how can we think so meanly of the worship that is instituted by ,christ in gospel times1 as that it should admit of unprepared and unsanctified offerings8 ,or1 allow that those1 who either in thoughts1 words1 or deeds1 do daily touch that which is morally unclean1 can1 without coming to the blood of ,jesus1 that sprinkles the conscience from dead works1 acceptably worship the pure ,god3 it is a downright contradiction to good sense3 the unclean cannot acceptably worship that which is holy2 the impure that which is perfect4 ,there is a holy intercourse and communion betwixt ,christ and his followers2 but none at all betwixt ,christ and ,belial2 between him and those that disobey his commandments1 and live not the life of his blessed cross and self-denial4 7#b ,cor4 vi4 #ae1 #af47 ,,ix4 ,but as sin1 so formality cannot worship ,god2 no1 though the manner were of his own ordination4 ,which made the prophet1 personating one in a great strait1 cry out1 ,wherewith shall ,i come before the ,lord1 and bow myself before the high ,god8 shall ,i come before him with burnt offerings1 with calves of a year old8 will the ,lord be pleased with thousands of rams1 or with ten thousands of rivers of oil8 shall ,i give my first-born for my transgression1 the fruit of my body for the sin of my soul8 ,he hath showed1 thee1 ,o man1 what is good2 and what doth the ,lord require of thee1 but to do justly1 to love mercy1 and to walk humbly with thy ,god8 7,micah1 vi4 #f-h47 ,the royal prophet1 sensible of this1 calls thus also upon ,god2 ,o ,lord1 open thou my lips1 and my mouth shall show forth thy praise4 7,psalm li4 #ae-ag47 ,he did not dare open his own lips1 he knew that could not praise ,god2 and why8 for thou desirest not sacrifice1 else would ,i give it3 if my formal offerings would serve1 thou shouldst not want them2 thou delightest not in burnt-offerings4 ,the sacrifices of ,god are a broken spirit2 a broken and a contrite heart1 ,o ,god1 thou wilt not despise3 and why8 because this is ,god's work1 the effect of his power2 and his own works praise him4 ,to the same purpose doth ,god himself speak by the mouth of ,isaiah1 in opposition to the formalities and lip-worship of the degenerate ,jews3 ,thus saith the ,lord1 the heaven is my throne1 and the earth is my footstool1 where is the house that ye build to me8 and where is the place of my rest8 ,for all these things hath my hand made4 ,but to this man will ,i look1 even to him that is poor1 and of a contrite spirit1 and trembleth at my word4 7,isaiah1 lxvi4 #a1 #b47 ,o behold the true worshipper6 one of ,god's preparing1 circumcised in heart and ear1 that resists not the ,holy ,spirit1 as those lofty professing ,jews did4 ,was this so then1 even in the time of the law1 which was the dispensation of external and shadowy performances3 and can we now expect acceptance without the preparation of the ,spirit of the ,lord in these gospel times1 which are the proper times for the effusion of the ,spirit8 ,by no means3 ,god is what he was2 and none else are his true worshippers1 but such as worship him in his own spirit3 these he tenders as the apple of his eye2 the rest do but mock him1 and he despises them4 ,hear what follows to that people1 for it is the state and portion of ,christendom at this day2 ,he that killeth an ox1 is as if he slew a man2 he that sacrificeth a lamb1 as if he cut off a dog's neck2 he that offereth an oblation1 as if he offered swine's blood2 he that burneth incense1 as if he blessed an idol4 ,yea1 they have chosen their own ways1 and their soul delighteth in their abominations4 7,isaiah1 lxvi4 #c47 ,let none say1 we offer not these kinds of oblations1 for that is not the matter2 ,god was not offended with the offerings1 but offerers4 ,these were the legal forms of sacrifice by ,god appointed2 but they not presenting them in that frame of spirit1 and under that right disposition of soul that was required1 ,god declares his abhorrence1 and that with great aggravation2 and elsewhere1 by the same prophet1 forbids them to bring any more vain oblations before him2 incense1 saith ,god1 is an abomination to me3 your sabbaths and calling of assemblies ,i cannot away with2 it is iniquity1 even the solemn meeting4 ,and when you spread forth your hands1 ,i will hide mine eyes from you2 when you make many prayers1 ,i will not hear you4 7,isaiah1 i4 #ac-ah47 ,a most terrible renunciation of their worship2 and why8 ,because their hearts were polluted2 they loved not the ,lord with their whole hearts1 but broke his law1 and rebelled against his ,spirit1 and did not that which was right in his sight4 ,the cause is plain1 by the amendment ,he requires2 ,wash ye1 says the ,lord1 make you clean1 put away the evil of your doings from before mine eyes3 cease to do evil1 learn to do well3 seek judgment1 relieve the oppressed1 judge the fatherless1 plead for the widow4 ,upon these terms1 and nothing short1 ,he bids them come to ,him1 and tells them1 that though their sins be as scarlet1 they shall be white as snow2 and though they be as crimson1 they shall be white as wool4 ,so true is that notable passage of the ,psalmist1 ,come and hear1 all ye that fear ,god1 and ,i will declare what he hath done for my soul3 ,i cried to him with my mouth1 and he was extolled with my tongue4 ,if ,i regard iniquity in my heart1 the ,lord will not hear me4 ,but verily ,god hath heard me3 he hath attended to the voice of my prayer4 ,blessed be ,god1 who hath not turned away my prayer1 nor his mercy from me4 7,psalm lxvi4 #af1 #bj47 ,x4 ,much of this kind might be cited1 to show the displeasure of ,god against even his own forms of worship1 when performed without his own ,spirit1 and that necessary preparation of the heart in man1 that nothing else can work or give3 which above all other penmen of sacred writ1 is most frequently and emphatically recommended to us by the example of the ,psalmist1 who ever and anon calling to mind his own great slips1 and the cause of them1 and the way by which he came to be accepted of ,god1 and to obtain strength and comfort from him1 reminds himself to wait upon ,god4 ,lead me in thy truth1 and teach me1 for thou art the ,god of my salvation2 on thee do ,i wait all the day long4 7,psalm xxv4 #e47 ,his soul looked to ,god for salvation1 to be delivered from the snares and evils of the world4 ,this shows an inward exercise1 and a spiritual attendance1 that stood not in external forms1 but in inward divine aid4 ,and truly1 ,david had great encouragement so to do2 the goodness of ,god invited him to it and strengthened him in it4 ,for says he1 ,i waited patiently for the ,lord2 and he inclined unto me1 and heard my cry4 ,he brought me up also out of an horrible pit1 out of the miry clay1 and set my feet upon a rock4 7,psalm xl4 #a1 #b47 ,that is1 the ,lord appeared inwardly to console ,david's soul1 that waited for his help1 and to deliver it from the temptations and afflictions that were ready to overwhelm it1 and gave him security and peace4 ,therefore1 he says1 ,the ,lord hath established my goings2 that is1 fixed his mind in righteousness4 ,before1 every step he took bemired him1 and he was scarcely able to go without falling3 temptation on all hands2 but he waited patiently upon ,god3 his mind retired1 watchful1 and intent to his law and ,spirit2 and he felt the ,lord to incline to him4 ,his needy and sensible cry entered heaven1 and prevailed2 then came deliverance and rescue to ,david1 in ,god's time1 not ,david's strength to go through his exercises1 and surmount all his troubles4 ,for which he tells us1 a new song was put into his mouth1 even praises to his ,god4 7,psalm xl4 #c47 ,but it was of ,god's making and putting1 and not his own4 ,another time1 we have him crying thus3 ,as the hart panteth after the water-brooks1 so panteth my soul after thee1 ,o ,god4 ,my soul thirsteth for ,god1 for the living ,god2 when shall ,i come and appear before ,god8 ,this goes beyond formality1 and can be tied to no lesson4 ,but we may by this see1 that true worship is an inward work2 that the soul must be touched and raised in its heavenly desires by the heavenly ,spirit1 and that the true worship is in ,god's presence4 ,when shall ,i come and appear8 ,not in the temple1 nor with outward sacrifices1 but before ,god in his presence4 ,so that souls of true worshippers see ,god1 make their appearance before him2 and this they wait1 they pant1 they thirst for4 ,o how is the greater part of ,christendom degenerated from ,david's example6 ,no wonder therefore that this good man tells us1 ,truly my soul waiteth upon ,god2 and that he gives it in charge to his soul so to do2 ,o my soul1 wait thou only upon ,god2 for my expectation is from him4 ,as if he had said1 ,none else can prepare my heart1 or supply my wants2 so that my expectation is not from my own voluntary performance1 or the bodily worship ,i can give him2 they are of no value2 they can neither help me1 nor please him4 ,but ,i wait upon him for strength and power to present myself so before him1 as may be most pleasing to him2 for he that prepares the sacrifice will certainly accept it4 ,wherefore in two verses he repeats it thrice2 ,i wait for the ,lord--,my soul doth wait--,my soul waiteth for the ,lord more than they that watch for the morning4 ,yea1 so intently1 and with that unweariedness of soul1 that he says in one place1 ,mine eyes fail while ,i wait for my ,god4 7,psalm lxix4 #c47 ,he was not contented with so many prayers1 such a set worship1 or limited repetition3 no2 he leaves not till he finds the ,lord1 that is1 the comforts of his presence3 which brings the answer of love and peace to his soul4 ,nor was this his practice only1 as a man more than ordinarily inspired2 for he speaks of it as the way of worship1 then amongst the true people of ,god1 the spiritual ,israel1 and circumcision in heart1 of that day3 ,behold1 says he1 as the eyes of servants look unto the hand of their masters1 and as the eyes of a maiden unto the hand of her mistress1 so our eyes wait upon the ,lord our ,god until he have mercy on us4 7,psalm cxxiii4 #b47 ,in another place1 ,our soul waiteth for the ,lord2 he is our help and our shield4 7,psalm xxxiii4 #bj47 ,i will wait on thy name1 for it is good before thy saints4 7,psalm lii4 #i47 ,it was in request with the truly godly in that day1 and the way they came to enjoy ,god1 and worship him acceptably4 ,and from his own experience of the benefit of waiting upon ,god1 and the saints' practice of those times1 he recommends it to others3 ,wait upon the ,lord3 be of good courage1 and he will strengthen thy heart3 wait1 ,i say1 on the ,lord4 7,psalm xxvii4 #ad47 ,that is1 wait in faith and patience1 and he will come to save thee4 ,again1 ,rest in the ,lord1 and wait patiently upon him4 ,that is1 cast thyself upon him2 be contented1 and wait for him to help thee in thy wants2 thou canst not think how near he is to help those that wait upon him3 ,o try and have faith4 ,yet again1 he bids us1 ,wait upon the ,lord1 and keep his way4 7,psalm xxxvii4 #cd47 ,behold the reason why so few profit6 they are out of his way2 and such can never wait rightly upon him4 ,great reason had ,david for what he said1 who had with so much comfort and advantage met the ,lord in his blessed way4 ,,xi4 ,the prophet ,isaiah tells us1 that though the chastisements of the ,lord were sore upon the people for their backslidings1 yet in the way of his judgments1 in the way of his rebukes and displeasure1 they waited for him1 and the desire of their soul1 that is the great point1 was to his name1 and the remembrance of him4 7,isaiah1 xxvi4 #h47 ,they were contented to be chid and chastised1 for they had sinned2 and the knowledge of him so was very desirable to them4 ,but what6 did he not come at last1 and that in mercy too8 ,yes1 he did1 and they knew him when he came1 a doctrine the brutish world knows not1 ,this is our ,god2 we have waited for him1 and he will save us4 7,isaiah1 xxv4 #i47 ,o blessed enjoyment6 ,o precious confidence6 here is a waiting in faith which prevailed4 ,all worship not in faith is fruitless to the worshipper1 as well as displeasing to ,god3 and this faith is the gift of ,god1 and the nature of it is to purify the heart1 and give such as truly believe victory over the world4 ,well1 but they go on3 ,we have waited for him2 we will be glad1 and rejoice in his salvation4 ,the prophet adds1 ,blessed are all they that wait upon ,god3 and why8 for they that wait upon the ,lord shall renew their strength2 they shall never faint1 never be weary3 7,isaiah1 xxx4 #ah2 xl4 #ca37 the encouragement is great4 ,o hear him once more3 ,for since the beginning of the world1 men have not heard1 nor perceived by the ear1 neither hath the eye seen1 ,o ,god6 besides thee1 what he hath prepared for him that waiteth for him4 7,isaiah1 lxiv4 #d47 ,behold the inward life and joy of the righteous1 the true worshippers2 those whose spirits bowed to the appearance of ,god's ,spirit in them1 leaving and forsaking all it appeared against1 and embracing whatever it led them to4 ,in ,jeremiah's time1 the true worshippers also waited upon ,god3 7,jer4 xiv4 #bb37 and he assures us1 that ,the ,lord is good to them that wait for them to the soul that seeketh him4 7,lam4 iii4 #be47 ,hence it is1 that the prophet ,hosea exhorts the church then to turn and wait upon ,god4 ,therefore turn thou to thy ,god2 keep mercy and judgment1 and wait on thy ,god continually4 7,hos4 xii4 #f47 ,and ,micah is very zealous and resolute in this good exercise3 ,i will look unto the ,lord1 ,i will wait for the ,god of my salvation2 my ,god will hear me4 7,mic4 vii4 #g47 ,thus did the children of the ,spirit1 that thirsted after an inward sense of him4 ,the wicked cannot say so2 nor they that pray1 unless they wait4 ,it is charged upon ,israel in the wilderness1 as the cause of their disobedience and ingratitude to ,god1 that they waited not for his counsels4 ,we may be sure it is our duty1 and expected from us2 for ,god requires it in ,zephaniah3 ,therefore wait upon me1 saith the ,lord1 until the day that ,i arise1 c4 7,zeph4 iii4 #h47 ,o that all who profess the name of ,god1 would wait so1 and not offer to arise to worship without him4 ,and they would feel his stirrings and arisings in them to help and prepare1 and sanctify them4 ,christ expressly charged his disciples1 ,they should not stir from ,jerusalem1 but wait till they had received the promise of the ,father1 the baptism of the ,holy ,ghost1 7,acts1 i4 #d1 #h17 in order to their preparation for the preaching of the glorious gospel of ,christ to the world4 ,and though that were an extraordinary effusion for an extraordinary work1 yet the degree does not change the kind2 on the contrary1 if so much waiting and preparation by the ,spirit was requisite to fit them to preach to man2 some1 at least1 may be needful to fit us to speak to ,god4 ,,xii4 ,i will close this great ,scripture doctrine of waiting1 with that passage in ,john about the pool of ,bethesda3 ,there is at ,jerusalem1 by the sheep-market1 a pool1 which is called in the ,hebrew tongue ,bethesda1 having five porches2 in these lay a great multitude of impotent folks1 of blind1 halt1 and withered1 waiting for the moving of the water4 ,for an angel went down at a certain season into the pool1 and troubled the water3 whosoever then first after the troubling of the water1 stepped in1 was made whole of whatsoever disease he had4 7,john1 v4 #b-d47 ,a most exact representation of what is intended by all that has been said upon the subject of waiting4 ,for as there was then an outward and legal1 so there is now a gospel and spiritual ,jerusalem1 the church of ,god2 consisting of the faithful4 ,the pool in that old ,jerusalem1 in some sort1 represented that fountain1 which is now set open in this new ,jerusalem4 ,that pool was for those that were under infirmities of body2 this fountain for all that are impotent in soul4 ,there was an angel then that moved the water1 to render it beneficial2 it is ,god's angel now1 the great angel of his presence1 that blesseth this fountain with success4 ,they that then went in before1 and did not watch the angel1 and take advantage of his motion1 found no benefit of their stepping in3 those that now wait not the moving of ,god's angel1 but by the devotion of their own forming and timing1 rush before ,god1 as the horse into the battle1 and hope for success1 are sure to miscarry in their expectation4 ,therefore1 as then they waited with all patience and attention upon the angel's motion1 that wanted and desired to be cured2 so do the true worshippers of ,god now1 that need and pray for his presence1 which is the life of their souls1 as the sun is to the plants of the field4 ,they have often tried the unprofitableness of their own work1 and are now come to the sabbath indeed4 ,they dare not put up a device of their own1 or offer an unsanctified request1 much less obtrude bodily worship1 where the soul is really insensible or unprepared by the ,lord4 ,in the light of ,jesus they ever wait to be prepared1 retired1 and recluse from all thoughts that cause the least distraction and discomposure in the mind1 till they see the angel move1 and till their beloved please to awake3 nor dare they call him before his time4 ,and they fear to make a devotion in his absence2 for they know it is not only unprofitable1 but reprovable3 ,who has required this at your hands8 ,he that believes1 makes not haste4 7,isaiah1 i4 #ab2 xxviii4 #af47 ,they that worship with their own1 can only do as the ,israelites1 turn their earrings into a molten image1 and be cursed for their pains4 ,nor fared they better1 that gathered sticks of old1 and kindled a fire1 and compassed themselves about with the sparks that they had kindled2 7,isaiah1 l4 #aa7 for ,god told them1 they should lie down in sorrow4 ,it should not only be of no advantage1 and do them no good1 but incur a judgment from him3 sorrow and anguish of soul should be their portion4 ,alas6 flesh and blood would fain pray1 though it cannot wait2 and be a saint1 though it cannot abide to do or suffer the will of ,god2 with the tongue it blesses ,god1 and with the tongue it curses men1 made in his similitude4 ,it calls ,jesus ,,lord1 but not by the ,holy ,ghost2 and often names the name of ,jesus1 yea1 bows the knee to it too2 but departs not from iniquity3 this is abominable to ,god4 ,,xiii4 ,in short1 there are four things so necessary to worshipping ,god aright1 and which put its performance beyond man's power1 that there seems little more needed than the naming of them4 ,the first is1 the sanctification of the worshipper4 ,secondly1 the consecration of the offering2 which has been spoken to before somewhat largely4 ,thirdly1 what to pray for2 which no man knows that prays not by the aid of ,god's ,spirit2 and therefore without that ,spirit no man can truly pray4 ,this the apostle puts beyond dispute2 ,we know not1 says he1 what we would pray for1 as we ought1 but the ,spirit helpeth our infirmities4 7,rom4 viii4 #bf47 ,men unacquainted with the work and power of the ,holy ,spirit1 are ignorant of the mind of ,god2 and those1 certainly1 can never please him with their prayers4 ,it is not enough to know we want2 but we should learn whether it be not sent as a blessing1 disappointments to the proud1 losses to the covetous1 and to the negligent stripes2 to remove these1 were to secure the destruction1 not help the salvation of the soul4 ,the vile world knows nothing but carnally1 after a fleshly manner and interpretation2 and too many that would be thought enlightened are apt to call providences by wrong names1 for instance1 afflictions they style judgments1 and trials1 more precious than the beloved gold1 they call miseries4 ,on the other hand1 they call the preferments of the world by the name of honour1 and its wealth happiness2 when for once that they are so1 it is much to be feared they are sent of ,god a hundred times for judgments1 at least trials1 upon their possessors4 ,therefore1 what to keep1 what to reject1 what to want1 is a difficulty ,god only can resolve the soul4 ,and since ,god knows better than we what we need1 he can better tell us what to ask than we can him3 which made ,christ exhort his disciples to avoid long and repetitious prayers2 7,matt4 vi4 #g1 #h27 telling them that their heavenly ,father knew what they needed before they asked3 and therefore gave them a pattern to pray by2 not as some fancy1 to be a text for human liturgies1 which of all services are most justly noted and taxed for length and repetition2 but expressly to reprove and avoid them4 ,but if those wants that are the subject of prayer were once agreed upon1 though that might be a weighty point1 yet how to pray is of still greater moment than to pray2 it is not the request1 but the frame of the petitioner's spirit4 ,the what may be proper1 but the how defective4 ,as ,i said1 ,god needs not to be told of our wants by us1 who must tell them to us2 yet he will be told them from us1 that both we may seek him1 and he may come down to us4 ,but when this is done1 ,to this man will ,i look1 saith the ,lord1 even to him that is poor1 and of a contrite spirit1 and that trembleth at my word3 7,isaiah1 lxvi4 #b47 to the sick heart1 the wounded soul1 the hungry and thirsty1 the weary and heavy laden ones3 such sincerely want a helper4 ,,xiv4 ,nor is this sufficient to complete gospel-worship2 the fourth requisite must be had1 and that is faith2 true faith1 precious faith1 the faith of ,god's chosen1 that purifies their hearts1 that overcomes the world1 and is the victory of the saints4 7#a ,tim4 i4 #e2 ,acts1 xv4 #i2 ,tit4 i4 #a2 #b ,pet4 i4 #a2 #a ,john1 v4 #d47 ,this is that which animates prayer and presses it home1 like the importunate woman1 that would not be denied2 to whom ,christ1 seeming to admire1 said1 ,o woman1 great is thy faith6 7,matt4 xv4 #bh47 ,this is of the highest moment on our part1 to give our addresses success with ,god2 and yet not in our power neither1 for it is the gift of ,god3 from him we must have it2 and with one grain of it more work is done1 more deliverance is wrought1 and more goodness and mercy received1 than by all the runnings1 willings1 and toilings of man1 with his inventions and bodily exercises3 which1 duly weighed1 will easily spell out the meaning1 why so much worship should bring so little profit to the world1 as we see it does1 viz4 true faith is lost4 ,they ask1 and receive not2 they seek1 and find not3 they knock1 and it is not opened unto them3 7,james1 iv4 #c37 the case is plain2 their requests are not mixed with purifying faith1 by which they should prevail1 as good ,jacob's were1 when he wrestled with ,god and prevailed4 ,and the truth is1 the generality are yet in their sins1 following hearts' lusts1 and living in worldly pleasure1 being strangers to this precious faith4 ,it is the reason rendered by the deep author to the ,hebrews1 of the unprofitableness of the word preached to some in those days2 ,not being1 says he1 mixed with faith in them that heard it4 ,can the minister then preach without faith8 ,no3 and much less can any man pray to purpose without faith1 especially when we are told1 that the just live by faith4 ,for worship is the supreme act of man's life2 and whatever is necessary to inferior acts of religion must not be wanting there4 ,,xv4 ,this may moderate the wonder in any1 why ,christ so often upbraided his disciples with1 ,o ye of little faith6 yet tells us1 that one grain of it1 though as little as that of mustard1 one of the least of seeds1 if true and right1 is able to remove mountains4 ,as if he had said1 ,there is no temptation so powerful that it cannot overcome3 wherefore those that are captivated by temptations1 and remain unsupplied in their spiritual wants1 have not this powerful faith3 that is the true cause4 ,so necessary was it of old1 that ,christ did not many mighty works where the people believed not2 and though his power wrought wonders in other places1 faith opened the way3 so that it is hard to say1 whether that power by faith1 or faith by that power1 wrought the cure4 ,let us call to mind what famous things a little clay and spittle1 one touch of the hem of ,christ's garment1 and a few words out of his mouth1 7,john1 ix4 #f2 ,luke1 viii4 #dg1 #dh17 did by the force of faith in the patients3 ,believe ye that ,i am able to open your eyes8 7,matt4 ix4 #bh27 ,yea1 ,lord1 say the blind1 and see4 ,to the ruler1 only believe2 7,matt4 ix4 #bc27 he did1 and his dead daughter recovered life4 ,again1 ,if thou canst believe3 ,i do believe2 says the father1 help my unbelief3 and the evil spirit was chased away1 and the child recovered4 ,he said to one1 ,go1 thy faith hath made thee whole2 7,mark1 x4 #eb2 ,luke1 vii4 #dh1 #ej27 and to another1 ,thy faith hath saved thee2 thy sins are forgiven thee4 7,matt4 xxi4 #ba1 #bb47 ,and to encourage his disciples to believe1 that were admiring how soon his sentence was executed upon the fruitless fig-tree1 he tells them1 ,verily1 if ye have faith1 and doubt not1 ye shall not only do this1 which is done to the fig-tree2 but also1 if ye shall say unto this mountain1 ,be thou removed1 and cast into the sea1 it shall be done3 and all things whatsoever ye shall ask in prayer1 believing1 ye shall receive1 7,matt4 xviii4 #ai2 ,luke1 xviii4 #bg47 ,this one passage convicts ,christendom of gross infidelity2 for she prays1 and receives not4 ,,xvi4 ,but some may say1 ,it is impossible to receive all that a man may ask4 ,it is not impossible to receive all that a man1 that so believes1 can ask4 7,mark1 ix4 #bc47 ,the fruits of faith are not impossible to those that truly believe in the ,god that makes them possible4 ,when ,jesus said to the ruler1 ,if thou canst believe1 he adds1 all things are possible to him that believeth4 7,matt4 xix4 #bf47 ,well1 but then some will say1 ,it is impossible to have such faith3 for this very faithless generation would excuse their want of faith1 by making it impossible to have the faith they want4 ,but ,christ's answer to the infidelity of that age1 will best confute the disbelief of this4 ,the things that are impossible with men1 are possible with ,god4 7,heb4 xi4 #f47 ,it will follow then1 that it is not impossible with ,god to give that faith2 though it is certain that without it it is impossible to please ,god3 7#a ,tim4 i4 #e2 iii4 #i37 for so the author to the ,hebrews teaches4 ,and if it be else impossible to please ,god1 it must be so to pray to ,god without this precious faith4 ,,xvii4 ,but some may say1 ,what is this faith that is so necessary to worship1 and gives it such acceptance with ,god and returns that benefit to men8 ,i say1 ,it is a holy resignation to ,god1 and confidence in him1 testified by a religious obedience to his holy requirings1 which gives sure evidence to the soul of the things not yet seen1 and a general sense and taste of the substance of those things that are hoped for2 that is1 the glory which is to be revealed hereafter4 ,as this faith is the gift of ,god1 so it purifies the hearts of those that receive it4 ,the apostle ,paul is witness1 that it will not dwell but in a pure conscience3 he therefore in one place couples a pure heart and faith unfeigned together3 in another1 faith and a good conscience4 ,james joins faith with righteousness1 7,james1 ii47 and ,john with victory over the world2 7#a ,john1 v4 #d27 ,this1 says be1 is the victory which overcomes the world1 even our faith4 7,rom4 iv4 #a1 #b47 ,,xviii4 ,the heirs of this faith are the true children of ,abraham1 7,john1 xvi4 #i1 #aj17 in that they walk in the steps of ,abraham1 according to the obedience of faith1 which only entitles people to be the children of ,abraham4 ,this lives above the world1 not only in its sin1 but righteousness3 to this no man comes1 but through death to self by the cross of ,jesus1 and an entire dependence by him1 upon ,god4 ,famous are the exploits of this divine gift2 time would fail to recount them3 all sacred story is filled with them4 ,but let it suffice1 that by it the holy ancients endured all trials1 overcame all enemies1 prevailed with ,god1 renowned his truth1 finished their testimony1 and obtained the reward of the faithful1 a crown of righteousness1 which is the eternal blessedness of the just4 ,,chapter ,,vii4 #a4 ,of pride1 the first capital lust2 its rise4--#b4 ,its definition and distinction4--#c4 ,that an inordinate desire of knowledge in ,adam1 introduced man's misery4--#d4 ,he thereby lost his integrity4--#e4 ,knowledge puffs up4--#f4 ,the evil effects of false1 and the benefit of true knowledge4--#g4 ,cain's example a proof in the case4--#h4 ,the ,jews' pride in pretending to be wiser than ,moses1 ,god's servant1 in setting their post by ,god's post4--#i4 ,the effect of which was the persecution of the true prophets4--#aj4 ,the divine knowledge of ,christ brought peace on earth4--#aa4 ,of the blind guides1 the priests1 and the mischief they have done4--#ab4 ,the fall of ,christians1 and the pride they have taken in it1 hath exceeded the ,jews2 under the profession of their new-moulded ,christianity1 they have murdered the witness of the ,lord ,jesus4--#ac4 ,the angels sang peace on earth at the birth of the ,lord of meekness and humility3 but the pride of the ,pharisees withstood and calumniated him4--#ad4 ,as ,adam and the ,jews lost themselves by their ambition1 so the ,christians losing the fear of ,god1 grew creed and worship-makers1 with this injunction1 ,conform or burn4--#ae4 ,the evil effects of this in ,christendom1 so called4--#af4 ,the way of recovery out of such miserable defection4 ,i4 ,having thus discharged my conscience against that part of unlawful self1 that fain would be a ,christian1 a believer1 a saint1 whilst a plain stranger to the cross of ,christ1 and the holy exercises of it2 and in that briefly discovered what is true worship1 and the use and business of the holy cross therein1 to render its performance pleasing to ,almighty ,god2 ,i shall now1 the same ,lord assisting me1 more largely prosecute that other part of unlawful self1 which fills the study1 care1 and conversation of the world1 presented to us in these three capital lusts1 that is to say1 pride1 avarice1 and luxury2 from whence all other mischiefs daily flow1 as streams from their proper fountains3 the mortifying of which makes up the other2 and indeed a very great part of the work of the true cross2 and though last in place1 yet first in experience and duty3 which done1 it introduces in the room of those evil habits1 the blessed effects of that so much needed reformation1 to wit1 mortification1 humility1 temperance1 love1 patience1 and heavenly-mindedness1 with all other graces of the ,spirit1 becoming followers of the perfect ,jesus1 that most heavenly man4 ,the care and love of all mankind are either directed to ,god or themselves4 ,those that love ,god above all1 are ever humbling self to his commands1 and only love self in subserviency to him that is ,lord of all4 ,but those who are declined from that love to ,god1 are lovers of themselves more than ,god3 for supreme love must centre in one of these two4 ,to that inordinate self-love1 the apostle rightly joins proud and high-minded4 7#b ,tim4 iii4 #b1 #d47 ,for no sooner had the angels declined their love1 duty and reverence to ,god1 than they inordinately loved and valued themselves2 which made them exceed their station1 and aspire above the order of their creation4 ,this was their pride1 and this sad defection their dismal fall2 who are reserved in chains of darkness unto the judgment of the great day of ,god4 ,,ii4 ,pride1 that pernicious evil1 which begins this chapter1 did also begin the misery of mankind3 a most mischievous quality2 and so commonly known by its motions and sad effects1 that every unmortified breast carries its definition in it4 ,however1 ,i will say1 in short1 that pride is an excess of self-love1 joined with an undervaluing of others1 and a desire of dominion over them3 the most troublesome thing in the world4 ,there are four things by which it hath made itself best known to mankind1 the consequences of which have brought a misery equal to its evil4 ,the first is1 an inordinate pursuit of knowledge2 the second1 an ambitious craving and seeking after power2 the third1 an extreme desire of personal respect and deference3 the last excess is that of worldly furniture and ornaments4 ,to the just and true witness of the eternal ,god1 placed in the souls of all people1 ,i appeal as to the truth of these things4 ,,iii4 ,to the first1 it is plain1 that an inordinate desire of knowledge introduced man's misery1 and brought an universal lapse from the glory of his primitive state4 ,adam would needs be wiser than ,god had made him4 ,it did not serve his turn to know his ,creator1 and give him that holy homage his being and innocency naturally engaged and excited him too2 nor to have an understanding above all the beasts of the field1 the fowls of the air1 and the fishes of the sea1 joined with a power to rule over all the visible creation of ,god2 but he must be as wise as ,god too4 ,this unwarrantable search1 and as foolish as unjust ambition1 made him unworthy of the blessings he received from ,god4 ,this drives him out of paradise2 and instead of being lord of the whole world1 ,adam becomes the wretchedest vagabond of the earth4 ,,iv4 ,the lamentable consequence of this great defection1 has been an exchange of innocency for guilt1 and a paradise for a wilderness4 ,but1 which is yet worse1 in this state ,adam and ,eve had got another god than the only true and living ,god3 and he that enticed them to all this mischief1 furnished them with a vain knowledge1 and pernicious wisdom3 the skill of lies and equivocations1 shifts1 evasions1 and excuses4 ,they had lost their plainness and sincerity1 and from an upright heart1 the image in which ,god had made man1 he became a crooked1 twining1 twisting serpent2 the image of that unrighteous spirit1 to whose temptations he yielded up1 with his obedience1 his paradisaical happiness4 ,v4 ,so that fallen ,adam's knowledge of ,god stood no more in a daily experience of the love and work of ,god in his soul1 but in a notion of what he once did know and experience3 which being not the true and living wisdom that is from above1 but a mere picture1 it cannot preserve man in purity2 but puffs up1 makes people proud1 high-minded1 and impatient of contradiction4 ,this was the state of the apostate ,jews before ,christ came2 and has been the condition of apostate ,christians ever since he came3 their religion standing1 some bodily performances excepted1 either in what they once knew of the work of ,god in themselves1 and which they have revolted from2 or in an historical belief1 and an imaginary conception and paraphrase upon the experiences and prophecies of such holy men and women of ,god1 as in all ages have deserved the style and character of his true children4 ,,vi4 ,as such a knowledge of ,god cannot be true1 so by experience we find1 that it ever brings forth the quite contrary fruits to the true wisdom4 ,for as this is first pure1 then peaceable1 gentle1 and easy to be entreated2 7,james1 iii4 #ag27 so the knowledge of degenerated and unmortified men is first impure3 for it came by the commission of evil1 and is held in an evil and impure conscience in them that disobey ,god's laws1 and that daily do those things which they ought not to do2 and for which they stand condemned before ,god's judgment-seat in the souls of men3 the light of whose presence searches the most hidden things of darkness1 the most secret thoughts1 and concealed inclinations of ungodly men4 ,this is the science1 falsely so called3 and as it is impure1 so it is unpeaceable1 cross1 and hard to be entreated2 froward1 perverse1 and persecuting2 jealous that any should be better than they1 and hating and abusing those that are4 ,,vii4 ,it was this pride made ,cain a murderer3 7,gen4 iv4 #h37 it is a spiteful quality2 full of envy and revenge4 ,what6 was not his religion and worship as good as his brother's8 ,he had all the exterior parts of worship2 he offered as well as ,abel2 and the offering of itself might be as good3 but it seems the heart that offered it was not4 ,so long ago did ,god regard the interior worship of the soul4 ,well1 what was the consequence of this difference8 ,cain's pride stomached it3 he could not bear to be outdone by his brother4 ,he grew wrathful1 and resolved to vindicate his offering by revenging the refusal of it upon his brother's life3 and without any regard to natural affection1 or the low and early condition of mankind1 he barbarously dyed his hands in his brother's blood4 ,,viii4 ,the religion of the apostatized ,jews did no better2 for1 having lost the inward life1 power1 and spirit of the law1 they were puffed up with that knowledge they had3 and their pretences to ,abraham1 ,moses1 and the promises of ,god1 in that frame1 served only to blow them up into an insufferable pride1 arrogancy1 and cruelty4 ,for they could not bear true vision when it came to visit them2 and entertained the messengers of their peace as if they had been wolves and tigers4 ,,ix4 ,yea1 it is remarkable1 the false prophets1 the great engineers against the true ones1 were ever sure to persecute them as false2 and1 by their interest with earthly princes1 or the poor seduced multitude1 made them the instruments of their malice4 ,thus it was1 that one holy prophet was sawn asunder1 another stoned to death1 c4 ,so proud and obstinate is false knowledge1 and the aspirers after it2 which made holy ,stephen cry out1 ,ye stiff-necked and uncircumcised in heart and ears1 ye do always resist the ,holy ,ghost3 as did your fathers1 so do ye4 7,acts1 vii4 #ea47 ,x4 ,the true knowledge came with the joy of angels1 singing1 ,peace on earth1 and good-will towards men2 7,luke1 ii4 #ad27 the false knowledge entertained the message with calumnies3 ,christ must needs be an impostor2 and that must prove him so1 to wit1 his power of working miracles2 which was that which proved the contrary4 ,they frequently sought to kill him3 which at last they wickedly accomplished4 ,but what was the chief motive to it8 ,why1 he cried out against their hypocrisy1 the broad phylacteries1 the honour they sought of men4 ,to be short1 they give the reason themselves in these words3 ,if we let him thus alone1 all men will believe on him3 that is1 he will take away our credit with the people2 they will adhere to him1 and desert us2 and so we shall lose our power and reputation with the multitude4 ,,xi4 ,and the truth is1 he came to level their honour1 to overthrow their ,rabbiship1 and by his grace to bring the people to that inward knowledge of ,god1 which they1 by transgression1 were departed from2 that so they might see the deceitfulness of their blind guides1 who by their vain traditions had made void the righteousness of the law3 and who were so far from being the true doctors and lively expounders of it1 that in reality they were the children of the devil1 who was a proud liar and cruel murderer from the beginning4 ,,xii4 ,their pride in false knowledge having made them incapable of receiving the simplicity of the gospel1 ,christ thanks his ,father1 that he had hid the mysteries of it from the wise and prudent1 and revealed them to babes4 7,matt4 xi4 #be47 ,it was this false wisdom swelled the minds of the ,athenians to that degree1 that they despised the preaching of the apostle ,paul as a vain and foolish thing4 ,but that apostle who1 of all the rest1 had an education in the learning of those times1 bitterly reflects on that wisdom1 so much valued by ,jews and ,greeks2 ,where1 says he1 is the wise8 ,where is the scribe8 ,where is the disputer of this world8 ,hath not ,god made foolish the wisdom of this world8 7#a ,cor4 i4 #bj47 ,and he gives a good reason for it1 ,that no flesh should glory in his presence4 7,verse #bi47 ,which is to say1 ,god will stain the pride of man in false knowledge1 that he should have nothing on this occasion to be proud of3 it should be owing only to the revelation of the ,spirit of ,god4 ,the apostle goes further1 and affirms1 ,that the world by wisdom knew not ,god3 7verse #ba37 that is1 it was so far from a help1 that as men use it1 it was a hindrance to the true knowledge of ,god4 ,and in his first epistle to his beloved ,timothy1 he concludes thus3 ,o ,timothy6 keep that which is committed to thy trust1 avoiding profane and vain babblings1 and oppositions of science1 falsely so called4 7,tim4 vi4 #bj47 ,this was the sense of apostolical times1 when the divine grace gave the true knowledge of ,god1 and was the guide of ,christians4 ,,xiii4 ,well1 but what has been the success of those ages that followed the apostolical8 ,any whit better than that of the ,jewish times8 ,not one jot4 ,they have exceeded them2 as with their pretences to greater knowledge1 so in their degeneracy from the true ,christian life3 for though they had a more excellent pattern than the ,jews1 to whom ,god spoke by ,moses his servant1 he speaking to them by his beloved ,son1 the express image of his substance1 the perfection of all meekness and humility2 and though they seemed addicted to nothing more than an adoration of his name1 and a veneration for the memory of his blessed disciples and apostles1 yet so great was their defection from the inward power and life of ,christianity in the soul1 that their respect was little more than formal and ceremonious4 ,for notwithstanding they1 like the ,jews1 were mighty zealous in garnishing their sepulchres1 and curious in carving their images2 not only keeping with pretence what might be the relics of their persons1 but recommending a thousand things as relics1 which are purely fabulous1 and very often ridiculous1 and to be sure altogether unchristian2 yet as to the great and weighty things of the ,christian law1 viz4 love1 meekness1 and self-denial1 they were degenerated4 ,they grew high-minded1 proud1 boasters1 without natural affection1 curious1 and controversial1 ever perplexing the church with doubtful questions2 filling the people with disputations1 strife1 and wrangling1 drawing them into parties1 till at last they fell into blood3 as if they had been the worse for being once ,christians4 ,o the miserable state of these pretended ,christians6 that instead of ,christ's and his apostles' doctrine1 of loving enemies1 and blessing them that curse them1 they should teach the people1 under the notion of ,christian zeal1 most inhumanly to butcher one another2 and instead of suffering their own blood to be shed for the testimony of ,jesus1 they should shed the blood of the witnesses of ,jesus for heretics4 ,thus that subtle serpent1 or crafty evil spirit1 that tempted ,adam out of innocency1 and the ,jews from the law of ,god1 has beguiled the ,christians1 by lying vanities1 to depart from the ,christian law of holiness1 and so they are become slaves to him2 for he rules in the hearts of the children of disobedience4 ,,xiv4 ,and it is observable1 that as pride1 which is ever followed by superstition and obstinacy1 put ,adam upon seeking a higher station than ,god placed him in2 and as the ,jews1 out of the same pride1 to outdo their pattern1 given them of ,god by ,moses upon the mount1 taught for doctrines their own traditions1 insomuch that those that refused conformity to them1 ran the hazard of ,crucify1 crucify3 so the nominal ,christians1 from the same sin of pride1 with great superstition and arrogance1 have introduced1 instead of a spiritual worship and discipline1 that which is evidently ceremonious and worldly2 with such innovations and traditions of men as are the fruit of the wisdom that is from below2 witness their numerous and perplexed councils and creeds1 with ,conform or burn1 at the end of them4 ,,xv4 ,and as this unwarrantable pride set them first at work1 to pervert the spirituality of the ,christian worship1 making it rather to resemble the shadowy religion of the ,jews1 and the gaudy worship of the ,egyptians1 than the great plainness and simplicity of the ,christian institution1 which is neither to resemble that of the mountain1 nor the other of ,jerusalem2 so has the same pride and arrogancy spurred them on1 by all imaginable cruelties to maintain this great ,diana of theirs4 ,no meek supplications1 nor humble remonstrances1 of those that kept close to primitive purity in worship and doctrine1 could prevail with these nominal ,christians to dispense with the imposition of their unapostolical traditions2 but as the ministers and bishops of these degenerate ,christians left their painful visitation and care over ,christ's flock1 and grew ambitious1 covetous1 and luxurious1 resembling rather worldly potentates1 than the humble-spirited and mortified followers of the blessed ,jesus2 so almost every history tells us1 with what pride and cruelty1 blood and butchery1 and that with unusual and exquisite tortures1 they have persecuted the holy members of ,christ out of the world2 and that upon such anathemas1 as far as they could1 they have disappointed them of the blessing of heaven too4 ,these1 true ,christians call martyrs2 but the clergy1 like the persecuting ,jews1 have styled them blasphemers and heretics2 in which they have fulfilled the prophecy of our ,lord ,jesus ,christ1 who did not say1 that they should think they do the gods good service to kill the ,christians1 his dear followers1 which might refer to the persecutions of the idolatrous ,gentiles2 7,john1 xvi4 #b27 but that they should think they do ,god good service to kill them3 which shows1 that they should be such as professedly owned the true ,god1 as the apostate ,christians have all along pretended to do4 ,so that they must be those wolves1 that the apostle foretold1 should arise out of themselves1 and worry the flock of ,christ1 7,acts1 xx4 #bi17 after the great falling away should commence1 that was foretold by him1 and made necessary1 in order to the proving of the faithful1 and the revelation of the great mystery of iniquity4 ,i shall conclude this head with this assertion1 that it is too undeniable a truth1 where the clergy have been most in power and authority1 and have had the greatest influence upon princes and states1 there have been most confusions1 wrangles1 bloodshed1 sequestrations1 imprisonments1 and exiles3 to the justifying of which ,i call the testimony of the records of all times4 ,how it is in our age ,i leave to the experience of the living2 yet there is one demonstration that can hardly fail us2 the people are not converted1 but debauched1 to a degree that time will not allow us an example4 ,the worship of ,christendom is visible1 ceremonious1 and gaudy2 the clergy1 ambitious of worldly preferments1 under the pretence of spiritual promotion2 making the earthly revenues of churchmen much the reason of their function2 being almost ever sure to leave the present smaller livings1 to solicit and obtain benefices of larger title and income4 ,so that with their pride and avarice1 which good old ,peter foresaw would be their snares1 they have drawn after them ignorance1 misery1 and irreligion upon ,christendom4 ,,xvi4 ,the way of recovery from this miserable defection is to come to a saving knowledge of religion2 that is1 an experience of the divine work of ,god in the soul3 to obtain which be diligent to obey the grace that appears in thy soul1 ,o man6 that brings salvation2 7,tit4 ii4 #b1 #aa1 #ab1 #ad27 it turns thee out of the broad way into the narrow way2 from thy lusts to thy duty2 from sin to holiness2 from ,satan to ,god4 ,thou must see and abhor self3 thou must watch1 and thou must pray1 and thou must fast2 thou must not look at thy tempter1 but at thy preserver2 avoid ill company1 retire to thy solitudes1 and be a chaste pilgrim in this evil world3 and thus thou wilt arrive at the knowledge of ,god and ,christ1 that brings eternal life to the soul3 a well-grounded assurance from what a man feels and knows within himself3 such shall not be moved with evil tidings4 ,,chapter ,,viii4 #a4 ,pride craves power as well as knowledge4--#b4 ,the case of ,korah1 c4 a proof4--#c4 ,absalom's ambition confirms it4--#d4 ,nebuchadnezzar's does the like4--#e4 ,the history of ,pisistratus1 ,alexander1 ,csar1 c4 shows the same thing4--#f4 ,the ,turks are a lively proof1 who have shed much blood to gratify pride for power4--#g4 ,the last ten years in ,christendom exceed in proof of this4--#h4 ,ambition rests not in courts1 it finds room in private breasts too1 and spoils families and societies4--#i4 ,their peace is great that limit their desires by ,god's grace1 and having power1 use it to the good of others4 ,i4 ,but let us see the next most common1 eminent1 and mischievous effect of this evil4 ,pride does extremely crave power1 than which not one thing has proved more troublesome and destructive to mankind4 ,i need not labour myself much in evidence of this1 since most of the wars of nations1 depopulation of kingdoms1 ruins of cities1 with the slavery and misery that have followed1 both our own experience and unquestionable histories1 acquaint us to have been the effect of ambition1 which is the lust of pride after power4 ,,ii4 ,how specious soever might be the pretences of ,korah1 ,dathan1 and ,abiram1 against ,moses1 it was their emulation of his mighty power in the camp of ,israel that put them upon conspiracies and mutinies4 ,they longed for his authority1 and their not having it was his crime3 for they had a mind to be the heads and leaders of the people4 ,the consequence of which was a remarkable destruction to themselves and all their unhappy accomplices4 ,,iii4 ,absalom1 too1 was for the people's rights against the tyranny of his father and his king2 7#b ,sam4 xv427 at least with this pretence he palliated his ambition2 but his rebellion showed he was impatient for power1 and that he resolved to sacrifice his duty as a son and subject to the importunities of his restless pride2 which brought a miserable death to himself and an extraordinary slaughter upon his army4 ,,iv4 ,nebuchadnezzar is a lively instance of the excessive lust of pride for power4 ,his successes and empire were too heady for him3 so much too strong for his understanding1 that he forgot he did not make himself1 or that his power had a superior4 ,he makes an image1 and all must bow to it1 or be burnt4 ,and when ,shadrach1 ,meshach1 and ,abednego refused to comply1 ,who1 says he1 is that ,god that shall deliver you out of my hands8 7,dan4 iii47 ,and notwithstanding the convictions he had upon him1 at the constancy of those excellent men1 and ,daniel's interpretation of his dreams1 it was not long before the pride of his power had filled his heart1 and then his mouth1 with this haughty question1 ,is not this great ,babylon1 that ,i have built for the house of the kingdom1 by the might of my power1 and for the honour of my majesty8 7,dan4 iv4 #cj47 ,but we are told1 that while the words were in his mouth1 a voice from heaven rebuked the pride of his spirit1 and he was driven from the society of men1 to graze among the beasts of the field4 ,v4 ,if we look into the histories of the world1 we shall find many instances to prove the mischief of this lust of pride4 ,i will mention a few of them for their sakes who have either not read or considered them4 ,solon made ,athens free by his excellent constitution of laws2 but the ambition of ,pisistratus began the ruin of it before his eyes4 ,alexander1 not contented with his own kingdom1 invaded others1 and filled with spoil and slaughter those countries he subdued3 and it was not ill said by the man1 who1 when ,alexander accused him of piracy1 told him to his face that ,alexander was the greatest pirate in the world4 ,it was the same ambition that made ,csar turn traitor to his masters1 and with their own army1 put into his hand for their service1 subdue them to his yoke1 and usurp the government2 which ended in the expulsion of freedom and virtue together in that commonwealth2 for goodness quickly grew to be faction in ,rome2 and that sobriety and wisdom which ever rendered her senators venerable1 became dangerous to their safety3 insomuch that his successors hardly left one they did not kill or banish2 unless such as turned to be flatterers of their unjust acquisition1 and the imitators of their debauched manners4 ,,vi4 ,the ,turks are a great proof to the point in hand1 who to extend their dominion1 have been the cause of shedding much blood1 and laying many stately countries waste4 ,and yet they are to be outdone by apostate ,christians2 whose practice is therefore more condemnable1 because they have been better taught3 they have had a master of another doctrine and example4 ,it is true1 they call him ,lord still1 but they let their ambition reign3 they love power more than one another2 and to get it kill one another2 though charged by him not to strike1 but to love and serve one another4 ,and1 which adds to the tragedy1 all natural affection is sacrificed to the fury of this lust3 and therefore are stories so often stained with the murder of parents1 children1 uncles1 nephews1 masters1 c4 ,,vii4 ,if we look abroad into remoter parts of the world1 we shall rarely hear of wars2 but in ,christendom rarely of peace4 ,a very trifle is too often made a ground of quarrel here3 nor can any league be so sacred or inviolable that arts shall not be used to evade and dissolve it to increase dominion4 ,no matter who1 nor how many are slain1 made widows and orphans1 or lose their estates and livelihoods2 what countries are ruined2 what towns and cities spoiled3 if by all these things the ambitious can but arrive at their ends6 ,to go no further back than sixty years1 that little period of time will furnish us with many wars begun upon ill grounds1 and ended in great desolation4 ,nay1 the last twelve years of our time make as pregnant a demonstration as we can furnish ourselves with from the records of any age4 ,it is too tedious1 nor is it my business1 to be particular3 it has been often well observed by others1 and is almost known to all1 ,i mean the ,french1 ,spanish1 ,german1 ,english1 and ,dutch wars4 ,,viii4 ,but ambition does not only dwell in courts and senates3 it is too natural to every private breast to strain for power4 ,we daily see how much men labour their utmost wit and interest to be great1 to get higher places1 or greater titles than they have1 that they may look bigger and be more acknowledged2 take place of their former equals1 and so equal those that were once their superiors3 compel friends1 and be revenged on enemies4 ,this makes ,christianity so little loved of worldly men2 its kingdom is not of this world2 and though they may speak it fair1 it is the world they love3 that without uncharitableness we may truly say1 ,people profess ,christianity1 but they follow the world4 ,they are not for seeking the kingdom of heaven first1 and the righteousness thereof1 7,matt4 vi4 #cc17 and to trust ,god with the rest2 but for securing to themselves the wealth and glory of this world1 and adjourning the care of salvation to a sick bed1 and the extreme moments of life2 if yet they believe a life to come4 ,,ix4 ,to conclude this head2 great is their peace1 who know a limit to their ambitious minds2 that have learned to be contented with the appointments and bounds of ,providence3 that are not careful to be great2 but1 being great1 are humble and do good4 ,such keep their wits with their consciences1 and1 with an even mind1 can at all times measure the uneven world1 rest fixed in the midst of all its uncertainties1 and as becomes those who have an interest in a better1 in the good time and will of ,god1 cheerfully leave this2 when the ambitious1 conscious of their evil practices1 and weighed down to their graves with guilt1 must go to a tribunal that they can neither awe nor bribe4 ,,chapter ,,ix4 #a4 ,the third evil effect of pride is love of honour and respect4 ,too many are guilty of it4--#b4 ,it had like to have cost ,mordecai dear4 ,great mischief has befallen nations on this account4--#c4 ,the world is out in the business of true honour1 as well as in that of true science4--#d4 ,reasons why the author1 and the rest of the people he walks with1 use not these fashions4--#e4 ,the first is1 the sense they had in the hour of their conviction1 of the unsuitableness of them to the ,christian spirit and practice1 and that the root they came from was pride and self-love4--#f4 ,reproach could not move them from that sense and practice accordingly4--#g4 ,they do it not to make sects1 or for distinction4--#h4 ,nor yet to countenance formality1 but passively let drop vain customs1 and so are negative to forms4--#i4 ,their behaviour is a test upon the world4--#aj4 ,and this cross to the world a test upon them4--#aa4 ,the second reason against them is their emptiness4--#ab4 ,honour in ,scripture is not so taken as it is in the world4 ,it is used for obedience4--#ac4 ,it is used for preferments4--#ad4 ,a digression about folly in a ,scripture sense4--#ae4 ,honour is used for reputation4--#af4 ,honour is also attributed to functions and capacities1 by way of esteem4--#ag4 ,honour is taken for help and countenance of inferiors4--#ah4 ,honour is used for service and esteem to all states and capacities3 honour all men4--#ai4 ,yet there is a limitation1 in a sense1 to the righteous1 by the ,psalmist2 to honour the godly1 and contemn the wicked4--#bj4 ,little of this honour found in the world's fashions4--#ba4 ,the third reason against them is1 they mock and cheat people of the honour due to them4--#bb4 ,the author and his friends are for true honour4--#bc4 ,the fourth reason is1 that if the fashions carried true honour in them1 the debauched could honour men1 which cannot be4--#bd4 ,the fifth reason is1 that then men of spite1 hypocrisy1 and revenge1 could pay honour1 which is impossible4--#be4 ,the sixth reason is drawn from the antiquity of true honour4--#bf4 ,the seventh reason is from the rise of the vain honour1 and the teachers of it1 wherein the clown1 upon a comparison1 excels the courtier for a man of breeding4--#bg4 ,the eighth reason against these honours is1 that they may be had for money1 which true honour cannot be4--#bh4 ,the ninth and last reason is1 because the holy ,scripture expressly forbids them to true ,christians4--#bi4 ,as in the case of ,mordecai4--#cj4 ,a passage between a bishop and the author in this matter4--#ca4 ,likewise the case of ,elihu in ,job4--#cb4 ,also the doctrine of ,,christ to his disciples4--#cc4 ,paul against conforming to the world's fashions4--#cd4 ,peter against fashioning ourselves according to the world's lusts4--#ce4 ,james against respect to persons4--#cf4 ,yet ,christians are civil and mannerly in a right way4--#cg4 ,but unlike the world in the nature of it1 and motives to it4--#ch4 ,testimonies in favour of our dissent and practice4 ,i4 ,the third evil effect of pride1 is an excessive desire of personal honour and respect4 ,pride1 therefore loves power1 that she might have homage1 and that every one may give her honour1 and such as are wanting in that1 expose themselves to her anger and revenge4 ,and as pride1 so this evil effect is more or less diffused through corrupt mankind2 and has been the occasion of great animosity1 and mischief in the world4 ,,ii4 ,we have a pregnant instance in holy writ1 what malice and revenge proud man is capable of1 when not gratified in this particular4 ,it had almost cost ,mordecai his neck1 and the whole people of the ,jews their lives1 because he would not bow himself to ,haman1 who was a great favourite to king ,ahasuerus4 ,and the practice of the world1 even in our own age1 will tell us1 that not striking a flag or sail1 and not saluting certain ports or garrisons1 yea1 less things have given rise to mighty wars between states and kingdoms1 to the expense of much treasure1 but more blood4 ,the like has followed about the precedency of princes and their ambassadors4 ,also the envy1 quarrels1 and mischiefs that have happened among private persons1 upon conceit that they have not been respected to their degree or quality among men1 without hat1 knee1 or title3 to be sure1 duels and murders not a few4 ,i was once myself in ,france#c set upon about eleven at night1 as ,i was walking to my lodging1 by a person that waylaid me1 with his naked sword in his hand1 who demanded satisfaction of me for taking no notice of him1 at a time when he civilly saluted me with his hat2 though the truth was1 ,i saw him not when he did it4 ,i will suppose he had killed me1 for he made several passes at me1 or ,i1 in my defence1 had killed him1 when ,i disarmed him1 as the earl of ,crawford's servant saw1 that was by2 ,i ask any man of understanding or conscience1 if the whole ceremony was worth the life of a man1 considering the dignity of the nature1 and the importance of the life of man1 both with respect to ,god his ,creator1 himself1 and the benefit of civil society4 #c ,which was before ,i professed the communion ,i am now of4 ,,iii4 ,but the truth is1 the world1 under its degeneracy from ,god1 is as much out of the way as to true honour and respect1 as in other things2 for mere shows1 and those vain ones1 too1 are much of the honour and respect that are expressed in the world2 that a man may say concerning them1 as the apostle speaks of science1 that is1 they are honours and respects falsely so called2 having nothing of the nature of true honour and respect in them3 but as degenerate men1 loving to be honoured1 first devised them1 so pride only loves and seeks them1 and is affronted and angry for want of them4 ,did men know a true ,christian state1 and the honour that comes from above1 which ,,jesus teaches1 they would not covet these very vanities1 much less insist upon them4 ,,iv4 ,and here give me leave to set down the reasons more particularly1 why ,i1 and the people with whom ,i walk in religious society1 have declined1 as vain and foolish1 several worldly customs and fashions of respect1 much in request at this time of day3 and ,i beseech thee1 reader1 to lay aside all prejudice and scorn1 and with the meekness and inquiry of a sober and discreet mind1 read and weigh what may be here alleged in our defence3 and if we are mistaken1 rather pity and inform1 than despise and abuse our simplicity4 ,v4 ,the first and most pressing motive upon our spirits1 to decline the practice of these present customs1 pulling off the hat1 bowing the body or knee1 and giving people gaudy titles and epithets in our salutations and addresses1 was that savour1 sight and sense of ,god1 by his light and ,spirit given us1 of the ,christian world's apostacy from ,god1 and the cause and effects of that great and lamentable defection4 ,in the discovery of which the sense of our state came first before us1 and we were made to see him whom we pierced1 and to mourn for it4 ,a day of humiliation overtook us1 and we fainted to that pleasure and delight we once loved4 ,now our works went beforehand to judgment1 and a thorough search was made1 and the words of the prophet became well understood by us2 ,who can abide the day of his coming8 and who shall stand when he appears8 ,he is like a refiner's fire1 and like fullers' soap4 7,mal4 iii4 #b47 ,and as the apostle said1 ,if the righteous scarcely be saved1 where shall the ungodly and the sinner appear8 7#a ,peter1 iv4 #ah47 ,wherefore1 says the apostle ,paul1 knowing the terror of the ,lord1 we persuade men3 7#b ,cor4 v4 #aa37 what to do8 ,to come out of the nature1 spirit1 lusts1 and customs of this wicked world3 remembering that1 as ,jesus has said1 ,for every idle word that man shall speak1 he shall give account thereof in the day of judgment4 7,matt4 xii4 #cf47 ,this concern of mind and dejection of spirit was visible to our neighbours2 and we are not ashamed to own1 that the terrors of the ,lord took such hold upon us1 because we had long1 under a profession of religion1 grieved ,god's ,holy ,spirit1 that reproved us in secret for our disobedience2 that as we abhorred to think of continuing in our old sins1 so we feared to use lawful things1 lest we should use them unlawfully4 ,our heaven seemed to melt away1 and our earth to be removed out of its place2 and we were like men1 as the apostle said1 upon whom the ends of the world were come4 ,god knows it was so in this day2 the brightness of his coming to our souls discovered1 and the breath of his mouth destroyed every plant he had not planted in us4 ,he was a swift witness against every evil thought and every unfruitful work2 and1 blessed be his name1 we were not offended in him1 or at his righteous judgments4 ,now it was that a grand inquest came upon our whole life3 every word1 thought1 and deed was brought to judgment1 the root examined1 and its tendency considered4 ,the lust of the eye1 the lust of the flesh1 and the pride of life1 7#a ,john1 ii4 #af17 were opened to our view2 the mystery of iniquity in us4 ,and by knowing the evil leaven1 and its divers evil effects in ourselves1 how it had wrought1 and what it had done1 we came to have a sense and knowledge of the states of others3 and what we could not1 nay1 we dare not let live and continue in ourselves1 as being manifested to us to proceed from an evil principle in the time of man's degeneracy1 we could not comply with in others4 ,now this ,i say1 and that in the fear and presence of the all-seeing1 just ,god1 the present honours and respect of the world1 among other things1 became burdensome to us3 we saw they had no being in paradise1 that they grew in the night-time1 and came from an ill root2 and that they only delighted a vain and ill mind1 and that much pride and folly were in them4 ,,vi4 ,and though we easily foresaw the storms of reproach that would fall upon us for our refusing to practise them2 yet we were so far from being shaken in our judgment1 that it abundantly confirmed our sense of them4 ,for so exalted a thing is man1 and so loving of honour and respect1 even from his fellow-creatures1 that so soon as in tenderness of conscience towards ,god we could not perform them as formerly1 he became more concerned than for all the rest of our differences1 however material to salvation4 ,so that let the honour of ,god and our own salvation do as it will1 it was greater heresy and blasphemy to refuse him the homage of the hat1 and his usual titles of honour2 to deny to pledge his healths1 or play with him at cards and dice1 than any other principle we maintained3 for being less in his view1 it seemed not so much in his way4 ,,vii4 ,and though it be frequently objected that we seek to set up outward forms of preciseness1 and that is but as a green riband1 the badge of the party1 the better to be known3 ,i do declare1 in the fear of ,almighty ,god1 that these are but the imaginations and vain constructions of insensible men1 that have not had that sense which the ,lord hath given us1 of what arises from the right and the wrong root in man3 and when such censurers of our simplicity shall be inwardly touched and awakened by the mighty power of ,god1 and see things as they are in their proper natures and seeds1 they will then know their own burden1 and easily acquit us1 without the imputation of folly or hypocrisy herein4 ,,viii4 ,to say that we strain at small things1 which becomes not people of so fair pretensions to liberty and freedom of spirit3 ,i answer with meekness1 truth1 and sobriety2 first1 nothing is small that ,god makes matter of conscience to do1 or leave undone4 ,next as inconsiderable as they are made1 by those that object upon us1 they are much set by2 so greatly as for our not giving them to be beaten1 imprisoned1 refused justice1 c4 ,to say nothing of the derision and reproach that hath been frequently flung at us on this account4 ,so that if we had wanted a proof of the truth of our inward belief and judgment1 the very practice of them that opposed it would have abundantly confirmed us4 ,but let it suffice to us1 that ,wisdom is justified of her children3 7,matt4 xi4 #ai37 we only passively let fall the practice of what we are taught to believe is vain and unchristian3 in which we are negative to forms3 for we leave off1 we do not set up forms4 ,,ix4 ,the world is so set upon the ceremonious parts and outside of things1 that it has well beseemed the wisdom of ,god in all ages to bring forth his dispensations with very different appearances to their settled customs2 thereby contradicting human inventions1 and proving the integrity of his confessors4 ,nay1 it is a test upon the world3 it tries what patience1 kindness1 sobriety1 and moderation they have3 if the rough and homely outside of truth stumble not their minds from the reception of it1 whose beauty is within3 it makes a great discovery upon them4 ,for he who refuses a precious jewel1 because it is presented in a plain box1 will never esteem it to its value1 nor set his heart upon keeping it2 therefore ,i call it a test1 because it shows where the hearts and affections of the people stick1 after all their great pretence to more excellent things4 ,x4 ,it is also a mighty trial upon ,god's people1 in that they are put upon the discovery of their contradiction to the customs generally received and esteemed in the world2 which exposes them to the wonder1 scorn1 and abuse of the multitude4 ,but there is a hidden treasure in it3 it inures us to reproach1 it teaches us to despise the false reputation of the world1 and silently to undergo the contradiction and scorn of its votaries2 and finally with a ,christian meekness and patience to overcome their injuries and reproaches4 ,add to this2 it weans thee of thy familiars2 for being slighted of them as a ninny1 a fool1 a frantic1 c4 thou art delivered from a greater temptation2 and that is the power and influence of their vain conversation4 ,and last of all1 it lists thee of the company of the blessed1 mocked1 persecuted ,,jesus3 to fight under his banner against the world1 the flesh1 and the devil3 that after having faithfully suffered with him in a state of humiliation1 thou mayst reign with him in a state of glorification3 who glorifies his poor1 despised1 constant followers with the glory he had with the ,father before the world began4 7,john1 xvii4 #e47 ,this was the first reason of our declining to practise the before-mentioned honours1 respect1 c4 ,,xi4 ,the second reason why we decline and refuse the present use of these customs in our addresses and salutations1 is from the consideration of their very emptiness and vanity3 that there is nothing of true honour and respect in them1 supposing them not to be evil4 ,and1 as religion and worship are degenerated into form and ceremony1 and they not according to primitive practice neither1 so is honour and respect too2 there being little of that in the world as well as of the other2 and to be sure1 in these customs1 none that is justifiable by ,scripture or reason4 ,,xii4 ,in ,scripture we find the word honour often and diversely used4 ,first for obedience3 as when ,god saith1 ,they that honour me2 7#a ,sam4 ii4 #cj37 that is1 that keep my commandments4 ,honour the king2 7#a ,pet4 ii4 #ag27 that is1 obey the king4 ,honour thy father and mother2 7,exod4 xx4 #ab27 that is1 saith the apostle to the ,ephesians1 ,obey thy father and thy mother in the ,lord1 for that is right3 7,eph4 vi4 #a1 #b37 take heed to their precepts and advice3 presupposing always1 that rulers and parents command lawful things1 else they dishonour themselves to enjoin unlawful things2 and subjects and children dishonour their superiors and parents1 in complying with their unrighteous commands4 ,also ,christ uses this word so1 when he says1 ,i have not a devil1 but ,i honour my ,father1 and ye dishonour me2 7,john1 viii4 #di27 that is1 ,i do my ,father's will in what ,i do1 but you will not hear me2 you reject my counsel1 and will not obey my voice4 ,it was not refusing hat and knee1 nor empty trifles3 no1 it was disobedience2 resisting him that ,god had sent1 and not believing in him4 ,this was the dishonour he taxed them with2 using him as an impostor1 that ,god had ordained for the salvation of the world4 ,and of these dishonourers there are but too many at this day4 ,christ has a saying to the same effect2 ,that all men should honour the ,son1 even as they honour the ,father2 and he that honoureth not the ,son1 honoureth not the ,father1 which hath sent him3 7,john1 v4 #bc37 that is1 they that hearken not to ,christ1 and do not worship and obey him1 they do not hear1 worship1 nor obey ,god4 ,as they pretended to believe in ,god1 so they were to have believed in him2 he told them so4 ,this is pregnantly manifested in the case of the centurion1 whose faith was so much commended by ,christ2 where1 giving ,jesus an account of his honourable station1 he tells him1 ,he had soldiers under his authority1 and when he said to one1 ,go1 he went2 to another1 ,come1 he came2 and to a third1 ,do this1 he did it4 7,luke1 vii4 #h47 ,in this it was he placed the honour of his capacity1 and the respect of his soldiers1 and not in hats and legs3 nor are such customs yet in use amongst soldiers1 being effeminate1 and unworthy of masculine gravity4 ,,xiii4 ,in the next place1 honour is used for preferment to trust and eminent employments4 ,so the ,psalmist1 speaking to ,god3 ,for thou hast crowned him with glory and honour3 again1 ,honour and majesty hast thou laid on him2 7,psalm viii4 #e2 xxi4 #e27 that is1 ,god hath given ,christ power over all his enemies1 and exalted him to great dominion4 ,thus the wise man intimates1 when he says1 ,the fear of the ,lord is the instruction of wisdom1 and before honour is humility4 7,prov4 xv4 #cc47 ,that is1 before advancement or preferment is humility4 ,further1 he has this saying1 ,as snow in summer1 and as rain in harvest1 so honour is not seemly for a fool3 7,prov4 xxvi4 #aj37 that is1 a fool is not capable of the dignity of trust1 employment1 or preferment3 they require virtue1 wisdom1 integrity1 diligence1 with which fools are unfurnished4 ,and yet if the respects and titles in use amongst us are to go for marks of honour1 ,solomon's proverb will take place1 and doubtless doth1 upon the practice of this age1 that yields so much of that honour to a great many of ,solomon's fools2 who are not only silly men1 but wicked too2 such as refuse instruction1 and hate the fear of the ,lord2 7,prov4 xiii4 #ah27 which only maketh one of his wise men4 ,,xiv4 ,and as virtue and wisdom are the same1 so folly and wickedness4 ,thus ,shechem's lying with ,dinah1 ,jacob's daughter1 is called3 7,gen4 xxxiv4 #g37 so is the rebellion and wickedness of the ,israelites in ,joshua4 7,josh4 vii4 #ae47 ,the ,psalmist expresses thus3 ,my wounds stink1 because of my foolishness3 7,psalm xxxviii4 #e37 that is1 his sin4 ,and1 ,the ,lord will speak peace to his saints1 but let them not turn again to folly3 7,psalm lxxxv4 #h37 that is1 to evil4 ,his own iniquities1 says ,solomon1 shall take the wicked himself1 and he shall be holden with the cords of his sins3 he shall die without instruction1 and in the greatness of his folly he shall go astray4 7,prov4 v4 #bb1 #bc47 ,christ puts foolishness with blasphemy1 pride1 theft1 murders1 adulteries1 wickedness1 c4 7,mark1 vii4 #aj-ab47 ,i was the more willing to add these passages1 to show the difference that there is between the mind of the ,holy ,ghost1 and the notion that those ages had of fools1 that deserve not honour1 and that which is generally meant by fools and folly in our time2 that we may the better understand the disproportion there is between honour1 as then understood by the ,holy ,ghost1 and those that were led thereby2 and the apprehension of it1 and the practice of those latter ages of professed ,christians4 ,,xv4 ,but honour is also taken for reputation1 and it is so understood with us3 ,a gracious woman1 says ,solomon1 retaineth honour2 7,prov4 xi4 #af27 that is1 she keeps her credit3 and by her virtue1 maintains her reputation1 of sobriety and chastity4 ,in another place1 ,it is an honour for a man to cease from strife3 7,prov4 xx4 #c37 that is1 it makes for his reputation1 as a wise and good man4 ,christ uses the word thus1 where he says1 ,a prophet is not without honour1 save in his own country2 7,matt4 xiii4 #eg27 that is1 he has credit1 and is valued1 save at home4 ,the apostle to the ,thessalonians has a saying to this effect3 ,that every one of you should know how to possess his vessel in sanctification and honour3 7#a ,thes4 iv4 #d37 that is1 in chastity and sobriety4 ,in all which nothing of the fashions by us declined is otherwise concerned than to be totally excluded4 ,,xvi4 ,there is yet another use of the word honour in ,scripture1 and that is to functions and capacities3 as1 ,an elder is worthy of double honour3 7#a ,tim4 v4 #ag37 that is1 he deserves double esteem1 love1 and respect2 being holy1 merciful1 temperate1 peaceable1 humble1 c41 especially one that labours in word and doctrine4 ,so ,paul recommends ,epaphroditus to the ,philippians2 ,receive him therefore in the ,lord with all gladness1 and hold such in reputation3 7,phil4 ii4 #bi37 as if he had said1 ,let them be valued and regarded by you in what they say and teach4 ,which is the truest1 and most natural and convincing way of testifying respect to a man of ,god2 as ,christ said to his disciples1 ,if ye love me ye will keep my sayings4 ,further1 the apostle bids us1 ,to honour widows indeed3 that is1 such women who are of chaste lives and exemplary virtue are honourable4 ,,xvii4 ,the word honour1 in the ,scripture1 is also used from superiors to inferiors4 ,which is plain in the instance of ,ahasuerus to ,haman2 ,what shall be done to the man whom the king delighteth to honour8 7,esther1 vi4 #f47 ,why1 he mightily advanced him1 as ,mordecai afterwards4 ,and more particularly it is said1 that the ,jews had light1 and gladness1 and joy1 and honour3 7,esther1 viii4 #af37 that is1 they escaped the persecution that was like to fall upon them1 and by the means of ,esther and ,mordecai1 they enjoyed not only peace1 but favour and countenance too4 ,in this sense the apostle ,peter advised ,christian men ,to honour their wives3 7#a ,pet4 iii4 #g37 that is1 to love1 value1 cherish1 countenance1 and esteem them1 for their fidelity and affection to their husbands1 for their tenderness and care over their children1 and for their diligence and circumspection in their families4 ,there is no ceremonious behaviour1 or gaudy titles requisite to express this honour4 ,thus ,god honours holy men3 ,them that honour me1 says the ,lord1 ,i will honour2 and they that despise me shall be lightly esteemed3 7#a ,sam4 ii4 #cj37 that is1 ,i will do good to them1 ,i will love1 bless1 countenance1 and prosper them that honour me1 that obey me3 but they that despise me1 that resist my ,spirit1 and break my law1 they shall be lightly esteemed1 little set by or accounted of2 they shall not find favour with ,god1 nor righteous men4 ,and so we see it daily among men3 if the great visit or concern themselves to aid the poor2 we say1 that such a great man did me the honour to come and see1 or help me in my need4 ,,xviii4 ,i shall conclude this with one passage more1 and that is a very large1 plain1 and pertinent one3 ,honour all men1 and love the brotherhood3 7#a ,pet4 ii4 #ag37 that is1 love is above honour1 and that is reserved for the brotherhood4 ,but honour1 which is esteem and regard1 that thou owest to all men2 and if all1 then thy inferiors4 ,but why for all men8 ,because they are the creation of ,god1 and the most noble part of his creation too3 they are also thy own kind3 be natural1 and assist them with what thou canst2 be ready to perform any real respect1 and yield them any good or countenance thou canst4 ,,xix4 ,and yet there seems a limitation to the command1 ,honour all men1 in that passage of godly ,david1 ,who shall abide in thy tabernacle8 who shall dwell in thy holy hill8 he in whose eyes a vile person is contemned2 but he honoureth them that fear the ,lord4 7,psalm xv4 #a1 #d47 ,here honour is confined and affixed to godly persons2 and dishonour made the duty of the righteous to the wicked1 and a mark of their being righteous1 that they dishonour1 that is1 slight or disregard them4 ,to conclude this ,scripture inquiry after honour1 ,i shall contract the subject of it under three capacities1 superiors1 equals1 and inferiors3 honour1 to superiors is obedience2 to equals1 love2 to inferiors1 countenance and help3 that is honour after ,god's mind1 and the holy people's fashion of old4 ,,xx4 ,but how little of all this is to be seen or had in a poor empty hat1 bow1 cringe1 or gaudy1 flattering title1 let the truth-speaking witness of ,god in all mankind judge4 ,for ,i must not appeal to corrupt1 proud1 and self-speaking man1 of the good or evil of those customs2 that as little as he would render them1 are loved and sought by him1 and he is out of humour and angry if he has them not4 ,this is our second reason why we refuse to practise the accustomed ceremonies of honour and respect2 because we find no such notion or expression of honour and respect1 recommended to us by the ,holy ,ghost in the ,scriptures of truth4 ,,xxi4 ,our third reason for not using them as testimonies of honour and respect is1 because there is no discovery of honour or respect to be made by them3 it is rather eluding and equivocating it2 cheating people of the honour and respect that is due to them2 giving them nothing in the show of something4 ,there is in them no obedience to superiors1 no love to equals1 no help or countenance to inferiors4 ,,xxii4 ,we are1 we declare to the whole world1 for true honour and respect2 we honour the king1 our parents1 our masters1 our magistrates1 our landlords1 one another2 yea1 all men1 after ,god's way1 used by holy men and women of old time3 but we refuse these customs as vain and deceitful2 not answering the end they are used for4 ,,xxiii4 ,but1 fourthly1 there is yet more to be said3 we find that vain1 loose1 and worldly people are the great lovers and practisers of them1 and most deride our simplicity of behaviour4 ,now we assuredly know1 from the sacred testimonies1 that those people cannot give true honour that live in a dishonourable spirit2 they understand it not2 but they can give the hat and knee1 and that they are very liberal of1 nor are any more expert at it4 ,this is to us a proof that no true honour can be testified by those customs1 which vanity and looseness love and use4 ,,xxiv4 ,next to them ,i will add hypocrisy1 and revenge too4 ,for how little do many care for each other6 ,nay1 what spite1 envy1 animosity1 secret backbiting1 and plotting one against another1 under the use of these idle respects2 till passion1 too strong for cunning1 breaks through hypocrisy into open affront and revenge6 ,it cannot be so with the ,scripture honour3 to obey1 or prefer a man1 out of spite1 is not usually done3 and to love1 help1 serve1 and countenance a person1 in order to deceive and be revenged of him1 is a thing never heard of3 these admit of no hypocrisy nor revenge4 ,men do not these things to palliate ill-will1 which are the testimonies of quite the contrary4 ,it is absurd to imagine it1 because impossible to be done4 ,,xxv4 ,our sixth reason is1 that honour was from the beginning3 but hat-respects and most titles are of late3 therefore there was true honour before hats or titles2 and consequently true honour stands not in them4 ,and that which ever was the way to express true honour is the best way still2 and this the ,scripture teaches better than dancing-masters can do4 ,,xxvi4 ,seventhly1 if honour consists in such-like ceremonies1 then will it follow1 that they are most capable of showing honour who perform it most exactly1 according to the mode or fashion of the times2 consequently1 that man hath not the measure of true honour1 from a just and reasonable principle in himself1 but by the means and skill of the fantastic dancing-masters of the times3 and for this cause it is we see that many give much money to have their children learn their honours1 falsely so called4 ,and what doth this but totally exclude the poor country people2 who1 though they plough1 till1 sow1 reap1 go to market1 and in all things obey their justices1 landlords1 fathers1 and masters1 with sincerity and sobriety1 rarely use those ceremonies2 but if they do it is so awkwardly and meanly1 that they are esteemed by a court critic so ill favoured as only fit to make a jest of and be laughed at3 but what sober man will not deem their obedience beyond the others' vanity and hypocrisy8 ,this base notion of honour turns out of doors the true1 and sets the false in its place4 ,let it be further considered1 that the way or fashion of doing it is much more in the design of its performers1 as well as view of its spectators1 than the respect itself4 ,whence it is commonly said1 ,he is a man of good mien2 or1 ,she is a woman of exact behaviour4 ,and what is this behaviour but fantastic1 cramped postures and cringings1 unnatural to their shape2 and1 if it were not fashionable1 ridiculous to the view of all people2 and is therefore to the ,eastern countries a proverb4 ,,xxvii4 ,but yet1 eighthly1 real honour consists not in a hat1 bow1 or title1 because all these things may be had for money1 for which reason1 how many dancing-schools1 plays1 c4 are there in the land1 to which youth is generally sent to be educated in these vain fashions6 ,whilst they are ignorant of the honour that is of ,god1 and their minds are allured to visible things that perish2 and instead of remembering their ,creator1 are taken up with toys and fopperies2 and sometimes so much worse1 as to cost themselves a disinheriting1 and their indiscreet parents grief and misery all their days4 7,prov4 iii4 #i47 ,if parents would honour ,god in the help of his poor with the substance they bestow on such an education1 they would find a far better account in the end4 ,,xxviii4 ,but lastly1 we cannot esteem bows1 titles1 and pulling off of hats1 to be real honour1 because such-like customs have been prohibited by ,god1 his ,son1 and servants in days past4 ,this ,i shall endeavour to show by three or four express authorities4 ,,xxix4 ,my first example and authority is taken from the story of ,mordecai and ,haman2 so close to this point1 that methinks it should at least command silence to the objections frequently advanced against us4 ,haman was first minister of state1 and favourite to king ,ahasuerus4 ,the text says1 ,that the king set his seat above all the princes that were with him2 and all the king's servants bowed and reverenced ,haman2 for the king had so commanded concerning him2 but ,mordecai1 it seems1 bowed not1 nor did him reverence4 7,esther1 iii4 #a1 #b47 ,this at first made ill for ,mordecai2 a gallows was prepared for him at ,haman's command4 ,but the sequel of the story shows that ,haman proved his own invention1 and ended his pride with his life upon it4 ,well now1 speaking as the world speaks1 and looking upon ,mordecai without the knowledge of the success2 was not ,mordecai a very clown1 at least a silly1 morose1 and humorous man1 to run such a hazard for a trifle8 ,what hurt had it done him to have bowed to and honoured one the king honoured8 ,did he not despise the king1 in disregarding ,haman8 ,nay1 had not the king commanded that respect2 and are not we to honour and obey the king8 ,one would have thought he might have bowed for the king's sake1 whatever he had in his heart1 and yet have come off well enough2 for that he bowed not merely to ,haman1 but to the king's authority2 besides1 it was but an innocent ceremony4 ,but it seems ,mordecai was too plain and stout1 and not fine and subtle enough to avoid the displeasure of ,haman4 ,howbeit1 he was an excellent man3 he feared ,god1 and wrought righteousness4 ,and in this very thing also he pleased ,god1 and even the king too1 at last1 that had most cause to be angry with him3 for he advanced him to ,haman's dignity2 and if it could be to greater honour4 ,it is true1 sad news first came2 no less than destruction to ,mordecai1 and the whole people of the ,jews besides1 for his sake3 but ,mordecai's integrity and humiliation1 his fasting1 and strong cries to ,god prevailed1 and the people were saved1 and poor condemned ,mordecai comes1 after all1 to be exalted above the princes1 whether in this or any other respect4 ,they that endure faithful in that which they are convinced ,god requires of them1 though against the grain and humour of the world and themselves too1 they shall find a blessed recompense in the end4 ,my brethren1 remember the cup of cold water3 ,we shall reap if we faint not4 ,and call to mind1 that our ,captain bowed not to him that told him1 ,if thou wilt fall down and worship me1 ,i will give thee all the glory of the world3 shall we bow then8 ,o no6 ,let us follow our blessed ,leader4 ,,xxx4 ,but before ,i leave this section1 it is fit ,i add1 that in conference with a late bishop1 and none of the least eminent1 upon this subject and instance1 ,i remember he sought to evade it thus3 ,mordecai1 says he1 did not refuse to bow1 as it was a testimony of respect to the king's favourite2 but he1 being a figure and type of ,christ1 refused1 because ,haman was of the uncircumcision1 and ought to bow to him rather4 ,to which ,i replied1 ,that allowing ,mordecai to be a figure of ,christ1 and the ,jews of ,god's people or church2 and that as the ,jews were saved by ,mordecai1 so the church is saved by ,christ2 this makes for me2 for then1 by that reason1 the spiritual circumcision1 or people of ,christ1 are not to receive and bow to the fashions and customs of the spiritual uncircumcision1 who are the children of the world2 of which such as were condemnable so long ago in the time of the type and figure1 can by no means be justifiably received or practised in the time of the antitype or substance itself4 ,on the contrary1 this shows expressly1 we are faithfully to decline such worldly customs1 and not to fashion ourselves according to the conversation of earthly-minded people2 but be renewed and changed in our ways1 and keep close to our ,mordecai2 who having not bowed1 we must not bow1 that are his people and followers4 ,and whatever be our sufferings or reproaches1 they will have an end3 ,mordecai1 our captain1 that appears for his people throughout all the provinces1 in the king's gate1 will deliver us at last2 and1 for his sake1 we shall be favoured and loved of the king himself too4 ,so powerful is faithful ,mordecai at last4 ,therefore let us all look to ,jesus1 our ,mordecai1 the ,israel indeed2 ,he that has power with ,god1 and would not bow in the hour of temptation1 but has mightily prevailed2 and therefore is a ,prince for ever1 and of his government there shall be no end4 7,isa4 ix4 #g47 ,,xxxi4 ,the next ,scripture instance ,i urge against these customs1 is a passage in ,job1 thus expressed3 ,let me not1 ,i pray you1 accept any man's person2 neither let me give flattering titles unto man1 for ,i know not to give flattering titles2 in so doing1 my ,maker would soon take me away4 7,job1 xxxii4 #ba1 #bb47 ,the question that will arise upon the allegation of this ,scripture is this1 viz4 ,what titles are flattering8 ,the answer is as obvious1 namely1 ,such as are empty and fictitious1 and make him more than he is3 as to call a man what he is not1 to please him2 or to exalt him beyond his true name1 office1 or desert1 to gain upon his affections2 who1 it may be1 lusteth to honour and respect3 such as these1--most excellent1 most sacred1 your grace1 your lordship1 most dread majesty1 right honourable1 right worshipful1 may it please your majesty1 your grace1 your lordship1 your honour1 your worship1 and the like unnecessary titles and attributes1 calculated only to please and tickle poor1 proud1 vain1 yet mortal man4 ,likewise to call man what he is not1 as my lord1 my master1 c41 and wise1 just1 or good1 when he is neither1 only to please him1 or show him respect4 ,it was familiar thus to do among the ,jews1 under their degeneracy2 wherefore one came to ,christ1 and said1 ,good master1 what shall ,i do to have eternal life8 7,luke1 xviii4 #ah47 ,it was a salutation or address of respect in those times4 ,it is familiar now3 good my lord1 good sir1 good master1 do this1 or do that4 ,but what was ,christ's answer8 how did he take it8 ,why callest thou me good8 says ,christ2 there is none good1 save one1 that is ,god4 7,verse #ai47 ,he rejected it that had more right to keep it than all mankind3 and why8 ,because there was one greater than he2 and that he saw the man addressed it to his manhood1 after the way of the times1 and not to his divinity which dwelt within it3 therefore ,christ refuses it1 showing and instructing us that we should not give such epithets and titles commonly to men2 for good being due alone to ,god and godliness1 it can only be said in flattery to fallen man1 and therefore sinful to be so said4 ,this plain and exact life well became ,him1 that was on purpose manifested to return and restore man from his lamentable degeneracy1 to the innocency and purity of his first creation2 who has taught us to be careful how we use and give attributes unto man by that most severe saying1 ,that every idle word that man shall speak1 he shall give an account thereof in the day of judgment4 7,matt4 xii4 #c1 #f47 ,and that which should warn all men of the latitude they take herein1 and sufficiently justifies our tenderness is this1 ,that man can scarcely commit greater injury and offence against ,almighty ,god1 than to ascribe any of his attributes unto man1 the creature of his word1 and the work of his hands4 ,he is a jealous ,god of his honour1 and will not give his glory unto another4 ,besides1 it is so near the sin of the aspiring fallen angels1 that affected to be greater and better than they were made and stated by the great ,lord of all1 and to entitle man to a station above his make and orb1 looks so like idolatry 7the unpardonable sin under the law7 that it is hard to think how men and women professing ,christianity1 and seriously reflecting upon their vanity and evil in these things1 can continue in them1 much less plead for them2 and least of all reproach and deride those that through tenderness of conscience cannot use and give them4 ,it seems that ,elihu did not dare to do it2 but put such weight upon the matter as to give this for one reason for his forbearance1 to wit1 lest my ,maker should soon take me away3 that is1 for fear ,god should strike me dead1 ,i dare not give man titles that are above him1 or titles merely to please him4 ,i may not1 by any means1 gratify that spirit which lusteth after such things4 ,god is to be exalted1 and man abased4 ,god is jealous of man's being set higher than his station3 he will have him keep his place1 know his original1 and remember the rock from whence he came3 that what he has is borrowed2 not his own but his ,maker's1 who brought him forth and sustained him2 which man is very apt to forget3 and lest ,i should be accessory to it by flattering titles1 instead of telling him truly and plainly what he is1 and using them as he ought to be treated1 and thereby provoke my ,maker to displeasure1 and he in his anger and jealousy should take me soon away1 or bring sudden death and an untimely end upon me1 ,i dare not use1 ,i dare not give such titles unto men4 ,,xxxii4 ,but if we had not this to allege from the ,old ,testament writings1 it should and ought to suffice with ,christians1 that these customs are severely censured by the great ,lord and ,master of their religion2 who is so far from putting people upon giving honour one to another1 that he will not indulge them in it1 whatever be the customs of the country they live in3 for he charges it upon the ,jews as a mark of their apostasy2 ,how can ye believe which receive honour one of another1 and seek not the honour that cometh from ,god only8 where their infidelity concerning ,christ is made the effect of seeking worldly1 and not heavenly honour only4 ,and the thing is not hard to apprehend1 if we consider that self-love and desire of honour from men is inconsistent with the love and humility of ,christ4 ,they sought the good opinion and respect of the world2 how then was it possible they should leave all and follow him1 whose kingdom is not of this world2 and that came in a way so cross to the mind and humour of it8 ,and that this was the meaning of our ,lord ,jesus is plain3 for he tells us what that honour was they gave and received1 which he condemned them for1 and of which he bid the disciples of his humility and cross beware4 ,his words are these1 and he speaks them not of the rabble but of the doctors1 the great men1 the men of honour among the ,jews3 ,they love1 says he1 the uppermost rooms at feasts1 7,matt4 xxiii4 #f17 that is1 places of greatest rank and respect2 and greetings1 7,mark1 xii4 #ch17 that is1 salutations of respect1 such as pulling off the hat1 and bowing the body are in our age1 in the market-places1 viz4 in the places of note and concourse1 the public walks and exchanges of the country4 ,and lastly1 they love1 says ,christ1 to be called of men1 ,rabbi1 ,rabbi3 one of the most eminent titles among the ,jews4 ,a word comprehending an excellency equal to many titles3 it may stand for your grace1 your lordship1 right reverend father1 c4 ,it is upon these men of breeding and quality that he pronounces his woes1 making these practices some of the evil marks by which to know them1 as well as some of the motives of his threatenings against them4 ,but he leaves it not here3 he pursues this very point of honour above all the rest in his caution to his disciples2 to whom he gave in charge thus3 ,but be not ye called ,rabbi2 for one is your ,master1 even ,christ1 and all ye are brethren4 7,matt4 xviii4 #h1 #aj-ab47 ,neither be ye called ,masters2 but he that is greatest amongst you shall be your servant3 and whoever shall exalt himself shall be abased4 ,plain it is that these passages carry a severe rebuke1 both to worldly honour in general1 and to those members and expressions of it in particular1 which1 as near as the language of ,scripture and customs of that age will permit1 do distinctly reach and allude to those of our own time2 for the declining of which we have suffered so much scorn and abuse1 both in our persons and estates2 ,god forgive the unreasonable authors of it6 ,,xxxiii4 ,the apostle ,paul has a saying of great weight and fervency1 in his epistle to the ,romans1 very agreeable to this doctrine of ,christ2 it is this3 ,i beseech you therefore brethren1 by the mercies of ,god1 that ye present your bodies a living sacrifice1 holy1 acceptable unto ,god1 which is your reasonable service2 and be not conformed to this world1 but be ye transformed by the renewing of your mind1 that ye may prove what is that good1 that acceptable1 and perfect will of ,god4 7,rom4 xii4 #a1 #b47 ,he wrote to a people1 in the midst of the ensnaring pomp and glory of the world4 ,rome was the seat of ,csar1 and the empire2 the mistress of invention4 ,her fashions1 as those of ,france now1 were as laws to the world1 at least at ,rome3 whence it is proverbial1 ,cum fueris ,rom1 ,romano vivito more4 ,when thou art at ,rome1 thou must do as ,rome does4 ,but the apostle is of another mind2 he warns the ,christians of that city1 that they be not conformed2 that is1 that they do not follow the vain fashions and customs of this world1 but leave them4 ,the emphasis lies upon this1 as well as upon conformed2 and it imports1 that this world1 which they were not to conform to1 was the corrupt and degenerate condition of mankind in that age4 ,wherefore the apostle proceeds to exhort those believers1 and that by the mercies of ,god1 the most powerful and winning of all arguments1 that they would be transformed2 that is1 changed from the way of life customary among the ,romans2 and prove what is that acceptable will of ,god4 ,as if he had said1 ,examine what you do and practise2 see if it be right1 and that it please ,god2 call every thought1 word1 and action to judgment2 7,john1 iii4 #ba27 try whether they are wrought in ,god or not2 that so you may prove or know1 what is that good1 and acceptable1 and perfect will of ,god4 ,,xxxiv4 ,the next scripture authority we appeal to1 in our vindication1 is a passage of the apostle ,peter1 in his first epistle written to the believing strangers throughout the countries of ,pontus1 ,galatia1 ,cappadocia1 ,asia1 and ,bithynia2 which were the churches of ,christ ,jesus in those parts of the world1 gathered by his power and spirit3 it is this2 ,gird up the loins of your minds2 be sober and hope to the end1 for the grace that is to be brought unto you at the revelation of ,jesus ,christ2 as obedient children1 not fashioning yourselves according to the former lusts in your ignorance4 7#a ,pet4 i4 #ac1 #ad47 ,that is1 be not found in the vain fashions and customs of the world1 unto which you conformed in your former ignorance2 but as you have believed in a more plain and excellent way1 so be sober and fervent1 and hope to the end3 do not give out2 let them mock on2 bear ye the contradiction of sinners constantly1 as obedient children1 that you may receive the kindness of ,god1 at the revelation of ,jesus ,christ4 ,and therefore does the apostle call them strangers1 a figurative speech1 people estranged from the customs of the world1 of new faith and manners2 and so unknown of the world3 and if such strangers1 then not to be fashioned or conformed to their pleasing respects and honours1 whom they were estranged from3 because the strangeness lay in leaving that which was customary and familiar to them before4 ,the following words1 verse #ag1 prove he used the word strangers in a spiritual sense2 ,pass the time of your sojourning here in fear2 that is1 pass the time of your being as strangers on earth in fear2 not after the fashions of the world4 ,a word in the next chapter1 further explains his sense1 where he tells the believers1 that they are a peculiar people2 to wit1 a distinct1 a singular and separate people from the rest of the world3 not any longer to fashion themselves according to their customs4 ,but ,i do not know how that could be1 if they were to live in communion with the world1 in its respects and honours2 for that is not to be a peculiar or separate people from them1 but to be like them1 because conformable to them4 ,,xxxv4 ,i shall conclude my scripture testimonies against the foregoing respects1 with that memorable and close passage of the apostle ,james against respect of persons in general after the world's fashion3 ,my brethren1 have not the faith of our ,lord ,jesus ,christ1 the ,lord of glory1 with respect of persons3 for if there come unto your assembly a man with a gold ring1 in goodly apparel3 and there come in also a poor man in vile raiment1 and ye have respect to him that weareth the gay clothing1 and say unto him1 ,sit thou here in a good place1 7or well and seemly1 as the word is27 and say to the poor1 ,stand thou there1 or sit here under my footstool2 are ye not then partial in yourselves1 and are become judges of evil thoughts8 7,james1 ii4 #a-d47 ,that is1 they knew they did amiss3 ,if ye fulfil the royal law1 according to the scripture1 ,thou shalt love thy neighbour as thyself1 ye do well2 but if ye have respect to persons1 ye commit sin1 and are convinced of the law as transgressors4 7,james1 ii4 #h1 #i47 ,this is so full there seems nothing left for me to add1 or others to object4 ,we are not to respect persons1 that is the first thing3 and the next thing is1 if we do we commit sin1 and break the law2 ,at our own peril be it4 ,and yet perhaps some will say1 that by this we overthrow all distinction amongst men1 under their divers qualities1 and introduce a reciprocal and relational respect in the room of it3 but if it be so1 ,i cannot help it1 the apostle ,james must answer for it1 who has given us this doctrine for ,christian and apostolical4 ,and yet one greater than he told his disciples1 of whom ,james was one1 ,ye know that the princes of the ,gentiles exercise dominion over them1 c4 ,but it shall not be so among you2 but whosoever will be chief among you1 let him be your servant4 7,mat4 xx4 #be-bg47 ,that is1 he that affects rule1 and seeks to be uppermost1 shall be esteemed least among you4 ,and to say true on the whole matter1 whether we regard those early times of the world1 that were antecedent to the coming of ,christ or soon after1 there was yet a greater simplicity than in the times in which we are fallen4 ,for those early times of the world1 as bad as they were in other things1 were great strangers to the frequency of these follies3 nay1 they hardly used some of them1 at least very rarely4 ,for if we read the ,scriptures1 such a thing as my lord ,adam1 though lord of the world1 is not to be found3 nor my lord ,noah neither1 the second lord of the earth3 nor yet my lord ,abraham1 the father of the faithful2 nor my lord ,isaac2 nor my lord ,jacob2 but much less is my lord ,paul1 c4 to be found in the ,bible3 and less your holiness1 or your grace4 ,nay1 among the ,gentiles1 the people wore their own names with more simplicity1 and used not the ceremony of speech that is now practised among ,christians1 nor yet anything like it4 ,my lord ,solon1 my lord ,phocion1 my lord ,plato1 my lord ,aristotle1 my lord ,scipio1 my lord ,fabius1 my lord ,cato1 my lord ,cicero1 are not to be read in any of the ,greek or ,latin stories1 and yet they were some of the sages and heroes of those great empires4 ,no1 their own names were enough to distinguish them from other men1 and their virtue and employments in the public service were their titles of honour4 ,nor has this vanity yet crept far into the ,latin writers1 where it is familiar for authors to cite the most learned and the most noble1 without any addition to their names1 unless worthy or learned3 and if their works give it them1 we make no conscience to deny it them4 ,for instance2 the ,fathers they only cite thus3 ,polycarpus1 ,ignatius1 ,irenus1 ,cyprian1 ,tertullian1 ,origen1 ,arnobius1 ,lactantius1 ,chrysostom1 ,jerom1 c4 ,more modern writers2 ,damascen1 ,rabanus1 ,paschasius1 ,theophylact1 ,bernard1 c4 ,and of the last age1 ,luther1 ,melancthon1 ,calvin1 ,beza1 ,zuinglius1 ,marlorat1 ,vossius1 ,grotius1 ,dalleus1 ,amyralldus1 c4 ,and of our own country1 ,gildas1 ,beda1 ,alcuinus1 ,horn1 ,bracton1 ,grosteed1 ,littleton1 ,cranmer1 ,ridley1 ,jewel1 ,whitaker1 ,seldon1 c4 ,and yet ,i presume this will not be thought uncivil or rude4 ,why then is our simplicity 7and so honestly grounded too1 as conscience against pride in man1 that so evilly and perniciously loves and seeks worship and greatness7 so much despised and abused1 and that by professed ,christians too1 who take themselves to be the followers of ,him1 that has forbidden these foolish customs1 as plainly as any other impiety condemned in his doctrine8 ,i earnestly beg the lovers1 users1 and expecters of these ceremonies1 to let this ,i have written have some consideration and weight with them4 ,,xxxvi4 ,however1 ,christians are not so ill-bred as the world think2 for they show respect too3 but the difference between them lies in the nature of the respect they perform1 and the reasons of it4 ,the world's respect is an empty ceremony1 no soul nor substance in it3 the ,christian's is a solid thing1 whether by obedience to superiors1 love to equals1 or help and countenance to inferiors4 ,next1 their reasons and motives to honour and respect1 are as wide one from the other3 for fine apparel1 empty titles1 or large revenues are the world's motives1 being things her children worship3 but the ,christian's motives are the sense of his duty in ,god's sight2 first to parents and magistrates2 and then to inferior relations3 and lastly to all people1 according to their virtue1 wisdom1 and piety2 which is far from respect to the mere persons of men1 or having their persons in admiration for reward3 much less on such mean and base motives as wealth and sumptuous raiment4 ,,xxxvii4 ,we shall easily grant1 our honour1 as our religion1 is more hidden2 and that neither are so discernible by worldly men1 nor grateful to them4 ,our plainness is odd1 uncouth1 and goes mightily against the grain2 but so does ,christianity too1 and that for the same reasons4 ,but had not the ,heathen spirit prevailed too long under a ,christian profession1 it would not be so hard to discern the right from the wrong4 ,o that ,christians would look upon themselves with the glass of righteousness2 that which tells true1 and gives them an exact knowledge of themselves6 ,and then let them examine1 what in them1 and about them1 agrees with ,christ's doctrine and life2 and they may soon resolve1 whether they are real ,christians1 or but ,heathens christened with the name of ,christians4 ,,some ,,testimonies ,,from ,,ancient ,,and ,,modern ,,writers ,,in ,,favour ,,of ,,our ,,behaviour4 ,,xxxviii4 ,marlorat1 out of ,luther and ,calvin1 upon that remarkable passage ,i just now urged from the apostle ,james1 gives us the sense those primitive reformers had of respect to persons in these words1 viz4 ',to respect persons here1 is to have regard to the habit and garb3 the apostle signifies1 that such respecting of persons is so contrary to true faith1 that they are altogether inconsistent3 but if the pomp1 and other worldly regards prevail1 and weaken what is of ,christ1 it is a sign of a decaying faith4 ,yea1 so great is the glory and splendour of ,christ in a pious soul1 that all the glories of the world have no charms1 no beauty1 in comparison of that1 unto one so righteously inclined4 ,the apostle maketh such respecting of persons1 to be repugnant to the light within them1 insomuch as they who follow these practices1 are condemned from within themselves4 ,so that sanctity ought to be the reason or motive of all outward respect2 and that none is to be honoured1 upon any account but holiness4' ,thus much ,marlorat4 ,but if this be true doctrine1 we are much in the right in refusing conformity to the vain respects of worldly men4 ,,xxxix4 ,but ,i shall add to these1 the admonition of a learned ancient writer1 who lived about #abjj years since1 of great esteem1 namely ,jerom1 who writing to a noble matron1 ,celantia1 directing her how to live in the midst of her prosperity and honours1 amongst many other religious instructions1 speaks thus3 ',heed not thy nobility1 nor let that be a reason for thee to take place of any2 esteem not those of a meaner extraction to be thy inferiors2 for our religion admits of no respect of persons1 nor doth it induce us to repute men1 from any external condition1 but from their inward frame and disposition of mind3 it is hereby that we pronounce men noble or base4 ,with ,god1 not to serve sin is to be free2 and to excel in virtue is to be noble4 ,god has chosen the mean and contemptible of this world1 whereby to humble the great ones4 ,besides1 it is a folly for any to boast his gentility1 since all are equally esteemed by ,god4 ,the ransom of the poor and rich cost ,christ an equal expense of blood4 ,nor is it material in what state a man is born2 the new creature hath no distinction4 ,but if we will forget how we all descended from one ,father2 we ought at least perpetually to remember that we have but one ,saviour4' ,,xl4 ,but since ,i am engaged against these fond and fruitless customs1 the proper effects and delights of vain and proud minds1 let me yet add one memorable passage more1 as it is related by the famous ,casaubon1 in his discourse of ,use and ,custom1 where he briefly reports1 what passed between ,sulpitius ,severus and ,paulinus1 bishop of ,nola1 7but such an one as gave all to redeem captives2 whilst others of that function1 that they may show who is their master1 are making many both beggars and captives1 by countenancing the plunder and imprisonment of ,christians1 for pure conscience to ,god72 he brings it in thus3 ',he is not counted a civil man now1 of late years amongst us1 who thinks it much1 or refuseth to subscribe himself servant1 though it be to his equal or inferior4' ,yet ,sulpitius ,severus was once sharply chid by ,paulinus for subscribing himself his servant1 in a letter of his1 saying1 ',take heed hereafter1 how thou being from a servant called into liberty1 dost subscribe thyself servant unto one who is thy brother and fellow-servant2 for it is a sinful flattery1 not a testimony of humility1 to pay those honours to a man1 and a sinner1 which are due to the one ,lord1 and one ,master1 and one ,god4' ,by this we may see the sense of some of the more apostolical bishops1 about the civilities and fashions so much reputed with people that call themselves ,christians and bishops1 and who would be thought their successors4 ,it was then a sin1 it is now an accomplishment3 it was then a flattery1 it is now respect3 it was then fit to be severely reproved2 and now1 alas6 it is to deserve severe reproof not to use it4 ,o monstrous vanity6 ,how much1 how deeply1 have those who are called ,christians revolted from the plainness of the primitive days1 and practice of holy men and women in former ages6 ,how are they become degenerated into the loose1 proud1 and wanton customs of the world1 which knows not ,god2 to whom use hath made these things1 condemned by scripture1 reason1 and example1 almost natural6 ,and so insensible are they of both their cause and bad effects1 that they not only continue to practise them1 but plead for them1 and unchristianly make a very mock of those who cannot imitate them4 ,but ,i shall proceed to what remains yet further to be said in our defence1 for declining another custom1 which helps to make us so much the stumbling-block of this light1 vain1 and inconsiderate age4 ,,chapter ,x4 #a4 ,another piece of nonconformity to the world1 which is our simple and plain speech1 thou for you4--#b4 ,justified from the use of words and numbers1 singular and plural4--#c4 ,it was1 and is the ,hebrew1 ,greek1 and ,latin speech1 in schools and universities4--#d4 ,it is the language of all nations4--#e4 ,the original of the present customs defends our disuse of it4--#f4 ,if custom should prevail1 in a sense it would be on our side4--#g4 ,it cannot be uncivil or improper1 for ,god himself1 the fathers1 prophets1 ,christ1 and his apostles used it4--#h4 ,an instance given in the case of ,peter1 in the palace of the high priest4--#i4 ,it is the practice of men to ,god in their prayers3 the pride of man to expect better to himself4--#aj4 ,testimonies of several writers in vindication of us4--#aa4 ,the ,author's convictions2 and his exhortation to his reader4 ,i4 ,there is another piece of our nonconformity to the world1 that renders us very clownish to the breeding of it1 and that is1 thou for you1 and that without difference or respect to persons3 a thing that to some looks so rude it cannot well go down without derision or wrath4 ,but as we have the same original reason for declining this1 as the foregoing customs1 so ,i shall add1 what to me looks reasonable in our defence2 though it is very probable height of mind1 in some of those that blame us1 will very hardly allow them to believe that the word reasonable is reconcileable with so silly a practice as this is esteemed4 ,,ii4 ,words of themselves are but as so many marks set and employed for necessary and intelligible mediums1 or means1 whereby men may understandingly express their minds and conceptions to each other3 from whence comes conversation4 ,now1 though the world be divided into many nations1 each of which1 for the most part1 has a peculiar language1 speech1 or dialect1 yet have they ever concurred in the same numbers and persons1 as much of the ground of right speech4 ,for instance2 ,i love1 thou lovest1 he loveth1 are of singular number1 importing but one whether in the first1 second1 or third person3 also we love1 ye love1 they love1 are of the plural number1 because in each is implied more than one4 ,which undeniable grammatical rule1 might be enough to satisfy any1 that have not forgotten their accidence1 that we are not beside reason in our practice4 ,for if thou lovest1 be singular1 and you love1 be plural2 and if thou lovest1 signifies but one2 and you love1 many2 is it not as proper to say1 thou lovest1 to ten men1 as to say1 you love1 to one man8 ,or1 why not1 ,i love1 for we love2 and we love1 instead of ,i love8 ,doubtless it is the same1 though most improper1 and in speech ridiculous4 ,,iii4 ,our next reason is2 if it be improper or uncivil speech1 as termed by this vain age1 how comes it that the ,hebrew1 ,greek1 and ,roman authors1 used in schools and universities1 have no other8 ,why should they not be a rule in that1 as well as other things8 ,and why1 ,i pray then1 are we so ridiculous for being thus far grammatical8 ,is it reasonable that children should be whipped at school for putting you for thou1 as having made false ,latin2 and yet that we must be1 though not whipped1 reproached1 and often abused1 when we use the contrary propriety of speech8 ,,iv4 ,but in the third place1 it is neither improper nor uncivil1 but much otherwise2 because it is used in all languages1 speeches1 and dialects1 and that through all ages4 ,this is very plain3 as for example1 it was ,god's language when he first spake to ,adam1 viz4 ,hebrew3 also it is the ,assyrian1 ,chaldean1 ,grecian and ,latin speech4 ,and now among the ,turks1 ,tartars1 ,muscovites1 ,indians1 ,persians1 ,italians1 ,spaniards1 ,french1 ,dutch1 ,germans1 ,polonians1 ,swedes1 ,danes1 ,irish1 ,scotch1 ,welsh1 as well as ,english there is a distinction preserved1 and the word thou is not lost in the word which goes for you4 ,and though some of the modern tongues have done as we do1 yet upon the same error4 ,but by this it is plain1 that thou is no upstart1 nor yet improper1 but the only proper word to be used in all languages to a single person2 because otherwise all sentences1 speeches1 and discourses may be very ambiguous1 uncertain1 and equivocal4 ,if a jury pronounce a verdict or a judge a sentence1 three being at the bar1 upon three occasions1 very differently culpable1 and should say1 ,you are here guilty and to die2 or innocent1 and discharged3 who knows who is guilty or innocent8 ,may be but one1 perhaps two2 or it may be1 all three3 therefore our indictments run in the singular number1 as ,hold up thy hand3 thou art indicted by the name of1 c41 for that thou1 not having the fear of ,god1 c4 ,and it holds the same in all conversation4 ,nor can this be avoided but by many unnecessary circumlocutions4 ,and as the preventing of such length and obscurity was doubtless the first reason for the distinction1 so cannot that be justly disused till the reason be first removed2 which can never be whilst two are in the world4 ,v4 ,but this is not all2 it was first ascribed in way of flattery to proud popes and emperors1 imitating the heathens' vain homage to their gods2 thereby ascribing a plural honour to a single person3 as if one pope had been made up of many gods1 and one emperor of many men2 for which reason1 you only to be used to many1 became first spoken to one4 ,it seems the word thou looked like too lean and thin a respect2 and therefore1 some bigger than they should be1 would have a style suitable to their own ambition3 a ground we cannot build our practice on2 for what began it only loves it still4 ,but supposing you to be proper to a prince1 it will not follow it is to a common person4 ,for his edict runs1 ,we will and require1 because1 perhaps1 in conjunction with his council3 and therefore you to a private person is an abuse of the word4 ,but as pride first gave it birth1 so hath she only promoted it4 ,monsieur1 sir1 and madam1 were originally names given to none but the king1 his brother1 and their wives1 both in ,france and ,england2 yet now the ploughman in ,france is called monsieur1 and his wife madame3 and men of ordinary trades in ,england1 sir1 and their wives1 dame2 which is the legal title of a lady1 or else mistress1 which is the same with madame in ,french4 ,so prevalent hath pride and flattery been in all ages1 the one to give and the other to receive respects1 as they term it4 ,,vi4 ,but some will tell us1 custom should rule us2 and that is against us4 ,but it is easily answered1 and more truly1 that though in things reasonable or indifferent1 custom is obliging or harmless1 yet in things unreasonable or unlawful1 she has no authority4 ,for custom can no more change numbers than genders1 nor yoke one and you together1 than make a man into a woman1 or one into a thousand4 ,but if custom be to conclude us1 it is for us2 for as custom is nothing more than ancient usage1 ,i appeal to the practice of mankind1 from the beginning of the world1 through all nations1 against the novelty of this confusion1 viz4 you to one person4 ,let custom1 which is ancient practice and fact1 issue this question4 ,mistake me not3 ,i know words are nothing1 but as men give them a value or force by use2 but then1 if you will discharge thou1 and that you must succeed in its place1 let us have a distinguishing word instead of you to be used in speech to many3 but to use the same word for one and many1 when there are two1 and that only to please a proud and haughty humour in man1 is not reasonable in our sense3 which we hope is ,christian1 though not modish4 ,,vii4 ,but if thou to a single person be improper or uncivil1 ,god himself1 all the holy fathers and prophets1 ,christ ,jesus1 and his apostles1 the primitive saints1 all languages throughout the world1 and our own law proceedings are guilty2 which1 with submission1 were great presumption to imagine4 ,besides1 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 thou3 as1 ,reader1 thou art desired1 c4 ,or1 ,reader1 this is written to inform thee of the occasion1 c4 ,and it cannot be denied1 that the most famous poems1 dedicated to love or majesty1 are written in this style4 ,read of each in ,chaucer1 ,spenser1 ,waller1 ,cowley1 ,dryden1 c4 ,why then should it be so homely1 ill-bred1 and insufferable in us8 ,this1 ,i conceive1 can never be answered4 ,,viii4 ,i doubt not at all that something altogether as singular attended the speech of ,christ and his disciples3 for ,i remember it was urged upon ,peter in the high priest's palace1 as a proof of his belonging to ,jesus1 when he denied his ,lord3 ,surely1 said they1 thou art also one of them3 for thy speech bewrayeth thee4 7,matt4 xxvi4 #gc47 ,they had guessed by his looks but just before that he had been with ,jesus2 but when they discoursed with him1 his language put them all out of doubt3 surely then he was one of them1 and he had been with ,jesus4 ,something it was he had learned in his company that was odd and observable2 to be sure1 not of the world's behaviour4 ,without question1 the garb1 gait1 and speech of his followers differed1 as well as his doctrine1 from the world2 for it was a part of his doctrine it should be so4 ,it is easy to believe they were more plain1 grave1 and precise1 which is more credible from the way which poor1 confident1 fearful ,peter took to disguise the business2 for he fell to cursing and swearing--a sad shift4 ,but he thought that the likeliest way to remove the suspicion1 that was most unlike ,christ4 ,and the policy took2 for it silenced their objections1 and ,peter was as orthodox as they4 ,but though they found him not out1 the cock's crow did2 which made ,peter remember his dear suffering ,lord's words3 and he went forth1 and wept bitterly2 that he had denied his ,master1 who was then delivered up to die for him4 ,,ix4 ,but our last reason is of most weight with me1 and because argumentum ad hominem1 it is most heavy with our despisers1 which is this3 it should not therefore be urged upon us1 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 language1 than he is wont to give to the immortal ,god and his ,creator in all his worship to him4 ,art thou1 ,o man1 greater than he that made thee8 ,canst thou approach the ,god of thy breath and great ,judge of thy life with thou and thee1 and when thou risest off thy knees1 scorn a ,christian for giving to thee1 poor mushroom of the earth1 no better language than thou hast given to ,god but just before8 ,an arrogancy not to be easily equalled6 ,but again1 it has either too much or too little respect2 if too much1 do not reproach and be angry1 but gravely and humbly refuse it2 if too little1 why dost thou show to ,god no more8 ,o whither is man gone6 ,to what a pitch does he soar6 ,he would be used more civilly by us than he uses ,god2 which is to have us make more than a ,god of him3 but he shall want worshippers of us1 as well as he wants the divinity in himself that deserves to be worshipped4 ,certain we are1 that the ,spirit of ,god seeks not these respects1 much less pleads for them1 or would be wroth with any that conscientiously refuse to give them4 ,but that this vain generation is guilty of using them1 to gratify a vain mind1 is too palpable4 ,what capping1 what cringing1 what scraping1 what vain1 unmeant words1 most hyperbolical expressions1 compliments1 gross flatteries1 and plain lies1 under the name of civilities1 are men and women guilty of in conversation6 ,ah6 my friends6 whence fetch you these examples8 ,what part of all the writings of the holy men of ,god warrants these things8 ,but1 to come nearer to your own profession1 is ,christ your example herein1 whose name you pretend to bear2 or those saints of old that lived in desolate places1 of whom the world was not worthy3 7,heb4 xi4 #ch37 or do you think you follow the practice of those ,christians that1 in obedience to their ,master's life and doctrine1 forsook the respect of persons1 and relinquished the fashions1 honour1 and glory of this transitory world2 whose qualifications lay not in external gestures1 respects1 and compliments1 but in a meek and quiet spirit1 7#a ,pet4 iii4 #d17 adorned with temperance1 virtue1 modesty1 gravity1 patience1 and brotherly kindness2 which were the tokens of true honour1 and only badges of respect and nobility in those ,christian times8 ,o no4 ,but is it not to expose ourselves both to your contempt and fury1 that we imitate them1 and not you8 ,and tell us1 pray1 are not romances1 plays1 masks1 gaming1 fiddlers1 c4 the entertainments that most delight you8 ,had you the spirit of ,christianity indeed1 could you consume your most precious little time in so many unnecessary visits1 games1 and pastimes2 in your vain compliments1 courtships1 feigned stories1 flatteries1 and fruitless novelties1 and what not2 invented and used to your diversion1 to make you easy in your forgetfulness of ,god3 which never was the ,christian way of living1 but entertainment of the heathens that knew not ,god8 ,oh6 were you truly touched with a sense of your sins1 and in any measure born again2 did you take up the cross of ,jesus and live under it1 these1 which so much please your wanton and sensual nature1 would find no place with you4 ,this is not seeking the things that are above1 7,col4 iii4 #a17 to have the heart thus set on things that are below2 nor working out your own salvation with fear and trembling1 to spend your days in vanity4 ,this is not crying with ,elihu1 ,i know not to give flattering titles to men2 for in so doing my ,maker would soon take me away4 ,this is not to deny self1 and lay up a more hidden and enduring substance1 an eternal inheritance in the heavens1 that will not pass away4 ,well1 my friends1 whatever you think1 your plea of custom will find no place at ,god's tribunal3 the light of ,christ in your own hearts will overrule it2 and this ,spirit1 against which we testify1 shall then appear to be what we say it is4 ,say not ,i am serious about slight things2 but beware you of levity in serious things4 ,x4 ,before ,i close1 ,i shall add a few testimonies from men of general credit1 in favour of our nonconformity to the world in this particular4 ,luther1 the great reformer1 whose sayings were oracles with the age he lived in1 and of no less reputation now1 with many that object against us1 was so far from condemning our plain speech1 that in his ,ludus1 he sports himself with you to a single person as an incongruous and ridiculous speech1 viz4 ,magister1 vos estis iratus8 ,master1 are you angry8 ,as absurd with him in ,latin1 as ,my masters1 art thou angry8 is in ,english4 ,erasmus1 a learned man1 and an exact critic in speech1 than whom ,i know not any we may so properly refer the grammar of the matter to1 not only derides it1 but bestows a whole discourse upon rendering it absurd3 plainly manifesting that it is impossible to preserve numbers if you1 the only word for more than one1 be used to express one3 as also1 that the original of this corruption was the corruption of flattery4 ,lipsius affirms of the ancient ,romans1 ,that the manner of greeting now in vogue was not in use amongst them4 ,to conclude3 ,howel1 in his ,history of ,france1 gives us an ingenious account of its original2 where he not only assures us1 ,that anciently the peasants thou'd their kings1 but that pride and flattery first put inferiors upon paying a plural respect to the single person of every superior1 and superiors upon receiving it4 ,and though we had not the practice of ,god and man so undeniably to justify our plain and homely speech1 yet1 since we are persuaded that its original was from pride and flattery1 we cannot in conscience use it4 ,and however we may be censured as singular by those loose and airy minds1 that through the continual love of earthly pleasures1 consider not the true rise and tendency of words and things2 yet to us whom ,god has convinced by his light and ,spirit in our hearts of the folly and evil of such courses1 and brought into a spiritual discerning of the nature and ground of the world's fashions1 they appear to be fruits of pride and flattery2 and we dare not continue in such vain compliances to earthly minds1 lest we offend ,god1 and burden our consciences4 ,but having been sincerely affected with the reproofs of instruction1 and our hearts being brought into a watchful subjection to the righteous law of ,,jesus1 so as to bring our deeds to the light1 7,john1 iii4 #ai-ba17 to see in whom they are wrought1 if in ,god or not2 we cannot1 we dare not conform ourselves to the fashions of the world that pass away2 knowing assuredly1 that for every idle word that men shall speak1 they shall give account thereof in the day of judgment4 7,matt4 xii4 #cf47 ,,xi4 ,wherefore1 reader1 whether thou art a night-walking ,nicodemus1 or a scoffing scribe2 one that would visit the blessed ,messiah1 but in the dark customs of the world1 that thou mightest pass as undiscerned1 for fear of bearing his reproachful cross2 or else a favourer of ,haman's pride1 and countest these testimonies but a foolish singularity2 ,i must say1 ,divine love enjoins me to be a messenger of truth to thee1 and a faithful witness against the evil of this degenerate world1 as in other1 so in these things2 in which the spirit of vanity and lust hath got so great a head1 and lived so long uncontrolled1 that it hath impudence enough to term its darkness light1 and to call its evil offspring by the names due to a better nature1 the more easily to deceive people into the practice of them4 ,and truly1 so very blind and insensible are most of what spirit they are1 and ignorant of the meek and self-denying life of holy ,jesus1 whose name they profess2 that to call each other ,rabbi1 that is1 master2 to bow to men1 which ,i call worship2 and to greet with flattering titles1 and to do their fellow-creatures homage2 to scorn that language to themselves that they give to ,god1 and to spend their time and estate to gratify their wanton minds2 the customs of the ,gentiles1 that knew not ,god1 pass with them for civility1 good-breeding1 decency1 recreation1 accomplishments1 c4 ,o that man would consider1 since there are but two spirits1 one good1 the other evil1 which of them it is that inclines the world to these things2 and whether it be ,nicodemus or ,mordecai in thee1 that doth befriend these despised ,christians1 which makes thee ashamed to disown that openly in conversation with the world1 which the true light hath made vanity and sin to thee in secret6 ,or if thou art a despiser1 tell me1 ,i pray thee1 what dost thou think thy mockery1 anger1 or contempt dost most resemble1 proud ,haman1 or good ,mordecai8 ,my friend1 know that no man hath more delighted in1 or been prodigal of those vanities called civilities than myself2 and could ,i have covered my conscience under the fashions of the world1 truly ,i had found a shelter from showers of reproach that have fallen very often and thick upon me2 but had ,i1 with ,joseph1 conformed to ,egypt's customs1 ,i had sinned against my ,god and lost my peace4 ,but ,i would not have thee think it is a mere thou or title simply or nakedly in themselves we boggle at1 or that we would beget or set up any form inconsistent with sincerity or true civility3 there is but too much of that2 but the esteem and value the vain minds of men do put upon them1 that ought to be crossed and stripped of their delights1 constrains us to testify so steadily against them4 ,and this know1 from the sense ,god's ,holy ,spirit hath begotten in us1 that that which requires these customs1 and begets fear to leave them1 and pleads for them1 and is displeased1 if not used and paid1 is the spirit of pride and flattery in the ground2 though frequency1 use1 or generosity may have abated its strength in some3 and this being discovered by the light that now shines from heaven in the hearts of the despised ,christians ,i have communion with1 necessitates them to this testimony2 and myself1 as one of them and for them1 in a reproof of the unfaithful1 who would walk undiscerned1 though convinced to the contrary2 and for an allay to the proud despisers1 who scorn us as a people guilty of affectation and singularity4 ,for the eternal ,god1 who is great amongst us1 and on his way in the earth to make his power known1 will root up every plant that his right hand hath not planted4 ,wherefore let me beseech thee1 reader1 to consider the foregoing reasons1 which were mostly given me from the ,lord1 in that time1 when my condescension to these fashions would have been purchased at almost any rate2 but the certain sense ,i had of their contrariety to the meek and self-denying life of holy ,,jesus1 required of me my disuse of them1 and faithful testimony against them4 ,i speak the truth in ,christ2 ,i lie not3 ,i would not have brought myself under censure and disdain for them1 could ,i1 with peace of conscience1 have kept my belief under a worldly behaviour4 ,it was extremely irksome to me to decline1 and expose myself2 but having an assured and repeated sense of the original of these vain customs1 that they rise from pride1 self-love1 and flattery1 ,i dared not gratify that mind in myself or others4 ,and for this reason it is1 that ,i am earnest with my readers to be cautious how they reprove us on this occasion2 and do once more entreat them that they would seriously weigh in themselves1 whether it be the spirit of the world or of the ,father1 that is so angry with our honest1 plain1 and harmless thou and thee3 that so every plant that ,god our heavenly ,father hath not planted in the sons and daughters of men may be rooted up4 ,,chapter ,,xi4 #a4 ,pride leads people to an excessive value of their persons4--#b4 ,it is plain1 from the racket that is made about blood and families3 also in the case of shape and beauty4--#c4 ,blood no nobility1 but virtue4--#d4 ,virtue no upstart3 antiquity no nobility without it1 else age and blood would bar virtue in the present age4--#e4 ,god teaches the true sense of nobility1 who made of one blood all nations2 there is the original of all blood4--#f4 ,these men of blood1 out of their feathers1 look like other men4--#g4 ,this is not said to reject1 but humble the gentleman3 the advantages of that condition above others4 ,an exhortation to recover their lost economy in families1 out of interest and credit4--#h4 ,but the author has a higher motive2 the gospel1 and the excellencies of it1 which they profess4--#i4 ,the pride of persons respecting shape and beauty3 the washes1 patches1 paintings1 dresses1 c4 ,this excess would keep the poor3 the mischiefs that attend it4--#aj4 ,but pride in the old and homely yet more hateful3 that it is usual4 ,the madness of it4 ,counsel to the beautiful to get their souls like their bodies2 and to the homely to supply want of that in the adornment of their lasting part1 their souls1 with holiness4 ,nothing homely with ,god but sin4 ,the blessedness of those that wear ,christ's yoke and cross1 and are crucified to the world4 ,i4 ,but pride stops not here2 she excites people to an excessive value and care of their persons3 they must have great and punctual attendance1 stately furniture1 rich and exact apparel4 ,all which help to make up that pride of life that ,john tells us is not of the ,father1 but of the world4 7#a ,john1 ii4 #af47 ,a sin ,god charged upon the haughty daughters of ,zion1 7,isaiah1 iii47 and on the proud prince and people of ,tyrus4 7,ezek4 xxvii4 xxviii47 ,read these chapters1 and measure this age by their sins1 and what is coming on these nations by their judgments4 ,but at the present ,i shall only touch upon the first1 viz4 the excessive value people have of their persons2 leaving the rest to be considered under the last head of this discourse1 which is luxury1 where they may be not improperly placed4 ,,ii4 ,that people are generally proud of their persons is too visible and troublesome2 especially if they have any pretence either to blood or beauty2 the one has raised many quarrels among men1 and the other among women1 and men too often for their sakes and at their excitements4 ,but to the first3 ,what a pother has this noble blood made in the world3--antiquity of name or family1 whose father1 or mother1 great grandfather1 or great grandmother was best descended or allied3--what stock or what clan they came of3--what coat of arms they gave3--which had1 of right1 the precedence6 ,but methinks nothing of man's folly has less show of reason to palliate it4 ,,iii4 ,for1 first1 what matter is it of whom any one is descended1 that is not of ill fame3 since it is his own virtue that must raise1 or vice depress him8 ,an ancestor's character is no excuse to a man's ill actions1 but an aggravation of his degeneracy3 and since virtue comes not by generation1 ,i neither am the better nor the worse for my forefather2 to be sure1 not in ,god's account1 nor should it be in man's4 ,nobody would endure injuries the easier1 or reject favours the more1 for coming by the hand of a man well or ill descended4 ,i confess it were greater honour to have had no blots1 and with an hereditary estate1 to have had a lineal descent or worth2 but that was never found3 no2 not in the most blessed of families upon earth1 ,i mean ,abraham's4 ,to be descended of wealth and titles1 fills no man's head with brains or heart with truth3 those qualities come from a higher cause4 ,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 them3 because the latter may have the merit1 where the former has only the effects of it in an ancestor3 and though the one be great by means of a forefather1 the other is so too1 but it is by his own3 then1 pray1 which is the braver man of the two8 ,,iv4 ,o1 says the person proud of blood1 ,it was never a good world since we have had so many upstart gentlemen6 ,but what should others have said of that man's ancestor1 when he started first up into the knowledge of the world8 ,for he1 and all men and families1 aye1 and all states and kingdoms too1 have had their upstarts1 that is1 their beginnings4 ,this is being like the true church1 because old1 not because good3 for families to be noble by being old1 and not by being virtuous4 ,no such matter3 it must be age in virtue1 or else virtue before age2 for otherwise a man should be noble by the means of his predecessor1 and yet the predecessor less noble than he1 because he was the acquirer3 which is a paradox that will puzzle all their heraldry to explain4 ,strange6 that they should be more noble than their ancestor that got their nobility for them6 ,but if this be absurd1 as it is1 then the upstart is the noble man3 the man that got it by his virtue2 and those are only entitled to his honour that are imitators of his virtue3 the rest may bear his name from his blood1 but that is all4 ,if virtue then give nobility1 which heathens themselves agree1 then families are no longer truly noble than they are virtuous4 ,and if virtue go not by blood1 but by the qualifications of the descendants1 it follows blood is excluded3 else blood would bar virtue2 and no man that wanted the one1 should be allowed the benefit of the other3 which were to stint and bound nobility for want of antiquity1 and make virtue useless4 ,no1 let blood and name go together2 but pray let nobility and virtue keep company1 for they are nearest of kin4 ,it is thus profited by ,god himself1 that best knows how to apportion things with an equal and just hand4 ,he neither likes nor dislikes by descent2 nor does ,he regard what people were1 but are4 ,he remembers not the righteousness of any man that leaves his righteousness2 7,ezek4 xviii427 much less any unrighteous man for the righteousness of his ancestor4 ,v4 ,but if these men of blood please to think themselves concerned to believe and reverence ,god in his holy ,scriptures1 they may learn that in the beginning ,he made of one blood all nations of men to dwell upon all the earth2 7,acts1 xvii4 #bf27 and that we all descended from one father and mother4 ,a more certain original than the best of us can assign4 ,from thence go down to ,noah1 who was the second planter of the human race1 and we are upon some certainty for our forefathers4 ,what violence has reaped or virtue merited since1 and how far we that are alive are concerned in either1 will be hard for us to determine but a very few ages off us4 ,,vi4 ,but1 methinks it should suffice to say1 our own eyes see that men of blood1 out of their gear and trappings1 without their feathers and finery1 have no more marks of honour by nature stamped upon them1 than their inferior neighbours4 ,nay1 themselves being judges1 they will frankly tell us1 they feel all those passions in their blood1 that make them like other men1 if not further from the virtue that truly dignifies4 ,the lamentable ignorance and debauchery that now rages among too many of our greater sort of folks1 is too clear and casting an evidence in the point3 and pray tell me of what blood are they come8 ,,vii4 ,howbeit1 when ,i have said all this1 ,i intend not1 by debasing one false quality1 to make insolent another that is not true4 ,i would not be thought to set the churl on the present gentleman's shoulder2 by no means3 his rudeness will not mend the matter4 ,but what ,i have written is to give aim to all where true nobility dwells1 that every one may arrive at it by the ways of virtue and goodness4 ,but for all this1 ,i must allow a great advantage to the gentleman1 and therefore prefer his station3 just as the apostle ,paul1 who after he had humbled the ,jews1 that insulted the ,christians with their laws and rites1 gave them the advantage over all other nations in statutes and judgments4 ,i must grant that the condition of our great men is much to be preferred to the ranks of our inferior people4 ,for1 first1 they have more power to do good2 and if their hearts be equal to their ability1 they are blessings to the people of any country4 ,secondly1 the eyes of the people are usually directed to them2 and if they will be kind1 just1 and hopeful1 they shall have their affections and services4 ,thirdly1 they are not under equal straits with the inferior sort2 and consequently they have more help1 leisure1 and occasion to polish their passions and tempers with books and conversation4 ,fourthly1 they have more time to observe the actions of other nations3 to travel and view the laws1 customs1 and interests of other countries1 and bring home whatsoever is worthy or imitable4 ,and so an easier way is open for great men to get honour2 and such as love true reputation will embrace the best means to it4 ,but because it too often happens that great men do but little mind to give ,god the glory of their prosperity1 and to live answerable to his mercies2 but on the contrary1 live without ,god in the world1 fulfilling the lusts thereof1 his hand is often seen1 either in impoverishing or extinguishing them1 and raising up men of more virtue and humility to their estates and dignity4 ,however1 ,i must allow that among people of this rank there have been some of them of more than ordinary virtue1 whose examples have given light to their families4 ,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 founder4 ,and to say true1 if there be any advantage in such descent1 it is not from blood but education3 for blood has no intelligence in it1 and is often spurious and uncertain2 but education has a mighty influence and strong bias upon the affections and actions of men4 ,in this the ancient nobles and gentry of this kingdom did excel3 and it were much to be wished that our great people would set about to recover the ancient economy of their houses1 the strict and virtuous discipline of their ancestors1 when men were honoured for their achievements1 and when nothing more exposed a man to shame1 than being born to a nobility that he had not a virtue to support4 ,,viii4 ,o1 but ,i have a higher motive6 ,the glorious gospel of ,jesus ,christ1 which having taught this northern isle1 and all ranks professing to believe in it1 let me prevail upon you to seek the honour that it has brought from heaven1 to all the true disciples of it1 who are indeed the followers of ,god's ,lamb1 that takes away the sin of the world4 7,john1 i4 #bi47 ,receive with meekness his gracious word into your hearts1 that subdues the world's lusts1 and leads in the holy way to blessedness4 ,here are charms no carnal eye hath seen1 nor ear heard1 nor heart perceived1 but they are revealed to such humble converts by his spirit4 ,remember you are but creatures1 and that you must die1 and after all be judged4 ,,ix4 ,but personal pride ends not in nobility of blood2 it leads folks to a fond value of their persons1 be they noble or ignoble2 especially if they have any pretence to shape or beauty4 ,it is admirable to see1 how much it is possible for some to be taken with themselves1 as if nothing else deserved their regard1 or the good opinion of others4 ,it would abate their folly1 if they could find in their hearts to spare but half the time to think of ,god and their latter end1 which they most prodigally spend in washing1 perfuming1 painting1 patching1 attiring1 and dressing4 ,in these things they are precise1 and very artificial2 and for cost they spare not4 ,but that which aggravates the evil is1 the pride of one might comfortably supply the need of ten4 ,gross impiety that it is1 that a nation's pride should not be spared to a nation's poor6 ,but what is this for at last8 ,only to be admired1 to have reverence1 draw love1 and command the eyes and affections of beholders4 ,and so fantastic are they in it1 as hardly to be pleased too4 ,nothing is good1 or fine1 or fashionable enough for them3 the sun itself1 the blessing of heaven1 and comfort of the earth1 must not shine upon them1 lest it tan them2 nor the wind blow1 for fear it should disorder them4 ,o impious nicety6 ,yet while they value themselves above all else1 they make themselves the vassals of their own pride2 worshipping their shape1 feature1 or complexion1 whichsoever is their excellency4 ,the end of all which1 is but too often to excite unlawful love1 which ,i call lust1 and draw one another into as miserable as evil circumstances3 in single persons it is of ill consequence2 for if it does not awaken unchaste desires1 it lays no foundation for solid and lasting union3 the want of which helps to make so many unhappy marriages in the world3 but in married people the sin is aggravated2 for they have none of right to please1 but one another2 and to affect the gaiety and vanity of youth1 is an ill sign of loving and living well at home3 it looks rather like dressing for a market4 ,it has sad effects in families3 discontents1 partings1 duels1 poisonings1 and other infamous murders4 ,no age can better tell us the sad effects of this sort of pride than this we live in2 as1 how excessively wanton1 so how fatal it has been to the sobriety1 virtue1 peace1 and health of families in this kingdom4 ,x4 ,but ,i must needs say1 that of all creatures1 this sort of pride does least become the old and homely1 if ,i may call the ill-favoured and deformed so2 for the old are proud only of what they had1 which shows1 to their reproach1 their pride has outlived their beauty1 and1 when they should be repenting1 they are making work for repentance4 ,but the homely are yet worse1 they are proud of what they never had1 nor ever can have3 nay1 their persons seem as if they were given for a perpetual humiliation to their minds2 and to be proud of them is loving pride for pride's sake1 and to be proud1 without a temptation to be proud4 ,and yet in my whole life ,i have observed nothing more doting on itself3 a strange infatuation and enchantment of pride6 ,what6 ,not to see right with their eyes1 because of the partiality of their minds8 ,this self-love is blind indeed4 ,but to add expense to the vanity1 and to be costly upon that which cannot be mended1 one would think they should be downright mad2 especially if they consider1 that they look the homelier for the things that are thought handsome1 and do but thereby draw their deformity more into notice1 by that which does so little become them4 ,but in such persons' follies we have a specimen of man2 what a creature he is in his lapse from his primitive image4 ,all this1 as ,jesus said of sin of old1 comes from within2 7,mat4 xv4 #aa-bj27 that is the disregard that men and women have to the word of their ,creator in their hearts2 7,deut4 xxx4 #ad2 ,rom4 x4 #h27 which shows pride and teaches humility1 and self-abasement1 and directs the mind to the true object of honour and worship2 and that with an awe and reverence suitable to his sovereignty and majesty4 ,poor mortals6 ,but living dirt6 ,made of what they tread on3 who1 with all their pride1 cannot secure themselves from the spoil of sickness1 much less from the stroke of death6 ,o6 did people consider the inconstancy of all visible things1 the cross and adverse occurrences of man's life1 the certainty of his departure1 and eternal judgment1 it is to be hoped they would bring their deeds to ,christ's light in their hearts1 7,john1 iii4 #bj1 #ba17 and they would see if they were wrought in ,god1 or not1 as the beloved disciple tells us from his dear ,master's mouth4 ,art thou shapely1 comely1 beautiful--the exact draught of a human creature8 ,admire that ,power that made thee so4 ,live an harmonious life to the curious make and frame of thy creation2 and let the beauty of thy body teach thee to beautify thy mind with holiness1 the ornament of the beloved of ,god4 ,art thou homely or deformed2 magnify that goodness that did not make thee a beast2 and with the grace that is given unto thee1 for it has appeared unto all1 learn to adorn thy soul with enduring beauty4 ,remember the ,king of heaven's daughter1 the church1 of which true ,christians are members1 is all glorious within4 ,and if thy soul excel1 thy body will only set off the lustre of thy mind4 ,nothing is homely in ,god's sight but sin2 and that man and woman that commune with their own hearts1 and sin not2 who1 in the light of holy ,jesus1 watch over the movings and inclinations of their own souls1 and that suppress every evil in its conception1 they love the yoke and cross of ,christ1 and are daily by it crucified to the world1 but live to ,god in that life which outlives the fading satisfactions of it4 ,,chapter ,,xii4 #a4 ,the character of a proud man3 a glutton upon himself3 is proud of his pedigree4--#b4 ,he is insolent and quarrelsome1 but cowardly1 yet cruel4--#c4 ,an ill child1 subject1 and servant4--#d4 ,inhospitable4--#e4 ,no friend to any4--#f4 ,dangerous and mischievous in power4--#g4 ,of all things1 pride bad in ministers4--#h4 ,they claim prerogative above others4--#i4 ,and call themselves the clergy3 their lordliness and avarice4--#aj4 ,death swallows all4--#aa4 ,the way to escape these evils4 ,i4 ,to conclude this great head of pride1 let us briefly see1 upon the whole matter1 what is the character of a proud man in himself1 and in divers relations and capacities4 ,a proud man then is a kind of glutton upon himself2 for he is never satisfied with loving and admiring himself2 whilst nothing else1 with him1 is worthy either of love or care3 if good enough to be the servant of his will1 it is as much as he can find in his heart to allow3 as if he had been only made for himself1 or rather that he had made himself4 ,for as he despises man1 because he cannot abide an equal1 so he does not love ,god1 because he would not have a superior3 he cannot bear to owe his being to another1 lest he should thereby acknowledge one above himself4 ,he is one that is mighty big with the honour of his ancestors1 but not of the virtue that brought them to it2 much less will he trouble himself to imitate them4 ,he can tell you of his pedigree1 his antiquity1 what estate1 what matches2 but forgets that they are gone1 and that he must die too4 ,,ii4 ,but how troublesome a companion is a proud man6 ,ever positive and controlling2 and if you yield not1 insolent and quarrelsome3 yet at the upshot of the matter1 cowardly3 but if strongest1 cruel4 ,he feels no more of other men's miseries than if he were not a man1 or it were a sin to be sensible4 ,for not feeling himself interested1 he looks no further2 he will not disquiet his thoughts with other men's infelicities2 it shall content him to believe they are just3 and he had rather churlishly upbraid them as the cause1 than be ready to commiserate or relieve them4 ,so that compassion and charity are with him as useless as humility and meekness are hateful4 ,,iii4 ,a proud man makes an ill child1 servant1 and subject2 he contemns his parents1 master1 and prince2 he will not be subject4 ,he thinks himself too wise1 or too old1 to be directed2 as if it were a slavish thing to obey2 and that none were free that may not do what they please2 which turns duty out of doors and degrades authority4 ,on the other hand1 if he be a husband1 or father1 or master1 there is scarcely any enduring3 he is so insufferably curious and testy that it is an affliction to live with him2 for hardly can any hand carry it even enough to please him4 ,some peccadillo about his clothes1 his diet1 his lodging1 or attendance quite disorders him3 but especially if he fancies any want of the state and respect he looks for4 ,thus pride destroys the nature of relations3 on the one side1 learns to contemn duty2 and on the other side1 it turns love into fear1 and makes the wife a servant1 and the children and servants slaves4 ,,iv4 ,but the proud man makes an ill neighbour too2 for he is an enemy to hospitality3 he despises to receive kindness1 because he would not show any1 nor be thought to need it4 ,besides1 it looks too equal and familiar for his haughty humour4 ,emulation and detraction are his element2 for he is jealous of attributing any praise to others1 where just2 lest that should cloud and lessen him1 to whom it never could be due3 he is the man that fears1 what he should wish1 to wit1 that others should do well4 ,but that is not all2 he maliciously miscalls their acts of virtue1 which his corruptions will not let him imitate1 that they may get no credit by them4 ,if he wants any occasion of doing mischief1 he can make one3 either they use him ill1 or have some design upon him2 the other day they paid him not the cap and knee2 the distance and respect he thinks his quality1 parts1 or merits do require4 ,a small thing serves a proud man to pick a quarrel2 of all creatures the most jealous1 sullen1 spiteful and revengeful3 he can no more forgive an injury1 than forbear to do one4 ,v4 ,nor is this all3 a proud man can never be a friend to anybody4 ,for besides that his ambition may always be bribed by honour and preferment to betray that relation1 he is unconversable2 he must not be catechised and counselled1 much less reproved or contradicted3 no1 he is too covetous of himself to spare another man a share1 and much too high1 stiff1 and touchy3 he will not away with those freedoms that a real friendship requires4 ,to say true1 he contemns the character2 it is much too familiar and humble for him3 his mighty soul would know nothing besides himself and vassals to stock the world4 ,he values other men1 as we do cattle1 for their service only2 and1 if he could1 would use them so2 but as it happens1 the number and force are unequal4 ,,vi4 ,but a proud man in power is very mischievous2 for his pride is the more dangerous by his greatness1 since from ambition in private men1 it becomes tyranny in him3 it would reign alone2 nay live so1 rather than have competitors3 ,aut ,csar1 aut nullus4 ,reason must not check it1 nor rules of law limit it2 and either it can do no wrong1 or it is sedition to complain of the wrong that it does4 ,the men of this temper would have nothing thought amiss they do2 at least1 they count it dangerous to allow it to be so1 though so it be2 for that would imply they had erred1 which it is always matter of state to deny3 no1 they will rather choose to perish obstinately1 than by acknowledging1 yield away the reputation of better judging to inferiors1 though it were their prudence to do so4 ,and indeed1 it is all the satisfaction that proud great men make to the world for the miseries they often bring upon it1 that1 first or last1 upon a division1 they leave their real interest to follow some one excess of humour1 and are almost ever destroyed by it4 ,this is the end pride gives proud men1 and the ruin it brings upon them1 after it has punished others by them4 ,,vii4 ,but above all things1 pride is intolerable in men pretending to religion2 and of them in ministers2 for they are names of the greatest contradiction4 ,i speak without respect or anger1 to persons or parties2 for ,i only touch upon the bad of all4 ,what shall pride do with religion1 that rebukes it8 ,or ambition with ministers1 whose very office is humility8 ,and yet there are but too many of them1 that1 besides an equal guilt with others in the fleshly pride of the world1 are even proud of that name and office1 which ought always to remind them of self-denial4 ,yea1 they use it as the beggars do the name of ,god and ,christ1 only to get by it3 placing to their own account the advantages of that reverend profession1 and thereby making their function but a political handle to raise themselves to the great preferments of the world4 ,but ,o then6 how can such be his ministers1 that said1 ,my kingdom is not of this world8 7,john1 xviii4 #cf47 ,who1 of mankind1 more self-conceited than these men8 ,if contradicted1 as arrogant and angry1 as if it were their calling to be so4 ,counsel one of them1 he scorns you3 reprove him1 and he is almost ready to excommunicate you3 ',i am a minister and an elder3' flying thither to secure himself from the reach of just censure1 which indeed exposes him but the more to it3 and therefore his fault cannot be the less1 by how much it is worse in a minister to do ill1 and spurn at reproof1 than an ordinary man4 ,,viii4 ,o1 but he pleads an exemption by his office3 what6 ,shall he breed up chickens to pick out his own eyes6 ,be rebuked or instructed by a layman or parishioner6 ,a man of less age1 learning1 or ability6 ,no such matter3 he would have us believe that his ministerial prerogative has placed him out of the reach of popular impeachment4 ,he is not subject to vulgar judgments4 ,even questions about religion are schism3 believe as he says3 it is not for you to pry so curiously into the mysteries of religion3 never good day since laymen meddle so much with the minister's office4 ,not considering1 poor man1 that the contrary is most true3 not many good days since ministers meddled so much in laymen's business4 ,though perhaps there is little reason for this distinction1 besides spiritual gifts1 and the improvement of them by a diligent use of them for the good of others4 ,such good sayings as these1 ,be ready to teach3 answer with meekness3 let every man speak as of the gift of ,god that is in him3 if anything be revealed to him that sits by1 let the first hold his peace3 be not lords over ,god's heritage1 but meek and lowly2 washing the feet of the people1 7#a ,cor4 xiv4 #cj17 as ,jesus did those of his poor disciples2--are unreasonable and antiquated instructions with some clergy1 and it is little less than heresy to remind them of these things3 a mark of great disaffection to the church in their opinion4 ,for by this time their pride has made them the church1 and the people but the porch at best2 a cipher that signifies nothing1 unless they clap their figure before it3 forgetting1 that if they were as good as they should be1 they could be but ministers1 stewards1 and under-shepherds2 that is1 servants to the church1 family1 flock1 and heritage of ,god3 and not that they are that church1 family1 flock1 and heritage1 which they are only servants unto4 ,remember the words of ,christ1 ,let him that would be greatest be your servant4 7,mat4 xx4 #bf47 ,,ix4 ,there is but one place to be found in the ,holy ,scripture1 where the word ,clerus1 can properly be applied to the church1 and they have got it to themselves2 from whence they call themselves the clergy1 that is1 the inheritance or heritage of ,god4 ,whereas ,peter exhorts the ministers of the gospel1 ,not to be lords over ,god's heritage1 nor to feed them for filthy lucre4 7#a ,peter1 v4 #b1 #c47 ,peter belike1 foresaw pride and avarice to be the ministers' temptations2 and indeed they have often proved their fall3 and to say true1 they could hardly fall by worse4 ,nor is there any excuse to be made for them in these two respects1 which is not worse than their sin4 ,for if they have not been lords over ,god's heritage1 it is because they have made themselves that heritage1 and disinherited the people3 so that now they may be the people's lords1 with a salvo to good old ,peter's exhortation4 ,and for the other sin of avarice1 they can only avoid it1 and speak truth thus2 that never feeding the flock1 they cannot be said to feed it for lucre3 that is1 they get the people's money for nothing4 ,an example of which is given us1 by the complaint of ,god himself1 from the practice of the proud1 covetous1 false prophets of old1 that the people gave their money for that which was not bread1 and their labour for that which did not profit them3 7,isaiah1 lv4 #b37 ,and why8 ,because then the priest had no vision2 and too many now despise it4 ,x4 ,but alas6 when all is done1 what folly1 as well as irreligion1 is there in pride6 ,it cannot add one cubit to any man's stature3 what crosses can it hinder8 ,what disappointments help1 or harm frustrate8 ,it delivers not from the common stroke2 sickness disfigures1 pain misshapes1 and death ends the proud man's fabric4 ,six feet of cold earth bounds his big thoughts2 and his person1 that was too good for any place1 must at last lodge within the streight limits of so little and so dark a cave3 and he who thought nothing well enough for him1 is quickly the entertainment of the lowest of all animals1 even worms themselves4 ,thus pride and pomp come to the common end2 but with this difference1 less pity from the living1 and more pain to the dying4 ,the proud man's antiquity cannot secure him from death1 nor his heraldry from judgment4 ,titles of honour vanish at this extremity2 and no power or wealth1 no distance or respect1 can rescue or insure them4 ,as the tree falls1 it lies2 and as death leaves men1 judgment finds them4 ,,xi4 ,o6 what can prevent this ill conclusion8 ,and what can remedy this woeful declension from ancient meekness1 humility1 and piety1 and that godly life and power which were so conspicuous in the authority of the preachings and examples of the living1 of the first and purest ages of ,christianity8 ,truly1 nothing but an inward and sincere examination1 by the testimony of the holy light and spirit of ,,jesus1 of the condition of their souls and minds towards ,christ1 and a better inquiry into the matter and examples of holy record4 ,it was his complaint of old1 that light is come into the world1 and men loved darkness rather than light1 because their deeds were evil4 7,john1 iii4 #ai47 ,if thou wouldst be a child of ,god1 and a believer in ,christ1 thou must be a child of ,light4 ,o man1 thou must bring thy deeds to it and examine them by that holy lamp in thy soul1 which is the candle of the ,lord1 that shows thee thy pride and arrogancy1 and reproves thy delight in the vain fashions of this world4 ,religion is a denial of self2 yea1 of self-religion too4 ,it is a firm tie or bond upon the soul to holiness1 whose end is happiness2 for by it men come to see the ,lord4 ,the pure in heart1 says ,,jesus1 see ,god3 7,matt4 v4 #h37 he that once comes to bear ,christ's yoke1 is not carried away by the devil's allurements2 he finds excelling joys in his watchfulness and obedience4 ,if men loved the cross of ,christ1 his precepts and doctrine1 they would cross their own wills1 which lead them to break ,christ's holy will1 and lose their own souls1 in doing the devil's4 ,had ,adam minded that holy light in ,paradise more than the serpent's bait2 and stayed his mind upon his ,creator1 the rewarder of fidelity1 he had seen the snare of the enemy1 and resisted him4 ,o do not delight in that which is forbidden6 ,look not upon it1 if thou wouldst not be captivated by it4 ,bring not the guilt of sins of knowledge upon thy own soul4 ,did ,christ submit his will to his ,father's1 and for the joy that was set before him1 endure the cross and despise the shame 7,heb4 xii4 #b7 of a new and untrodden way to glory8 ,thou also must submit thy will to ,christ's holy law and light in thy heart1 and for the reward ,he sets before thee1 to wit1 eternal life1 endure his cross1 and despise the shame of it4 ,all desire to rejoice with ,him1 but few will suffer with ,him1 or for ,him4 ,many are the companions of his table2 not many of his abstinence4 ,the loaves they follow1 but the cup of his agony they leave3 it is too bitter1 they like not to drink thereof4 ,and divers will magnify his miracles1 that are offended at the ignominy of his cross4 ,but ,o man1 as ,he1 for thy salvation1 so thou1 for the love of ,him1 must humble thyself1 7,phil4 ii4 #g17 and be contented to be of no reputation1 that thou mayest follow ,him1 not in a carnal1 formal way1 of vain man's tradition and prescription1 but as the ,holy ,ghost1 by the apostle1 doth express it1 in a new and living way1 7,heb4 x4 #ai1 #bj17 which ,jesus had consecrated1 that brings all that walk in it to the eternal rest of ,god3 whereunto ,he himself is entered1 who is the holy and only blessed ,redeemer4 ,,chapter ,,xiii4 #a4 ,avarice1 the second capital lust1 its definition and distinction4--#b4 ,it consists in a desire of unlawful things4--#c4 ,as in ,david's case about ,uriah's wife4--#d4 ,also ,ahab's about ,naboth's vineyard4--#e4 ,next1 in unlawful desires of lawful things4--#f4 ,covetousness is a mark of false prophets4--#g4 ,a reproach to religion4--#h4 ,an enemy to government4--#i4 ,treacherous4--#aj4 ,oppressive4--#aa4 ,judas an example4--#ab4 ,so ,simon ,magus4--#ac4 ,lastly1 in unprofitable hoarding of money4--#ad4 ,the covetous man a common evil4--#ae4 ,his hypocrisy4--#af4 ,gold his god4--#ag4 ,he is sparing1 to death4--#ah4 ,is reproved by ,christ and his followers4--#ai4 ,ananias' and ,sapphira's sin and judgment4--#bj4 ,william ,tindall's discourse on that subject referred unto4--#ba4 ,peter ,charron's testimony against it4--#bb4 ,abraham ,cowley's witty and sharp satire upon it4 ,i4 ,i am come to the second part of this discourse1 which is avarice1 or covetousness1 an epidemic and a raging distemper in the world1 attended with all the mischiefs that can make men miserable in themselves1 and in society2 so near akin to the foregoing evil1 pride1 that they are seldom apart3 ,liberality being almost as hateful to the proud1 as to the covetous1 ,i shall define it thus3 ,covetousness is the love of money or riches2 7,ephes4 v4 #c1 #e27 which1 as the apostle hath it1 is the root of all evil4 7#a ,tim4 vi4 #i1 #aj47 ,it branches itself into these three parts3 first1 desiring of unlawful things2 secondly1 unlawfully desiring of lawful things2 and lastly1 hoarding up1 or unprofitably withholding the benefit of them from the relief of private persons1 or the public4 ,i shall first deliver the sense of ,scripture1 and what examples are therein afforded against this impiety3 and next1 my own reasons1 with some authorities from authors of credit4 ,by which it will appear1 that the working of the love of riches out of the hearts of people1 is as much the business of the cross of ,christ1 as the rooting out of any one sin that man is fallen into4 ,,ii4 ,and first1 of desiring1 or coveting of unlawful things3 it is expressly forbidden by ,god himself1 in the law ,he delivered to ,moses upon ,mount ,sinai1 for a rule to his people the ,jews to walk by3 ,thou shalt not covet1 said ,god1 thy neighbour's house3 thou shalt not covet thy neighbour's wife1 nor his man-servant1 nor his maid-servant1 nor his ox1 nor his ass1 nor anything that is thy neighbour's4 7,exodus1 xx47 ,this ,god confirmed by thundering and lightnings1 and other sensible solemnities1 to strike the people with more awe in receiving and keeping of it1 and to make the breach of these moral precepts more terrible to them4 ,micah complains in his time1 ,they covet fields1 and take them by violence2 7,mic4 ii4 #b27 but their end was misery4 ,therefore was it said of old1 ,woe to them that covet an evil covetousness3 this is to our point4 ,we have many remarkable instances of this in ,scripture2 two of which ,i will briefly report4 ,,iii4 ,david1 though otherwise a good man1 by unwatchfulness is taken2 the beauty of ,uriah's wife was too hard for him1 being disarmed1 and off from his spiritual watch4 ,there was no dissuasive would do2 ,uriah must be put upon a desperate service1 where it was great odds if he survived it4 ,this was to hasten the unlawful satisfaction of his desires1 by a way that looked not like direct murder4 ,the contrivance took2 ,uriah is killed1 and his wife is quickly ,david's4 ,this interpreted ,david's covetousness4 ,but went it off so8 ,no1 his pleasure soon turned to anguish and bitterness of spirit3 his soul was overwhelmed with sorrow3 the waves went over his head3 7,psalm li4 lxxvii4 xlii4 #g37 he was consumed within him3 he was stuck in the mire and clay2 he cried1 he wept3 yea1 his eyes were as a fountain of tears4 7,ibid4 lxix4 #b1 #ad47 ,guiltiness was upon him1 and he must be purged2 his sins washed white as snow1 that were as red as crimson1 or he is undone for ever4 ,his repentance prevailed3 behold1 what work this part of covetousness makes6 ,what evil6 ,what sorrow6 ,o that the people of this covetousness would let the sense of ,david's sorrow sink deep into their souls1 that they might come to ,david's salvation6 ,restore me1 saith that good man3 it seems he once knew a better state3 yes1 and this may teach the better sort to fear1 and stand in awe too1 lest they sin and fall4 ,for ,david was taken at a disadvantage2 he was off his watch1 and gone from the cross2 the law was not his lamp and light1 at that instant2 he was a wanderer from his safety1 his strong tower1 and so surprised3 then and there it was the enemy met him1 and vanquished him4 ,,iv4 ,the second instance is that of ,naboth's vineyard3 7#a ,kings1 xxi437 it was coveted by ,ahab and ,jezebel3 that1 which led them to such an unlawful desire1 found means to accomplish it4 ,naboth must die1 for he would not sell it4 ,to do it they accuse the innocent man of blasphemy1 and find two knights of the post1 sons of ,belial1 to evidence against him4 ,thus1 in the name of ,god1 and in show of pure zeal to his glory1 ,naboth must die2 and accordingly was stoned to death4 ,the news of which coming to ,jezebel1 she bid ,ahab arise and take possession1 for ,naboth was dead4 ,but ,god followed both of them with his fierce vengeance4 ,in the place where the dogs licked the blood of ,naboth1 said ,elijah1 in the name of the ,lord1 shall dogs lick thy blood1 even thine2 and ,i will bring evil upon thee1 and take away thy posterity2 and of ,jezebel1 his wife and partner in his covetousness and murder1 he adds1 ,the dogs shall eat her flesh by the walls of ,jezreel4 ,here is the infamy and punishment due to this part of covetousness4 ,let this deter those that desire unlawful things1 the rights of others3 for ,god that is just1 will certainly repay such with interest in the end4 ,but perhaps these are few2 either that they do not1 or dare not show it1 because the law will bite if they do4 ,but the next part hath company enough1 that will yet exclaim against the iniquity of this part of covetousness2 and by their seeming abhorrence of it1 would excuse themselves of all guilt in the rest3 let us consider that4 ,v4 ,the next1 and most common part of covetousness is the unlawful desire of lawful things2 especially of riches4 ,money is lawful1 but the love of it is the root of all evil4 ,so riches are lawful1 but they that pursue them1 fall into divers temptations1 snares1 and lusts2 ,he calls them uncertain1 to show their folly and danger1 that set their hearts upon them4 ,covetousness is hateful to ,god2 he hath denounced great judgments upon those that are guilty of it4 ,god charged it on ,israel of old1 as one of the reasons of his judgments2 ,for the iniquity of his covetousness1 saith ,god1 was ,i wroth and smote him4 7,isai4 lvii4 #ag47 ,in another place1 ,every one is given to covetousness1 and from the prophet to the priest1 every one dealeth falsely2 7,jer4 vi4 #ac27 therefore will ,i give their wives unto others1 and their fields to them that shall inherit them4 7,ibid4 viii4 #aj47 ,in another place ,god complained thus3 ,but thine eyes and thine heart are not but for thy covetousness4 7,chap4 xxii4 #ag47 ,by ,ezekiel1 ,god renews and repeats his complaint against their covetousness3 ,and they come to thee as the people cometh1 and sit before thee as my people3 they hear thy words1 but will not do them2 with their mouths they show much love1 but their heart goeth after their covetousness4 7,ezek4 xxxiii4 #ca47 ,therefore ,god1 in the choice of magistrates1 made it part of their qualification1 to hate covetousness2 foreseeing the mischief that would follow to that society or government where covetous men were in power2 that self would bias them1 and they would seek their own ends at the cost of the public4 ,david desired1 that his heart might not incline to covetousness1 but to the testimonies of his ,god4 7,psalm cxix4 #cf47 ,and the wise man expressly tells us1 that he that hateth covetousness shall prolong his days3 7,prov4 xxviii4 #af37 making a curse to follow it4 ,and it is by ,luke charged upon the ,pharisees as a mark of their wickedness3 and ,christ1 in that evangelist1 bids his followers ,take heed and beware of covetousness3 7,luke1 xii4 #ae37 and he giveth a reason for it that carrieth a most excellent instruction in it2 for1 saith he1 a man's life consisteth not in the abundance of the things which he possesseth3 7,mark1 vii4 #ba1 #bb37 but he goeth further2 he joins covetousness with adultery1 murder1 and blasphemy4 ,no wonder then if the apostle ,paul is so liberal in his censure of this evil3 he placeth it with all unrighteousness1 to the ,romans2 to the ,ephesians he writeth the like1 adding1 ,let not covetousness be so much as named among you3 7,rom4 i4 #bi2 ,eph4 v4 #c37 and bids the ,colossians mortify their members2 7,col4 iii4 #e27 and names several sins1 as fornication1 uncleanness1 and such like1 but ends with covetousness3 which1 saith he1 is idolatry4 ,and we know there is not a greater offence against ,god3 nay1 this very apostle calls the love of money the root of all evil2 which1 said he1 whilst some have coveted after1 they have erred from the faith1 and pierced themselves through with many sorrows4 ,for they that will be rich1 fall into temptation1 and a snare1 and many foolish and hurtful lusts4 ,o man of ,god1 saith he to his beloved friend ,timothy1 flee these things1 and follow after righteousness1 faith1 patience1 and meekness1 7#a ,tim4 vi4 #i-aa47 ,,vi4 ,peter was of the same mind2 for he maketh covetousness to be one of the great marks of the false prophets and teachers that should arise among ,christians1 and by that they might know them1 who1 saith he1 through covetousness shall with feigned words make merchandise of you4 7#b ,peter1 ii4 #c47 ,to conclude1 therefore1 the author to the ,hebrews1 at the end of his epistle1 leaves this1 with other things1 not without great zeal and weight upon them3 ,let1 says he1 your conversation be without covetousness2 7,heb4 xiii4 #e27 he rests not in this generality1 but goes on1 and be content with such things as ye have2 for ,god hath said1 ,i will never leave thee nor forsake thee4 ,what then8 ,must we conclude that those who are not content1 but seek to be rich1 have forsaken ,god8 ,the conclusion seems hard2 but yet it is natural2 for such1 it is plain1 are not content with what they have2 they would have more3 they covet to be rich1 if they may3 they live not with that dependence and regard to ,providence to which they are exhorted1 nor is godliness1 with content1 great gain to them4 ,,vii4 ,and truly it is a reproach to a man1 especially to a religious man1 that he knows not when he hath enough2 when to leave off2 when to be satisfied3 that notwithstanding ,god sends him one plentiful season of grain after another1 he is so far from making that the cause of withdrawing from the traffic of the world1 that he makes it a reason for launching further into it2 as if the more he hath1 the more he may4 ,he therefore reneweth his appetite1 bestirs himself more than ever1 that he may have a share in the scramble1 while anything is to be got3 this is as if cumber1 not retirement2 and gain1 not content1 were the duty and comfort of a ,christian4 ,o that this thing were better considered6 for by not being so observable nor obnoxious to the law1 as other vices are1 there is more danger for want of that check4 ,it is plain that most people strive not for substance1 but for wealth4 ,some there be that love it strongly1 and spend it liberally when they have got it4 ,though this be sinful1 yet more commendable than to love money for money's sake2 that is one of the basest passions the mind of man can be captivated with2 a perfect lust2 and a greater1 and more soul-defiling one there is not in the whole catalogue of concupiscence4 ,which considered1 should quicken people into a serious examination1 how far this temptation of love of money hath entered them2 and the rather because the steps it maketh into the mind1 are almost insensible1 which renders the danger greater4 ,thousands think themselves unconcerned in the caution1 that yet are perfectly guilty of the evil4 ,now can it be otherwise1 when those that have1 from a low condition1 acquired thousands1 labour yet to advance1 yea1 double and treble those thousands2 and that with the same care and contrivance by which they got them8 ,is this to live comfortably1 or to be rich8 ,do we not see how early they rise2 how late they go to bed8 ,how full of the change1 the shop1 the warehouse1 the custom-house2 of bills1 bonds1 charter-parties1 c4 they are8 ,running up and down1 as if it were to save the life of a condemned innocent4 ,an insatiable lust1 and therein ungrateful to ,god1 as well as hurtful to men1 who giveth it to them to use1 and not to love3 that is1 the abuse4 ,and if this care1 contrivance1 and industry1 and that continually1 be not from the love of money in those that have ten times more than they began with1 and much more than they spend or need1 ,i know not what testimony man can give of his love for anything4 ,,viii4 ,to conclude3 ,it is an enemy to government in magistrates2 for it tends to corruption4 ,wherefore those that ,god ordained were such as feared ,him and hated covetousness4 ,next1 it hurts society3 for old traders keep the young ones poor3 and the great reason why some have too little1 and so are forced to drudge like slaves to feed their families1 and keep their chin above the water1 is1 because the rich hold fast and press to be richer1 and covet more1 which dries up the little streams of profit from smaller folks4 ,there should be a standard1 both as to the value and time of traffic2 and then the trade of the master to be shared among his servants that deserve it4 ,this were both to help the young to get their livelihood1 and to give the old time to think of leaving this world well1 in which they have been so busy1 that they might obtain a share in the other1 of which they have been so careless4 ,,ix4 ,there is yet another mischief to government2 for covetousness leads men to abuse and defraud it1 by concealing or falsifying the goods they deal in3 as bringing in forbidden goods by stealth3 or lawful goods1 so as to avoid the payment of dues1 or owning the goods of enemies for gain2 or that they are not well made1 or full of measure2 with abundance of that sort of deceit4 ,x4 ,but covetousness has caused destructive feuds in families2 for estates falling into the hands of those whose avarice has put them upon drawing greater profit to themselves than was consistent with justice1 has given birth to much trouble1 and caused great oppression2 it too often falling out1 that such executors have kept the right owners out of possession with the money they should pay them4 ,,xi4 ,but this is not all2 for covetousness betrays friendship2 a bribe cannot be better placed to do an ill thing1 or undo a man4 ,nay1 it is too often a murderer both of soul and body2 of the soul1 because it kills that life it should have in ,god3 where money masters the mind1 it extinguishes all love to better things3 of the body1 for it will kill for money1 by assassinations1 poisons1 false witness1 c4 ,i shall end this head on covetousness1 with the sin and doom of two covetous men1 ,judas1 and ,simon the sorcerer4 ,judas's religion fell in thorny ground3 love of money choked him4 ,pride and anger in the ,jews endeavoured to murder ,christ2 but till covetousness set her hand to effect it1 they were all at a loss4 ,they found ,judas had the bag1 and probably loved money2 they would try him1 and did4 ,the price was set1 and ,judas betrays his ,master1 his ,lord1 into the hands of his most cruel adversaries4 ,but to do him right he returned the money1 and to be revenged on himself1 was his own hangman4 ,a wicked act1 a wicked end4 ,come on1 you covetous3 what say you now to brother ,judas8 was he not an ill man8 did he not very wickedly8 ,yes1 yes3 would you have done so8 ,no1 no3 by no means4 ,very well2 but so said those wicked ,jews of stoning the prophets1 and that yet crucified the beloved ,son of ,god2 ,he that came to save them1 and would have done it1 if they had received ,him1 and not rejected the day of their visitation4 ,rub your eyes well1 for the dust is got into them2 and carefully read in your own consciences1 and see if1 out of love to money1 you have not betrayed the ,just ,one in yourselves1 and so are brethren with ,judas in iniquity4 ,i speak for ,god against an idol2 bear with me4 ,have you not resisted1 yea1 quenched the good ,spirit of ,christ in your pursuit after your beloved wealth8 ,examine yourselves1 try yourselves2 know ye not your own selves3 if ,christ dwell not1 if ,he rule not1 and be not above all beloved in you1 ye are reprobates3 in an undone condition6 7#b ,cor4 xiii4 #e47 ,,xii4 ,the other covetous man is ,simon the sorcerer1 a believer too3 but his faith could not go deep enough for covetousness4 7,acts1 viii4 #i-bd47 ,he would have driven a bargain with ,peter3 so much money for so much ,holy ,ghost2 that he might sell it again1 and make a good trade of it2 corruptly measuring ,peter by himself1 as if he had only a better knack of cozening the people than himself1 who had set up in ,samaria for the great power of ,god1 before the power of ,god in ,philip and ,peter undeceived the people4 ,but what was ,peter's answer and judgment8 ,thy money1 says he1 perish with thee2 thou hast neither part nor lot in this matter3 thou art in the gall of bitterness1 and in the bond of iniquity4 ,a dismal sentence4 ,besides1 covetousness tends to luxury1 and rises often out of it3 for from having much1 they spend much1 and so become poor by luxury3 such are covetous to get1 to spend more1 which temperance would prevent4 ,for if men would not1 or could not1 by good laws well executed1 and a better education1 be so lavish in their tables1 houses1 furniture1 apparel1 and gaming1 there would be no such temptation to covet earnestly after what they could not spend3 for there is but here and there a miser that loves money for money's sake4 ,,xiii4 ,which leads to the last and basest part of covetousness1 which is yet the most sordid1 to wit1 hoarding up1 or keeping money unprofitably1 both to others and themselves too4 ,this is ,solomon's miser1 that makes himself rich1 and hath nothing3 7,prov4 xiii4 #g37 a great sin in the sight of ,god4 ,he complained of such as had stored up the labours of the poor in their houses2 he calls it their spoils1 and it is a grinding of the poor1 because they see it not again4 ,but he blesseth those that consider the poor1 and commandeth every one1 to open freely to his brother that is in need2 7,psalm xli4 #a2 ,deut4 xv4 #g1 #h27 not only he that is spiritually1 but naturally so2 and not to withhold his gift from the poor4 ,the apostle chargeth ,timothy1 in the sight of ,god1 and before ,jesus ,christ1 that he fail not to charge them that are rich in this world1 that they trust not in their uncertain riches1 but in the living ,god1 who giveth liberally2 and that they do good with them1 that they may be rich in good works4 7#a ,tim4 vi4 #ag1 #ah47 ,riches are apt to corrupt2 and that which keeps them sweet and best is charity3 he that uses them not gets them not for the end for which they are given1 but loves them for themselves1 and not their service4 ,the miser is poor in his wealth3 he wants for fear of spending2 and increases his fear with his hope1 which is his gain2 and so tortures himself with his pleasure2 the most like to the man that hid his talent in a napkin1 of all others1 for this man's talents are hid in his bags out of sight1 in vaults1 under boards1 behind wainscots3 else upon bonds and mortgages1 growing but as underground2 for it is good to none4 ,,xiv4 ,the covetous man hates all useful arts and sciences as vain1 lest they should cost him something the learning3 wherefore ingenuity has no more place in his mind than in his pocket4 ,he lets houses fall1 to prevent the charge of repairs3 and for his spare diet1 plain clothes1 and mean furniture1 he would place them to the account of moderation4 ,o monster of a man6 that can take up the cross for covetousness1 and not for ,christ4 ,,xv4 ,but he pretends negatively to some religion too2 for he always rails at prodigality1 the better to cover his avarice4 ,if you would bestow a box of spikenard on a good man's head2 to save money1 and to seem righteous1 he tells you of the poor3 but if the poor come1 he excuses his want of charity with the unworthiness of the object1 or the causes of his poverty1 or that he can bestow his money upon those that deserve it better2 who rarely opens his purse till quarter-day for fear of losing it4 ,,xvi4 ,but he is more miserable than the poorest2 for he enjoys not what he yet fears to lose2 they fear not what they do not enjoy4 ,thus is he poor by overvaluing his wealth3 but he is wretched that hungers with money in a cook's shop3 yet having made a god of his gold1 who knows1 but he thinks it unnatural to eat what he worships8 ,,xvii4 ,but1 which aggravates this sin1 ,i have myself once known some1 that to get money have wearied themselves into the grave2 and to be true to their principle1 when sick would not spare a fee to a doctor1 to help the poor slave to live2 and so died to save charges3 a constancy that canonizes them martyrs for money4 ,,xviii4 ,but now let us see what instances the ,scripture will give us in reproof of the sordid hoarders and hiders of money4 ,a good-like young man came to ,christ1 and inquired the way to eternal life3 ,christ told him1 he knew the commandments3 he replied1 he had kept them from his youth3 it seems he was no loose person1 and indeed such are usually not so1 to save charges4 ,and yet lackest thou one thing1 saith ,christ2 sell all1 distribute it to the poor1 and thou shalt have treasure in heaven1 and come and follow ,me4 ,it seems ,christ pinched him in the sore place2 ,he hit the mark1 and struck him to the heart3 who knew his heart2 by this ,he tried how well he had kept the commandment1 ,to love ,god above all4 ,it was said1 the young man was very sorrowful1 and went his way2 and the reason which is given is1 that he was very rich4 ,the tides met1 money and eternal life3 contrary desires3 but which prevailed8 ,alas6 his riches4 ,but what said ,christ to this8 ,how hardly shall they that have riches enter into the kingdom of ,god6 ,he adds1 ,it is easier for a camel to go through a needle's eye1 than for a rich man to enter the kingdom of heaven3 that is1 such a rich man1 to wit1 a covetous rich man1 to whom it is hard to do good with what he has3 it is more than a miracle3 ,o who then would be rich and covetous6 ,it was upon these rich men that ,christ pronounced his woe1 saying1 ,woe unto you that are rich1 for ye have received your consolation here4 ,what6 none in the heavens8 ,no1 unless you become willing to be poor men1 can resign all1 live loose to the world1 have it at arm's end1 yea1 under foot2 a servant1 and not a master4 ,,xix4 ,the other instance is a very dismal one too3 it is that of ,ananias and ,sapphira4 ,in the beginning of the apostolical times1 it was customary for those who received the word of life1 to bring what substance they had and lay it at the apostles' feet3 of these ,joses1 surnamed ,barnabas1 was exemplary4 ,among the rest1 ,ananias and his wife ,sapphira1 confessing to the truth1 sold their possession1 but covetously reserved some of the purchase-money from the common purse to themselves1 and brought a part for the whole1 and laid it at the apostles' feet4 ,but ,peter1 a plain and bold man1 in the majesty of the ,spirit1 said1 ,ananias1 why hath ,satan filled thine heart to lie to the ,holy ,ghost2 and to keep back part of the price of the land8 ,whilst it remained1 was it not thine own8 ,and after it was sold1 was it not in thine own power8 ,why hast thou conceived this thing in thine heart8 ,thou hast not lied unto men1 but unto ,god4 7,acts1 v4 #c1 #d47 ,but what followed this covetousness and hypocrisy of ,ananias8 ,why1 ,ananias hearing these words1 fell down1 and gave up the ghost4 ,the like befel his wife1 being privy to the deceit their avarice had led them to4 ,and it is said1 that great fear came upon all the church1 and those that heard of these things3 and also should on those that now read them4 ,for if this judgment was shown and recorded that we should beware of the like evils1 what will become of those who1 under the profession of ,christianity1 a religion that teaches men to live loose from the world1 and to yield up all to the will and service of ,christ and his kingdom1 not only retain a part1 but all2 and cannot part with the least thing for ,christ's sake8 ,i beseech ,god to incline the hearts of my readers to weigh these things4 ,this had not befallen ,ananias and ,sapphira1 if they had acted as in ,god's presence1 and with that entire love1 truth1 and sincerity that became them4 ,o that people would use the light that ,christ has given them1 to search and see how far they are under the power of this iniquity6 ,for would they but watch against the love of the world1 and be less in bondage to the things that are seen1 which are temporal1 they would begin to set their hearts on things above1 that are of an eternal nature4 ,their life would be hid with ,christ in ,god1 out of the reach of all the uncertainties of time1 and troubles1 and changes of mortality4 ,nay1 if people would but consider how hardly riches are got1 how uncertainly they are kept1 the envy they bring2 that they can neither make a man wise1 nor cure diseases1 nor add to life1 much less give peace in death2 no1 nor hardly yield any solid benefit above food or raiment1 7which may be had without them17 and that if there be any good use for them1 it is to relieve others in distress2 being but stewards of the plentiful providences of ,god1 and consequently accountable for our stewardship2 if1 ,i say1 these considerations had any room in our minds1 we should not thus post to get1 nor care to hide and keep such a mean and impotent thing4 ,o that the cross of ,christ1 which is the ,spirit and power of ,god in man1 might have more place in the soul1 that it might crucify us more and more to the world1 and the world to us2 that1 like the days of paradise1 the earth might again be the footstool1 and the treasure of the earth a servant1 and not a god to man6--,many have written against this vice2 three ,i will mention4 ,,xx4 ,william ,tindall1 that worthy apostle of the ,english reformation1 has an entire discourse1 to which ,i refer the reader1 entitled1 ,the ,parable of the ,wicked ,mammon4 ,the next is-- ,,xxi4 ,peter ,charron1 a famous ,frenchman1 and in particular for the book he wrote of wisdom1 hath a chapter against covetousness2 part of which take as followeth3 ,to love and affect riches is covetousness3 not only the love and affection1 but also every over-curious care and industry about riches4 ,the desire of goods1 and the pleasure we take in possessing them1 are grounded only upon opinion3 the immoderate desire to get riches is a gangrene in our soul1 which with a venomous heat consumeth our natural affections1 to the end it might fill us with virulent humours4 ,so soon as it is lodged in our hearts1 all honest and natural affection1 which we owe either to our parents1 our friends1 or ourselves1 vanisheth away3 all the rest1 in respect of our profit1 seemeth nothing2 yea1 we forget in the end1 and condemn ourselves1 our bodies1 our minds1 for this transitory trash2 and as our proverb is1 ,we sell our horse to get us hay4 ,covetousness is the vile and base passion of vulgar fools1 who account riches the principal good of a man1 and fear poverty as the greatest evil2 and not contenting themselves with necessary means1 which are forbidden no man1 weigh that which is good in a goldsmith's balance2 when nature hath taught us to measure it by the ell of necessity4 ,for1 what greater folly can there be than to adore that which nature itself hath put under our feet1 and hidden in the earth1 as unworthy to be seen2 yea1 rather to be contemned1 and trampled under foot8 ,this is that which the sin of man hath only torn out of the entrails of the earth1 and brought unto light to kill himself4 ,we dig out the earth1 and bring to light those things for which we would fight3 we are not ashamed to esteem those things most highly which are in the lowest parts of the earth4 ,nature seemeth even in the first birth of gold1 after a sort1 to have presaged the misery of those that are in love with it2 for it hath so ordered the matter1 that in those countries where it groweth there groweth with it neither grass nor plant1 nor other thing that is worth anything3 as giving us to understand thereby1 that in those minds where the desire of this metal groweth1 there cannot remain so much as a spark of true honour and virtue4 ,for what thing can be more base than for a man to degrade1 and to make himself a servant and a slave to that which should be subject unto him8 ,riches serve wise men1 but command a fool3 for a covetous man serveth his riches1 and not they him3 and he is said to have goods as he hath a fever1 which holdeth and tyrannizeth over a man1 not he over it4 ,what thing more vile1 than to love that which is not good1 neither can make a good man8 ,yea is common1 and in the possession of the most wicked in the world2 which many times perverts good manners1 but never amends them3 without which1 so many wise men have made themselves happy2 and by which so many wicked men have come to a wicked end4 ,to be brief2 what thing more miserable1 than to bind the living to the dead1 as ,mezentius did1 to the end their death might be languishing1 and the more cruel2 to tie the spirit unto the excrement and scum of the earth2 to pierce through his own soul with a thousand torments1 which this amorous passion of riches brings with it2 and to entangle himself with the ties and cords of this malignant thing1 as the ,scripture calls them1 which doth likewise term them thorns and thieves1 which steal away the heart of man1 snares of the devil1 idolatry1 and the root of all evil8 ,and truly he that shall see the catalogue of those envies and molestations which riches engender into the heart of man1 as their proper thunderbolt and lightning1 they would be more hated than they are now loved4 ,poverty wants many things1 but covetousness all3 a covetous man is good to none1 but worse to himself4 ,thus much of ,charron1 a wise and great man4 ,my next testimony is yielded by an author not unlikely to take with some sort of people for his wit2 may they equally value his morality1 and the judgment of his riper time4 ,,xxii4 ,abraham ,cowley1 a witty and ingenious man1 yieldeth us the other testimony3 of avarice he writeth thus3 ,there are two sorts of avarice1 the one is but a bastard-kind1 and that is a rapacious appetite of gain2 not for its own sake1 but for the pleasure of refunding it immediately through all the channels of pride and luxury4 ,the other is the true kind1 and properly so called1 which is a restless and insatiable desire of riches1 not for any further end or use1 but only to hoard and preserve1 and perpetually increase them4 ,the covetous man of the first kind1 is like a greedy ostrich1 which devoureth any metal1 but it is with an intent to feed upon it1 and in effect1 it maketh a shift to digest and excern it4 ,the second is like the foolish chough1 which loveth to steal money1 only to hide it4 ,the first doth much harm to mankind1 and a little good to some few3 the second doth good to none2 no1 not to himself4 ,the first can make no excuse to ,god or angels1 or rational men1 for his actions3 the second can give no reason or colour1 not to the devil himself1 for what he doth3 he is a slave to mammon without wages4 ,the first maketh a shift to be beloved1 aye1 and envied too1 by some people3 the second is the universal object of hatred and contempt4 ,there is no vice hath been so pelted with good sentences1 and especially by the poets1 who have pursued it with satires and fables1 and allegories and allusions1 and moved1 as we say1 every stone to fling at it2 among which ,i do not remember a finer correction than that which was given it by one line of ,ovid's3 ,multa ,luxuri desunt1 omnia avariti4 ,which is1 ,much is wanting to luxury1 all to avarice4 ,to which saying ,i have a mind to add one member1 and render it thus3 poverty wants some1 luxury many1 avarice all things4 ,somebody saith of a virtuous and wise man that having nothing1 he hath all4 ,this is just his antipode1 who having all things1 yet hath nothing4 ,and ,o6 what man's condition can be worse ,than his1 whom plenty starves1 and blessings curse8 ,the beggars but a common fate deplore1 ,the rich poor man's emphatically poor4 ,i wonder how it cometh to pass1 that there hath never been any law made against him3 against him do ,i say8 ,i mean for him4 ,as there are public provisions made for all other madmen1 it is very reasonable that the king should appoint some persons to manage his estate1 during his life1 for his heirs commonly need not that care1 and out of it to make it their business to see that he should not want alimony befitting their condition2 which he could never get out of his own cruel fingers4 ,we relieve idle vagrants and counterfeit beggars1 but have no care at all of these really poor men1 who are1 methinks1 to be respectfully treated1 in regard of their quality4 ,i might be endless against them1 but ,i am almost choked with the superabundance of the matter4 ,too much plenty impoverisheth me1 as it doth them4 ,thus much against avarice1 that moth of the soul1 and canker of the mind4 ,,chapter ,,xiv4 #a4 ,luxury1 what it is1 and the mischief of it to mankind4 ,an enemy to the cross of ,christ4--#b4 ,of luxury in diet1 how unlike ,christ1 and contrary to ,scripture4--#c4 ,the mischief it does to the bodies1 as well as the minds of people4--#d4 ,of luxury in the excess of apparel1 and of recreations2 that sin brought the first coat3 people not to be proud of the badge of their misery4--#e4 ,the recreations of the times1 enemies to virtue3 they rise from degeneracy4--#f4 ,the end of clothes allowable2 the abuse reprehended4--#g4 ,the chief recreation of good men of old was to serve ,god1 and do good to mankind1 and follow honest vocations1 not vain sports and pastimes4--#h4 ,the ,heathen knew and did better things4 ,the sobriety of infidels above ,christians4--#i4 ,luxury condemned in the case of the rich man4--#aj4 ,the doctrine of the ,scripture positively against a voluptuous life4 ,i4 ,i am now come to the other extreme1 and that is luxury1 which is an excessive indulgence of self1 in ease and pleasure4 ,this is the last great impiety struck at in this discourse of the holy cross of ,christ1 which indeed is much the subject of its mortifying virtue and power4 ,a disease as epidemical1 as killing3 it creeps into all stations and ranks of men3 the poorest often exceeding their ability to indulge their appetite2 and the rich frequently wallowing in those things that please the lusts of their eye and flesh1 and the pride of life3 as regardless of the severe discipline of ,,jesus1 whom they call ,saviour1 as if luxury1 and not the cross1 were the ordained way to heaven4 ,what shall we eat1 what shall we drink1 and what shall we put on8 once the care of luxurious heathens1 is now the practice of1 and which is worse1 the study of pretended ,christians4 ,but let such be ashamed1 and repent2 remembering that ,jesus did not reproach the ,gentiles for those things1 to indulge his followers in them4 ,they that will have ,christ to be theirs1 must be sure to be his2 to be like-minded1 to live in temperance and moderation1 as knowing the ,lord is at hand4 ,sumptuous apparel1 rich unguents1 delicate washes1 stately furniture1 costly cookery1 and such diversions as balls1 masques1 music-meetings1 plays1 romances1 c41 which are the delight and entertainment of the times1 belong not to the holy path that ,jesus and his true disciples and followers trod to glory4 ,no1 ,through many tribulations1 says none of the least of them1 must we enter the kingdom of ,god4 7,acts1 xiv4 #bb47 ,i do earnestly beseech the gay and luxurious1 into whose hands this discourse shall be directed1 to consider well the reasons and examples here advanced against their way of living2 if happily they may come to see how remote it is from true ,christianity1 and how dangerous to their eternal peace4 ,god ,almighty1 by his grace1 soften their hearts to instruction1 and shed abroad his tender love in their souls1 that they may be overcome to repentance1 and to the love of the holy way of the cross of ,jesus1 the blessed ,redeemer of men4 ,for they cannot think that ,he can benefit them1 while they refuse to lay down their sins for the love of ,him that laid down his life for the love of them4 ,or that ,he will give them a place in heaven1 that refuse ,him any in their hearts on earth4 ,but let us examine luxury in all its parts4 ,,ii4 ,luxury has many parts2 the first that is forbidden by the self-denying ,jesus1 is gluttony1 ,take no thought1 saying1 ,what shall we eat1 or what shall we drink8--for after these things do the ,gentiles seek3 7,mat4 vi4 #ca1 #cb37 as if ,he had said1 ,the ,heathen1 such as live without the true ,god1 whose care is to please their appetite1 more than to seek ,god and his kingdom3 you must not do so1 but seek ye first the kingdom of ,god1 and his righteousness1 and all these things shall be added unto you4 7,mat4 vi4 #cc47 ,that which is convenient for you will follow3 let everything have its time and order4 ,this carries a serious reprehension to the luxurious eater and drinker1 who is taken up with an excessive care of his palate1 what shall he eat1 and what shall he drink3 who being often at a loss what to have next1 therefore has an officer to invent1 and a cook to dress1 disguise1 and drown the species1 that it may cheat the eye1 look new and strange2 and all to excite an appetite1 or raise an admiration4 ,to be sure there is great variety1 and that curious and costly2 the sauce1 it may be1 dearer than the meat2 and so full is he fed1 that without it he can scarce find out a stomach2 which is to force a hunger1 rather than to satisfy it4--,and as he eats1 so he drinks3 rarely for thirst1 but pleasure3 to please his palate4 ,for that purpose he will have divers sorts1 and he must taste them all3 one1 however good1 is dull and tiresome2 variety is more delightful than the best2 and therefore the whole world is little enough to fill his cellar4 ,but were he temperate in his proportions1 his variety might be imputed rather to curiosity than luxury4 ,but what the temperate man uses as a cordial1 he drinks by full draughts1 till inflamed by excess1 he is fitted to be an instrument of mischief1 if not to other persons1 yet always to himself1 whom perhaps at last he knows not3 for such brutality are some come to1 they will sip themselves out of their own knowledge4 ,this is the lust of the flesh1 that is not of the ,father1 but of the world2 for upon this comes in the music and dance1 and mirth1 and the laughter1 which is madness2 7,eccl4 ii4 #b27 that the noise of one pleasure may drown the iniquity of another1 lest his own heart should deal too plainly with him4 ,thus the luxurious live3 they forget ,god1 they regard not the afflicted4 ,o that the sons and daughters of men would consider their wantonness and their iniquity in these things6 ,how ill do they requite the goodness of ,god in the use and abuse of the plenty ,he yields them6 ,how cruel are they to his creatures1 how lavish of their lives and virtue1 how thankless for them3 forgetting the ,giver1 and abusing his gifts1 and despising counsel1 and casting instruction behind them6 ,they lose tenderness and forget duty1 being swallowed up of voluptuousness1 adding one excess to another4 ,god rebuked this sin in the ,jews1 by the prophet ,amos3 ,ye that put far away the evil day1 and cause the seat of violence to come near2 that lie upon beds of ivory1 and stretch themselves upon their couches1 and eat the lambs out of the flock1 and the calves out of the stall2 that chant to the sound of the viol1 and invent to themselves instruments of music1 like ,david2 that drink wine in bowls1 and anoint themselves with the chief ointments2 but they are not grieved for the affliction of ,joseph4 7,amos1 vi4 #c-f47 ,these1 it seems1 were the vices of the degenerate ,jews1 under all their pretence to religion2 and are they not of ,christians at this day8 ,yea they are1 and these are the great parts of luxury struck at in this discourse4 ,remember the rich man1 with all his sumptuous fare1 went to hell3 and the apostle pronounces heavy woes upon those whose god is their belly3 for such glory in their shame4 7,phil4 iii4 #ai47 ,christ places these things to the courts of worldly kings1 not his kingdom3 making them unseemly in his followers3 his feast therefore1 to the multitude1 which was his miracle1 was plain and simple2 enough1 but without curiosity or art of cookery3 and it went down well1 for they were hungry2 the best and fittest time to eat4 ,and the apostle1 in his directions to his much-beloved ,timothy1 debases the lovers of worldly fulness2 advising him to godliness and content as the chiefest gain3 adding1 and having food and raiment1 let us therewith be content4 7#a ,tim4 vi4 #f1 #h47 ,behold the abstemious1 and most contented life of those pilgrims1 the sons of heaven1 and immortal offspring of the great power of ,god2 they were in fasts and perils often1 and ate what was set before them2 and in all conditions learned to be contented4 ,o blessed men6 ,o blessed spirits6 ,let my soul dwell with yours for ever4 ,,iii4 ,but the diseases which luxury begets and nourishes1 make it an enemy to mankind3 for besides the mischief it brings to the souls of people1 it undermines health1 and shortens the life of man1 in that it gives but ill nourishment and so leaves and feeds corrupt humours1 whereby the body becomes rank and foul1 lazy and scorbutic2 unfit for exercise1 and more for honest labour4 ,the spirits being thus loaded with ill flesh1 and the mind effeminated1 a man is made inactive1 and so useless in civil society2 for idleness follows luxury1 as well as diseases4 ,these are the burdens of the world1 devourers of good things1 self-lovers1 and so forgetters of ,god3 but which is sad1 and yet just1 the end of those that forget ,god1 is to be turned into hell4 7,psalm ix4 #ai47 ,,iv4 ,but there is another part of luxury that has great place with vain man and woman1 and that is the gorgeousness of apparel1 one of the most foolish1 because most costly1 empty1 and unprofitable excesses people can well be guilty of4 ,v4 ,nor is it otherwise with recreations1 as they call them2 for these are nearly related4 ,man was made a noble1 rational1 grave creature2 his pleasure stood in his duty1 and his duty in obeying ,god3 which is to love1 fear1 adore1 and serve ,him2 and in using the creation with true temperance and godly moderation2 as knowing well that the ,lord1 his judge1 was at hand1 the inspector and rewarder of his works4 ,in short1 his happiness was in his communion with ,god2 his error was to leave that conversation1 and let his eyes wander abroad to gaze on transitory things4 ,if the recreations of the age were as pleasant and necessary as they are said and made to be1 unhappy then would ,adam and ,eve have been1 that never knew them4 ,but had they never fallen1 and the world been tainted by their folly and ill example1 perhaps man had never known the necessity or use of many of these things4 ,sin gave them birth1 as it did the other2 they were afraid of the presence of the ,lord1 which was the joy of their innocency1 when they had sinned2 and then their minds wandered1 sought other pleasures1 and began to forget ,god2 as ,he complained afterwards by the prophet ,amos1 ,they put far away the evil day3 they eat the fat of the flock3 they drink wine in bowls3 they anoint themselves with the chief perfumes3 they stretch themselves upon beds of ivory3 they chant to the sound of the viol1 and invent upon themselves instruments of music1 like ,david1 7,amos1 vi4 #c-f17 not heeding or remembering the afflictions and captivity of poor ,joseph3 him they wickedly sold1 innocency was quite banished1 and shame soon began to grow a custom1 till they were grown shameless in the imitation4 ,and truly1 it is now no less a shame to approach primitive innocence by modest plainness1 than it was matter of shame to ,adam that he lost it1 and became forced to tack fig-leaves for a covering4 ,wherefore in vain do men and women deck themselves with specious pretences to religion1 and flatter their miserable souls with the fair titles of ,christian1 innocent1 good1 virtuous1 and the like1 whilst such vanities and follies reign4 ,wherefore to you all1 from the eternal ,god1 ,i am bound to declare1 you mock ,him that will not be mocked1 and deceive yourselves2 7,gal4 vi4 #g27 such intemperance must be denied1 and you must know yourselves changed1 and more nearly approached to primitive purity1 before you can be entitled to what you do now but usurp2 for none but those who are led by the ,spirit of ,god are the children of ,god1 7,rom4 viii4 #ad2 ,gal4 v4 #bc17 which guides into all temperance and meekness4 ,,vi4 ,but the ,christian world1 as it would be called1 is justly reprovable1 because the very end of the first institution of apparel is grossly perverted4 ,the utmost service that clothes originally were designed for1 when sin had stripped them of their native innocence1 was1 as hath been said1 to cover them2 therefore plain and modest3 next1 to fence out cold2 therefore substantial3 lastly1 to declare sexes2 therefore distinguishing4 ,so that then necessity provoked to clothing1 now1 pride and vain curiosity2 in former times some benefit obliged1 but now1 wantonness and pleasure3 then they minded them for covering1 but now1 that is the least part2 their greedy eyes must be provided with gaudy superfluities3 as if they made their clothes for trimming1 to be seen rather than worn2 only for the sake of other curiosities that must be tacked upon them1 although they neither fence from cold1 nor distinguish sexes2 but signally display their wanton1 fantastic1 full-fed minds1 that have them4 ,,vii4 ,then the recreations were to serve ,god1 be just1 follow their vocations1 mind their flocks1 do good1 exercise their bodies in such a manner as was suitable to gravity1 temperance1 and virtue2 but now that word is extended to almost every folly2 so much are men degenerated from ,adam in his disobedience2 so much more confident and artificial are they grown in all impieties3 yea1 their minds1 through custom1 are become so very insensible of the inconveniency that attends the like follies1 that what was once mere necessity1 is now the delight1 pleasure1 and recreation of age4 ,how ignoble is it1 how ignominious and unworthy of a reasonable creature6 ,man1 who is endued with understanding1 fit to contemplate immortality1 and made a companion 7if not superior7 to angels1 that he should mind a little dust1 a few shameful rags2 inventions of mere pride and luxury2 toys so apish and fantastic1 entertainments so dull and earthly1 that a rattle1 a baby1 a hobby-horse1 a top1 are by no means so foolish in a simple child1 not unworthy of his thoughts1 as are such inventions of the care and pleasure of men6 ,it is a mark of great stupidity that such vanities should exercise the noble mind of man1 and image of the great ,creator of heaven and earth4 ,,viii4 ,of this many among the very ,heathens of old had so clear a prospect that they detested all such vanity1 looking upon curiosity in apparel1 and that variety of recreations1 now in vogue and esteem with false ,christians1 to be destructive of good manners1 in that it more easily stole away the minds of people from sobriety to wantonness1 idleness1 effeminacy1 and made them only companions for the beast that perishes3 witness those famous men1 ,anaxagoras1 ,socrates1 ,plato1 ,aristides1 ,cato1 ,seneca1 ,epictetus1 c41 who placed true honour and satisfaction in nothing below virtue and immortality4 ,nay1 such are the remains of innocence among some ,moors and ,indians in our times1 that if a ,christian 7though he must be an odd one7 fling out a filthy word1 it is customary with them1 by way of moral1 to bring him water to purge his mouth4 ,how much do the like virtues and reasonable instances accuse people1 professing ,christianity1 of gross folly and intemperance6 ,o that men and women had the fear of ,god before their eyes2 and that they were so charitable to themselves1 as to remember whence they came1 what they are doing1 and to what they must return3 that so more noble1 more virtuous1 more rational and heavenly things might be the matters of their pleasure and entertainment2 that they would be once persuaded to believe how inconsistent the folly1 vanity1 and conversation they are mostly exercised in1 really are with the true nobility of a reasonable soul2 and let that just principle1 which taught the ,heathens1 teach them2 lest it be found more tolerable for ,heathens than such ,christians1 in the day of account4 ,for if their shorter notions1 and more imperfect sense of things could yet discover so much vanity2 if their degree of light condemned it1 and they1 in obedience thereunto1 disused it1 doth it not behove ,christians much more8 ,,ix4 ,again these things1 which have been hitherto condemned1 have never been the conversation or practice of the holy men and women of old times1 whom the ,scriptures recommend for holy examples1 worthy of imitation4 ,abraham1 ,isaac1 and ,jacob were plain men1 and princes1 as graziers are1 over their families and flocks4 ,they were not solicitous for the vanities so much lived in by the people of this generation1 for they pleased ,god by faith4 ,the first forsook his father's house1 kindred1 and country2 a true type or figure of that self-denial all must know1 that would have ,abraham to their father4 ,they must not think to live in those pleasures1 fashions1 and customs they are called to leave2 no1 but part with all hopes of the great recompense of reward1 and that better country which is eternal in the heavens4 7,heb4 xi4 #bf1 #ae2 ,rom4 v4 #a47 ,the prophets were generally poor2 one a shepherd1 another a herdsman1 c4 ,they often cried out unto the full-fed wanton ,israelites to repent1 to fear and dread the living ,god1 to forsake the sins and vanities they lived in2 but they never imitated them4 ,john the ,baptist1 the messenger of the ,lord1 preached his embassy to the world in a coat of camel's-hair1 a rough and homely garment4 7,matt4 iii4 #d47 ,nor can it be conceived that ,jesus ,christ himself was much better apparelled1 who1 according to the flesh1 was of poor descent1 and in life1 of great plainness2 insomuch that it was usual in a way of derision to say1 ,is not this ,jesus1 the carpenter1 the son of ,mary8 7,matt4 xiii4 #ee2 ,mark1 vi4 #c47 ,and this ,jesus tells his followers1 ,that as for soft raiment1 gorgeous apparel and delicacies1 they were for king's courts3 7,luke1 vii4 #be37 implying1 that ,he and his followers were not to seek after those things2 but seems thereby to express the great difference that was betwixt the lovers of the fashions and customs of the world1 and those whom ,he had chosen out of it4 ,and ,he did not only come in that mean and despicable manner himself1 that ,he might stain the pride of all flesh1 but therein became exemplary to his followers1 what a self-denying life they must lead1 if they would be his true disciples4 ,nay1 ,he further leaves it with them in a parable1 to the end that it might make the deeper impression1 and that they might see how inconsistent a pompous1 worldly-pleasing life is with the kingdom ,he came to establish and call men to the possession of3 and that is the remarkable story of ,dives1 who is represented first1 as a rich man2 7,luke1 xvi4 #ai4 c427 next as a voluptuous man1 in his rich apparel1 his many dishes1 and his pack of dogs2 and lastly1 as an uncharitable man1 or one who was more concerned to please the lust of the eye1 the lust of the flesh1 and the pride of life1 and fare sumptuously every day1 than to take compassion of poor ,lazarus at his gate3 no1 his dogs were more pitiful and kind than he4 ,but what was the doom of this jolly man1 this great rich man8 ,we read it was everlasting torment2 but that of ,lazarus1 eternal joy with ,abraham1 ,isaac1 and ,jacob1 in the kingdom of ,god4 ,in short1 ,lazarus was a good man1 the other a great man3 the one poor and temperate1 the other rich and luxurious3 there are too many of them alive2 and it were well1 if his doom might awaken them to repentance4 ,x4 ,nor were the twelve apostles1 the immediate messengers of the ,lord ,jesus ,christ1 other than poor men1 one a fisherman1 another a tent-maker2 and he that was of the greatest1 though perhaps not the best employment1 was a custom-gatherer4 7,matt4 iv4 #ah2 ix4 #i2 ,acts1 xviii4 #c47 ,so that it is very unlikely that any of them were followers of the fashions of the world3 nay1 they were so far from it1 that1 as became the followers of ,christ1 7#a ,cor4 iv4 #i-ad17 they lived poor1 afflicted1 self-denying lives2 bidding the churches to walk as they had them for examples4 7,phil4 iii4 #a1 #g2 #a ,pet4 ii4 #ba47 ,and to shut up this particular1 they gave this pathetic account of the holy women in former times1 as an example of godly temperance1 7#a ,pet4 iii4 #c1 #d17 namely1 that first they did expressly abstain from gold1 silver1 plaited hair1 fine apparel1 or such like2 and next1 that their adornment was a meek and quiet spirit1 and the hidden man of the heart1 which are of great price with the ,lord2 affirming that such as live in pleasure1 are dead whilst they live3 7#a ,tim4 v4 #f2 ,luke1 viii4 #ad37 for that the cares and pleasures of this life choke and destroy the seed of the kingdom1 and quite hinder all progress in the hidden and divine life4 ,wherefore we find that the holy men and women of former times were not accustomed to these pleasures and vain recreations2 but having their minds set on things above1 sought another kingdom1 which consists in righteousness1 peace1 and joy in the ,holy ,spirit3 who having obtained a good report1 and entered into their eternal rest2 therefore their works follow1 and praise them in the gates4 7,rom4 xiv4 #ag2 ,heb4 xi4 #b2 iv4 #i2 ,rev4 xiv4 #ac47 ,,chapter ,,xv4 #a4 ,the judgments of ,god denounced upon the ,jews for their luxury2 all ranks included4--#b4 ,christ charges his disciples to have a care of the guilt of it3 a supplication to the inhabitants of ,england4--#c4 ,temperance pressed upon the churches by the apostles4--#d4 ,an exhortation to ,england to measure herself by that rule4--#e4 ,what ,christian recreations are4--#f4 ,who need other sports to pass away their time are unfit for heaven and eternity4--#g4 ,man has but a few days3 they may be better bestowed3 this doctrine is ungrateful to none that would be truly blessed4--#h4 ,not only good is omitted by this luxurious life1 but evil committed1 as breach of marriage and love1 loss of health and estate1 c4 ,playhouses and stages most instrumental to this mischief4--#i4 ,how youth are by them inflamed to vanity3 what mischief comes of revels1 gamings1 c4 ,below the life of noble heathens4--#aj4 ,the true disciples of ,jesus are mortified in these things3 the pleasure and reward of a good employment of time4 ,i4 ,but such excess in apparel and pleasure was not only forbidden in ,scripture1 but it was the ground of that lamentable message by the prophet ,isaiah to the people of ,israel3 ,moreover the ,lord saith1 ,because the daughters of ,zion are haughty1 and walked with stretched-forth necks and wanton eyes1 walking and mincing as they go1 and making a tinkling with their feet2 therefore the ,lord will smite with a scab the crown of the head of the daughters of ,zion1 and the ,lord will discover their secret parts2 in that day the ,lord will take away the bravery of their tinkling ornaments1 and their cauls1 7or net-works in the ,hebrew17 and their round tires like the moon2 the chains and the bracelets1 and the mufflers2 the bonnets1 and the ornaments of the legs1 and the head-bands1 and the tablets1 and ear-rings1 the rings and nose-jewels2 the changeable suits of apparel1 and the mantles1 and the wimples1 and the crisping-pins2 the glasses1 and the fine linen1 and the hoods and the veils2 and it shall come to pass1 that instead of sweet smell1 there shall be a stink2 and instead of a girdle1 a rent2 and instead of well-set hair1 baldness2 and instead of a stomacher1 a girding of sackcloth1 and burning instead of beauty3 thy men shall fall by the sword1 and thy mighty in the war2 and her gates shall lament and mourn1 and she being desolate1 shall sit upon the ground4#d 7,isa4 iii4 #af-bf47 ,behold1 ,o vain and foolish inhabitants of ,england and ,europe1 your folly and your doom6 ,yet read the prophet ,ezekiel's vision of miserable ,tyre1 what punishment her pride and pleasure brought upon her2 and amongst many other circumstances these are some3 ,these were thy merchants in all sorts of things2 in blue clothes and broidered work1 and in chests of rich apparel1 emeralds1 purple1 fine linen1 coral and agate1 spices1 with all precious stones1 and gold1 horses1 chariots1 c42 for which hear part of her doom3 ,thy riches1 and thy fairs1 thy merchandize1 and all thy company1 which is in the midst1 of thee1 shall fall into the midst of the sea in the day of thy ruin2 and the inhabitant of the isles shall be astonished at thee2 and their merchants hiss at thee2 thou shalt be a terror1 and shalt be no more4 7,ezek4 xxvii47 ,thus hath ,god declared his displeasure against the luxury of this wanton world4 ,yet further the prophet ,zephaniah goes1 for thus he speaks3 ,and it shall come to pass in the day of the ,lord's sacrifice1 that ,i will punish the princes1 and the king's children1 and all such as are clothed with strange apparel4 7,zeph4 i4 #h47 ,of how evil consequence was it in those times1 for the greatest men to give themselves the liberty of following the vain customs of other nations2 or of changing the usual end of clothes1 or apparel1 to gratify foolish curiosity6 #d ,the very practice1 and garb1 and vanity of this age being as liable to the wrath of ,god1 which hangs over ,england and ,europe1 and is ready to be executed on their rebellious inhabitants4 ,,ii4 ,this did the ,lord ,jesus ,christ expressly charge his disciples not to be careful about3 insinuating that such as were could not be his disciples3 for1 says he1 ,take no thought1 saying1 ,what shall we eat8 or ,what shall we drink8 or ,wherewithal shall we be clothed8 for after all these things do the ,gentiles seek3 for your heavenly ,father knoweth that you have need of all these things3 but seek ye first the kingdom of ,god and his righteousness1 and all these things shall be added unto you4 7,matt4 vi4 #ca-cc47 ,under which of eating1 and drinking1 and apparel1 he comprehends all external things whatsoever2 and so much appears1 as well because they are opposed to the kingdom of ,god and his righteousness1 which are invisible and heavenly things1 as those very matters he enjoins them not to be careful about1 are the most necessary1 and the most innocent in themselves4 ,if then1 in such cases1 the minds of his disciples were not to be solicitous2 much less in foolish1 superstitious1 idle inventions1 to gratify the carnal appetites and minds of men3 so certain it is that those who live therein are none of his followers1 but the ,gentiles2 and as ,he elsewhere says1 ,the nations of the world who know not ,god4 7,luke1 xii4 #bb-cj47 ,if now then the distinguishing mark between the disciples of ,jesus and those of the world is1 that one minds the things of heaven1 and ,god's kingdom1 that stands in righteousness1 peace1 and joy in the ,holy ,ghost2 7,rom4 xiv4 #ag27 being not careful of external matters1 even the most innocent and necessary3 and that the other minds eating1 drinking1 apparel1 and the affairs of this world1 with the lusts1 pleasures1 profits1 and honours that belong to it2 be you intreated for your souls' sakes1 ,o inhabitants of ,england1 to be serious1 to reflect awhile upon yourselves what care and cost you are at of time and money1 about foolish1 nay vicious things3 so far are you degenerated from the primitive ,christian life4 ,what buying and selling1 what dealing and chaffering1 what writing and posting1 what toil and labour1 what noise1 hurry1 bustle1 and confusion1 what study1 what little contrivances and overreachings1 what eating1 drinking1 vanity of apparel1 most ridiculous recreations2 in short1 what rising early1 going to bed late1 expense of precious time is there about things that perish6 ,view the streets1 shops1 exchanges1 plays1 parks1 coffee-houses1 c4 and is not the world1 this fading world1 written upon every face8 ,say not within yourselves1 ,how otherwise should men live and the world subsist8 ,the common1 though frivolous objection4 ,there is enough for all4 ,let some content themselves with less3 a few things1 plain and decent1 serve a ,christian life4 ,it is lust1 pride1 avarice1 that thrust men upon such folly3 were ,god's kingdom more the exercise of their minds1 these perishing entertainments would have but little of their time or thoughts4 ,,iii4 ,this self-denying doctrine was confirmed and enforced by the apostles in their example1 as we have already shown2 and in their precepts too1 as we shall yet evince in those two most remarkable passages of ,paul and ,peter2 where they do not only tell us what should be done1 but also what should be denied and avoided3 ,in like manner ,i will1 that women adorn themselves in modest apparel2 with shamefacedness and sobriety1 not with broidered hair1 or gold1 or pearls1 or costly array 7then it seems these are immodest7 but which becometh women professing godliness1 with good works4 7#a ,tim4 ii4 #i1 #aj47 ,absolutely implying1 that those who attire themselves with gold1 silver1 broidered hair1 pearls1 costly array1 cannot in so doing1 be women professing godliness2 making those very things to be contrary to modesty1 and consequently that they are evil1 and unbecoming women professing godliness4 ,to which the apostle ,peter joins another precept after the like sort1 viz4 ,whose adorning1 let it not be that outward adorning of plaiting the hair1 and of wearing of gold1 and of putting on of apparel3 what then8 ,but let it be the hidden man of the heart1 in that which is not corruptible1 even the ornament of a meek and quiet spirit1 which is in the sight of ,god of great price4 7#a ,pet4 iii4 #c-e47 ,and as an inducement1 he adds3 for after this manner in the old time the holy women also1 who trusted in ,god1 adorned themselves4 ,which doth not only intimate that both holy women were so adorned1 and that it behoves such as would be holy1 and trust in the holy ,god1 to be so adorned2 but also1 that they who used those forbidden ornaments1 were the women and people in all ages1 that1 for all their talk1 were not holy1 nor did trust in ,god4 ,such are so far from trusting in ,god that the apostle ,paul expressly says1 that she that liveth in pleasure is dead whilst she liveth4 7#a ,tim4 v4 #f47 ,and the same apostle further enjoined1 that ,christians should have their conversation in heaven1 and their minds fixed on things above3 7,phil4 iii4 #bj2 ,col4 iii4 #a-d2 ,rom4 xiii4 #ac37 walk honestly as in the day1 not in rioting and drunkenness1 not in chambering and wantonness1 not in envy and strife3 7,eph4 v4 #c1 #d37 let not fornication1 uncleanness1 or covetousness be once named among you3 neither filthiness1 nor foolish talking nor jesting1 which are not convenient2 but rather giving of thanks3 7,eph4 iv4 #bi37 let no corrupt communication proceed out of your mouth1 but that which is good1 to the use of edifying1 that it may minister grace unto the hearers4 ,but put ye on the ,lord ,jesus ,christ1 and make no provision for the flesh1 to fulfil the lusts thereof4 7,rom4 xiii4 #ad2 ,eph4 iv4 #cj47 ,and1 ,grieve not the ,holy ,spirit2 7intimating such conversation doth27 but be ye followers of ,god1 as dear children3 walk circumspectly1 not as fools1 but as wise2 redeeming the time1 because the days are evil4 7,eph4 v4 #a1 #ae1 #af47 ,,iv4 ,by this1 measure yourselves1 ,o inhabitants of this land1 who think yourselves wronged1 if not accounted ,christians3 see what proportion your life and spirit bear with these most holy and self-denying precepts and examples4 ,well1 my friends1 my soul mourns for you3 ,i have been with and among you2 your life and pastime are not strangers to my notice2 and with compassion1 yea1 inexpressible pity1 ,i bewail your folly4 ,o that you would be wise6 ,o that the just principle in yourselves would be heard6 ,o that eternity had time to plead a little with you6 ,why should your beds1 your glasses1 your clothes1 your tables1 your loves1 your plays1 your parks1 your treats1 your recreations1 poor perishing joys1 have all your souls1 your time1 your care1 your purse1 and consideration8 ,be ye admonished1 ,i beseech you1 in the name of the living ,god1 by one that some of you know hath had his share in these things1 and consequently time to know how little the like vanities conduce to true and solid happiness4 ,no1 my ,friends1 ,god ,almighty knows1 and would to ,god1 you would believe and follow me1 they end in shame and sorrow4 ,faithful is that most holy ,one1 who hath determined1 that every man and woman shall reap what they sow3 and will not trouble1 anguish1 and disappointment be a sad and dreadful harvest for you to reap1 for all your misspent time and substance1 about superfluities and vain recreations8 ,retire then2 quench not the ,holy ,spirit in yourselves2 redeem your precious abused time3 frequent such conversation as may help you against your evil inclinations2 so shall you follow the examples1 and keep the precepts of ,jesus ,christ1 and all his followers2 for hitherto we have plainly demonstrated1 that no such way of living1 as is in request among you of the land1 ever was1 or can be1 truly ,christian4 ,v4 ,but the best recreation is to do good3 and all ,christian customs tend to temperance1 and some good and beneficial end2 which more or less may be in every action4 7#a ,pet4 i4 #ae2 ,heb4 x4 #be2 #a ,pet4 iv4 #i-aa2 ,matt4 xxv4 #cf1 #cg2 ,phil4 ii4 #d2 ,ibid4 iv4 #h47 ,for instance1 if men and women would be diligent to follow their respective callings2 frequent the assemblies of religious people2 visit sober neighbours to be edified1 and wicked ones to reform them2 be careful in the tuition of their children1 exemplary to their servants2 relieve the necessitous1 see the sick1 visit the imprisoned2 administer to their infirmities and indispositions1 endeavour peace amongst neighbours3 also1 study moderately such commendable and profitable arts1 as navigation1 arithmetic1 geometry1 husbandry1 gardening1 handicraft1 medicine1 c42 and that women spin1 sew1 knit1 weave1 garden1 preserve1 and the like housewife and honest employments1 the practice of the greatest and noblest matrons1 and youth1 among the very heathens2 helping others1 who for want are unable to keep servants1 to ease them in their necessary affairs2 often and private retirements from all worldly objects1 to enjoy the ,lord3 secret and steady meditations on the divine life and heavenly inheritance2 which to leave undone and prosecute other things1 under the notion of recreations1 is impiety2 it is most vain in any to object1 that they cannot do these always1 and therefore why may not they use these common diversions8 for ,i ask1 what would such be at8 what would they do8 and what would they have8 ,they that have trades have not time enough to do the half of what hath been recommended4 ,and as for those who have nothing to do1 and indeed do nothing1 which is worse1 but sin1 which is worst of all1 here is variety of pleasant1 of profitable1 yea1 of very honourable employments and diversions for them4 ,such can with great delight sit at a play1 a ball1 a masque1 at cards1 dice1 c4 drinking1 revelling1 feasting1 and the like1 an entire day2 yea turn night into day1 and invert the very order of the creation1 to humour their lusts2 7,amos1 vi4 #c-h27 and were it not for eating and sleeping1 it would be past a doubt1 whether they would ever find time to cease from those vain and sinful pastimes1 till the hasty calls of death should summon their appearance in another world3 yet do they think it intolerable1 and hardly possible1 for any to sit so long at a profitable or religious exercise4 ,,vi4 ,but how do these think to pass their vast eternity away8 ,for as the tree falls1 so it lies4 7,eccl4 xi4 #c47 ,let none deceive themselves1 nor mock their immortal souls with a pleasant1 but most false and pernicious dream1 that they shall be changed by a constraining and irresistible power1 just when their souls take leave of their bodies2 no1 no1 my friends1 what you sow1 that shall you reap3 7,gal4 vi4 #d-i2 ,eph4 v4 #f37 if vanity1 folly1 visible delights1 fading pleasures2 no better shall you ever reap than corruption1 sorrow and the woful anguish of eternal disappointments4 ,but alas6 what is the reason that the cry is so common1 ,must we always dote on these things8 ,why most certainly it is this1 they know not what is the joy and peace of speaking and acting1 as in the presence of the most holy ,god3 7,eph4 iv4 #ah-bj37 that passes such vain understandings1 darkened with the glories and pleasures of the god of this world2 7,rom4 x4 #b27 whose religion is so many mumbling and ignorantly devout said words1 as they teach parrots2 for if they were of those whose hearts are set on things above1 and whose treasure is in heaven1 there would their minds inhabit1 and their greatest pleasure constantly be3 and such who call that a burden1 and seek to be refreshed by such pastimes as a play1 a morrice-dance1 a punchinello1 a ball1 a masque1 cards1 dice1 or the like1 ,i am bold to affirm1 they not only never knew the divine excellency of ,god1 and his truth1 but thereby declare themselves most unfit for them in another world4 ,for how is it possible1 that they can be delighted to eternity with that satisfaction1 which is so tedious and irksome for thirty or forty years1 that1 for a supply of recreation to their minds1 the little toys and fopperies of this perishing world must be brought into practice and request8 ,surely1 those who are to reckon for every idle word1 7,matt4 xii4 #cf17 must not use sports to pass away that time which they are commanded so diligently to redeem1 considering no less work is to be done1 than making their calling and election sure3 7,eph4 v4 #af2 ,phil4 iii4 #ad2 #b ,pet4 i4 #aj2 ,col4 iv4 #e37 much less study to invent recreations for their vain minds1 and spend the greatest part of their days1 and months1 and years therein1 not allowing a quarter of that time toward the great concernment of their lives and souls1 for which that time was given them4 ,,vii4 ,there is but little need to drive away that1 by foolish divertisements1 which flies away so swiftly of itself2 and when once gone1 is never to be recalled4 ,plays1 parks1 balls1 treats1 romances1 music1 love-sonnets1 and the like1 will be a very invalid plea1 for any other purpose than their condemnation who are taken and delighted with them1 at the revelation of the righteous judgment of ,god4 ,o my friends6 these were never invented1 but by that mind which had first lost the joy and ravishing delights of ,god's holy presence4 ,so that we conclude first that of those many excellent employments already mentioned1 as worthy to possess such minds as are inclined to these vanities1 there is store enough of time1 not only to take up their spare hours1 but double so much1 and that with great delight1 diversion1 and profit1 both to themselves and others2 were they but once weaned from vain and fruitless fopperies1 and did they but consider1 how great the satisfaction1 and how certain the rewards are1 which attend this1 and the other life1 for such universal benefits and virtuous examples4 ,the second conclusion is1 that what is alleged by me1 can be displeasing and ungrateful to none1 but such as know not what it is to walk with ,god1 to prepare for an eternal mansion1 to have the mind exercised on heavenly and good things1 to follow the examples of the holy men and women of former happy ages3 such as know not ,christ's doctrine1 life1 death1 and resurrection1 but only have their minds fastened to the flesh1 and by the objects of it are allured1 deceived1 and miserably ruined3 and lastly1 that despise heaven1 and the joys that are not seen1 though eternal1 for a few perishing trifles that they do see2 though they are decreed to pass away4 7,rom4 vi4 #c-h2 #a ,cor4 xii4 #ac2 ,gal4 iii4 #bg2 ,col4 ii4 #ab1 #ac2 ,eph4 iv4 #ac47 ,how these are baptized with ,christ1 into his holy life1 cruel sufferings1 shameful death1 and raised with him to immortal desires1 heavenly meditations1 a divine new life1 growing into the knowledge of heavenly mysteries1 and all holiness1 even unto the measure of the stature of ,jesus ,christ1 the great example of all3 how1 ,i say1 these resemble most necessary ,christian qualifications1 and what share they have therein1 let their consciences tell them upon a serious inquiry in the cool of the day4 ,,viii4 ,but in the next place1 such attire and pastimes do not only show the exceeding worldliness of people's inclinations1 and their very great ignorance of the divine joys2 but by imitating these fashions1 and frequenting these places and diversions1 not only much good is omitted1 but a certain door is open to much evil to be committed3 as first1 precious time1 that were worth a world on a dying bed1 is lost3 money that might be employed for the general good1 vainly expended1 pleasure is taken in mere shame2 lusts are gratified1 the minds of the people alienated from heavenly things1 and exercised about mere folly2 and men become acceptable by their trims and the -la-modeness of their dress and apparel2 from whence respect to persons doth so naturally arise1 that to deny it is to affirm the sun shines not at noon-day2 7,james1 ii4 #a-i27 nothing being more notorious than the cringing1 scraping1 sirring1 and madaming of persons1 according to the gaudiness of their attire3 which is detestable to ,god1 and so absolutely forbidden in the ,scriptures1 that to do it is to break the whole law1 and consequently to incur the punishment thereof4 ,next1 what great holes do the like practices make in men's estates6 ,how are their vocations neglected1 young women deluded1 the marriage-bed invaded1 contentions and family animosities begotten1 partings of man and wife1 disinheriting of children1 dismissing of servants6 ,on the other hand1 servants made slaves1 children disregarded1 wives despised and shamefully abused1 through the intemperance of their husbands2 which either puts them upon the same extravagance1 or laying such cruel injustice to heart1 they pine away their days in grief and misery4 ,but of all these wretched inventions1 the playhouses1 like so many hellish seminaries1 do most perniciously conduce to these sad and miserable ends2 where little besides frothy1 wanton1 if not directly obscene and profane humours are represented1 which are of notoriously ill consequence upon the minds of most2 especially the youth that frequent them4 ,and thus it is that idle and debauched stages are encouraged and maintained2 than which scarcely a greater abomination can be thought on of that rank of impieties1 as will anon particularly be shown2 and truly nothing but the excessive pleasure people take therein could blind their eyes from seeing it4 ,,ix4 ,but lastly1 the grand indisposition of mind in people to solid1 serious1 and heavenly meditations1 by the almost continual1 as well as pleasant rumination in their minds1 of those various adventures they have been entertained with1 which in the more youthful can never miss to inflame and animate their boiling and airy constitutions4 7,job1 xxxv4 #ac47 ,and in the rest of the common recreations of balls1 masques1 treats1 cards1 dice1 c4 there are the like opportunities to promote the like evils4 ,and yet further2 how many quarrels1 animosities1 nay1 murders too1 as well as expense of estate and precious time1 have been the immediate consequences of the like practices6 ,in short1 these were the ways of the ,gentiles that knew not ,god1 but never the practice of them that feared ,him3 7,eph4 iv4 #ag-be37 nay1 the more noble among the heathens themselves1 namely1 ,anaxagoras1 ,socrates1 ,plato1 ,antisthenes1 ,heraclitus1 ,zeno1 ,aristides1 ,cato1 ,tully1 ,epictetus1 ,seneca1 c4 have left their disgust to these things upon record1 as odious and destructive1 not only of the honour of the immortal ,god1 but of all good order and government2 as leading into looseness1 idleness1 ignorance1 and effeminacy1 the great cankers and bane of all states and empires4 ,and the pretended innocency of these things steals away their minds from that which is better1 into the love of them2 nay1 it gives them confidence to plead for them1 and by no means will they think the contrary4 ,but why8 because it is a liberty that feeds the flesh and gratifies the lustful eye and palate of poor mortality3 wherefore they think it a laudable condition to be no better than the beast1 that eats and drinks but what his nature doth require2 although the number is very small of such1 so very exorbitant are men and women grown in this present age3 for either they do believe their actions are to be ruled by their own will2 or else at best1 that not to be stained with the vilest wickedness is matter of great boasting3 and indeed it is so in a time when nothing is too wicked to be done4 ,but certainly1 it is a sign of universal impiety in a land1 when not to be guilty of the sins the very heathens loathe1 is to be virtuous1 yes1 and ,christian too1 and that to no small degree of reputation3 a dismal symptom to a country6 ,but is it not to be greatly blinded1 that those we call infidels should detest those practices as infamous which people that call themselves ,christians1 cannot or will not see to be such1 but gild them over with the fair titles of ornaments1 decency1 recreation1 and the like8 ,well1 my friends1 if there were no ,god1 no heaven1 no hell1 no holy examples1 no ,jesus ,christ1 in cross1 doctrine1 and life1 to be conformed unto2 yet would charity to the poor1 help to the needy1 peace amongst neighbours1 visits to the sick1 care of the widow and fatherless1 with the rest of those temporal good offices already repeated1 be a nobler employment1 and much more worthy of your expense and pains4 ,nor indeed is it to be conceived1 that the way to glory is smoothed with such a variety of carnal pleasures2 for then conviction1 a wounded spirit1 a broken heart1 a regenerate mind2 7,prov4 xviii4 #ad2 ,psalm li4 #ag2 ,matt4 v4 #d2 ,luke1 vi4 #be2 ,rom4 ii4 #g2 ,psalm xl4 #h2 ,rom4 vii4 #bb2 ,heb4 xi4 #ac-af2 ,rom4 i4 #be-cj27 in a word1 immortality1 would prove as mere fictions as some make them1 and others therefore think them3 no1 these practices are for ever to be extinguished and expelled all ,christian society4 ,for ,i affirm1 that to one who internally knows ,god1 and hath a sense of his blessed presence1 all such recreations are death2 yea1 more dangerously evil1 and more apt to steal away the mind from the heavenly exercise1 than grosser impieties4 ,for they are so big they are plainly seen2 so dirty1 they are easily detected3 which education and common temperance1 as well as constitution in many1 teach them to abhor3 and if they should be committed1 they carry with them a proportionable conviction4 ,but these pretended innocents1 these supposed harmless satisfactions1 7,job1 i4 #d17 are more surprising1 more destructive3 for as they easily gain an admission by the senses1 so the more they pretend to innocency the more they secure the minds of people in the common use of their evil consequences1 that with a mighty confidence they can plead for them4 ,x4 ,but as this is plainly not to deny themselves1 7#a ,john1 ii4 #ae-ag17 but on the contrary1 to employ the vain inventions of carnal men and women1 to gratify the desire of the eye1 the desire of the flesh1 and the pride of life1 7all which exercise the mind below the divine and only true pleasure1 or else1 tell me what does17 so be it known to be such1 that the heavenly life and ,christian joys are of another kind1 as hath already been expressed3 yea1 that the true disciples of the ,lord ,christ must be hereunto crucified1 as to objects and employments that attract downwards1 and that their affections should be raised to a more sublime and spiritual conversation1 as to use this world1 even in its most innocent enjoyments1 as if they used it not4 ,but if they take pleasure in anything below1 it should be in such good offices as before mentioned1 whereby a benefit may redound in some respect to others3 in which ,god is honoured over all visible things1 the nation relieved1 the government bettered1 themselves rendered exemplary of good1 and thereby justly entitled to present happiness1 a sweet memorial with posterity1 as well as to a seat at his right hand1 where there are joys and pleasures for ever3 7,job1 xxxvi4 #g2 ,psalm v4 #ab2 ,prov4 x4 #g1 #aa37 than which there can be nothing more honourable1 nothing more certain1 world without end4 ,,chapter ,,xvi4 #a4 ,luxury should not be used by ,christians1 because of its inconsistency with the spirit of ,christianity4--#b4 ,the cup of which ,christ's true disciples drank4--#c4 ,o6 who will drink of this cup6--#d4 ,an objection answered of the nature of ,god's kingdom1 and what it stands in4--#e4 ,of the frame of the spirit of ,christ's followers4 ,i4 ,but the luxury opposed in this discourse should not be allowed among ,christians1 because both that which invents it1 delights in it1 and pleads so strongly for it1 is inconsistent with the true spirit of ,christianity2 nor doth the very nature of the ,christian religion admit thereof4 ,for therefore was it1 that immortality and eternal life were brought to light1 that all the invented pleasures of mortal life1 in which the world lives1 might be denied and relinquished3 and for this reason it is1 that nothing less than immense rewards and eternal mansions are promised1 that men and women might therefore be encouraged willingly to forsake the vanity and fleshly satisfactions of the world1 and encounter with boldness the shame and sufferings they must expect to receive at the hand of1 it may be1 their nearest intimates and relations4 ,for if the ,christian religion had admitted the possession of this world in any other sense than the simple and naked use of those creatures1 really given of ,god for the necessity and convenience of the whole creation2 for instance1 did it allow all that pride1 vanity1 curiosity1 pomp1 exchange of apparel1 honours1 preferments1 fashions1 and the customary recreations of the world1 with whatever may delight and gratify their senses2 then what need of a daily cross2 a self-denying life2 working out salvation with fear and trembling2 seeking the things that are above2 having the treasure and heart in heaven2 no idle talking1 no vain jesting1 but fearing and meditating all the day long2 undergoing all reproach1 scorn1 hard usage1 bitter mockings1 and cruel deaths8 ,what need these things8 ,and why should they be expected in order to that glorious immortality and eternal crown1 if the vanity1 pride1 expense1 idleness1 concupiscence1 envy1 malice1 and whole manner of living among the called ,christians1 were allowed by the ,christian religion8 ,no certainly2 but as the ,lord ,jesus ,christ well knew in what foolish trifles and vain pleasures1 as well as grosser impieties1 the minds of men and women were fixed1 and how much they were degenerated from the heavenly principle of life1 into a lustful or unlawful seeking after the enjoyments of this perishing world1 nay1 inventing daily new satisfactions to gratify the carnal appetites1 so did ,he not less foresee the difficulty that all would have to relinquish and forsake them at his call1 and with what great unwillingness they would take their leave of them1 and be weaned from them4 ,wherefore to induce them to it1 ,he did not speak unto them in the language of the law1 that they should have an earthly ,canaan1 great dignities1 a numerous issue1 a long life1 and the like3 no1 rather the contrary1 at least to take these things in their course2 but ,he speaks to them in a higher strain2 namely1 ,he assures them of a kingdom and a crown that are immortal1 that neither time1 cruelty1 death1 grave1 or hell1 with all its instruments1 shall ever be able to disappoint or take away from those who should believe and obey ,him4 ,further1 that they should be taken into that near alliance of loving friends1 yea1 the intimate divine relation of dear brethren1 and co-heirs with ,him of all celestial happiness1 and a glorious immortality4 ,wherefore1 if it be recorded that those who heard not ,moses were to die1 much more they who refuse to hear and obey the precepts of this great and eternal ,rewarder of all that diligently seek and follow ,him4 ,,ii4 ,and therefore it was that ,he was pleased to give us1 in his own example1 a taste of what his disciples must expect to drink deeply of1 namely1 the cup of self-denial1 cruel trials1 and most bitter afflictions3 ,he came not to consecrate a way to the eternal rest1 through gold1 and silver1 ribbons1 laces1 prints1 perfumes1 costly clothes1 curious trims1 exact dresses1 rich jewels1 pleasant recreations1 plays1 treats1 balls1 masques1 revels1 romances1 love-songs1 and the like pastimes of the world3 no1 no1 alas6 but by forsaking all such kind of entertainments1 yea1 and sometimes more lawful enjoyments too2 and cheerfully undergoing the loss of all on the one hand1 and the reproach1 ignominy1 and the most cruel persecution from ungodly men on the other4 ,he needed never to have wanted such variety of worldly pleasures1 had they been suitable to the nature of his kingdom3 for ,he was tempted1 as are his followers1 with no less bait than all the glories of the world3 but ,he commanded to seek another country1 and to lay up treasures in the heavens that fade not away2 and therefore charged them never to be much inquisitive about what they should eat1 drink1 or put on1 because1 saith ,he1 after these things the ,gentiles1 that know not ,god1 do seek2 7,matt4 vi4 #bi-cc27 7and ,christians that pretend to know ,him too17 but having food and raiment1 therewith to be content3 7#a ,tim4 vi4 #aa37 ,he1 ,i say1 that enjoined this doctrine1 and led that holy and heavenly example1 even the ,lord ,jesus ,christ1 bade them that would be his disciples take up the same cross1 and follow ,him 7,luke1 xiv4 #bf1 #bg1 #cc47 ,,iii4 ,o who will follow ,him6 ,who will be true ,christians8 ,we must not think to steer another course1 nor to drink of another cup1 than hath the ,captain of our salvation done before us3 7,heb4 ii4 #aj37 no1 for it is the very question ,he asked ,james and ,john1 the sons of ,zebedee of old1 when they desired to sit at his right and left hand in his kingdom1 ,are ye able to drink of the cup that ,i shall drink of1 and to be baptized with the baptism that ,i am baptized with8 7,matt4 xx4 #bb47 ,otherwise no disciples1 no ,christians4 ,whoever they are that would come to ,christ1 and be right ,christians1 must readily abandon every delight that would steal away the affections of the mind1 and exercise it from the divine principle of life1 and freely write a bill of divorce for every beloved vanity2 and all1 under the ,sun of ,righteousness is so1 compared with ,him4 ,objection #a4 ,,iv4 ,but some are ready to object1 who will not seem to want ,scripture for their lusts1 although it be evidently misapplied4 ,the kingdom of ,god stands not in meats1 or in drinks1 or in apparel1 c4 ,answer4 ,right2 therefore it is that we stand out of them4 ,but surely you have the least reason of any to object this to us1 who make those things so necessary to conversation1 as our not conforming to them renders us obnoxious to your reproach2 which how ,christian1 or resembling it is of the righteousness1 peace1 and joy in which the heavenly kingdom stands1 let the just principle in your own consciences determine4 ,our conversation stands in temperance1 and that stands in righteousness1 by which we have obtained that kingdom1 your latitude and excess have no share or interest in4 ,if none1 therefore1 can be true disciples but they that come to bear the daily cross1 but those who follow the example of the ,lord ,jesus ,christ1 7,phil4 iii4 #aj2 #a ,pet4 iv4 #ac2 ,tit4 ii4 #aa-ac2 ,john1 i4 #i2 ,rom4 vi4 #f2 ,gal4 ii4 #bj2 v4 #bd2 vi4 #d17 through his baptism1 afflictions1 and temptations2 and that none are so baptized with ,him but those whose minds are retired from the vanities in which the generality of the world live1 and become obedient to the holy light and divine grace with which they have been enlightened from on high1 and thereby are daily exercised to the crucifying of every contrary affection1 and bringing of immortality to light2 if none are true disciples but such1 as most undoubtedly they are not1 then let the people of these days a little soberly reflect upon themselves1 and they will conclude that none who live and delight in these vain customs and this un-christ-like conversation can be true ,christians1 or disciples of the crucified ,,jesus3 for otherwise1 how would it be a cross2 or the ,christian life matter of difficulty and reproach8 ,no1 the offence of the cross would soon cease1 which is the power of ,god to them that believe2 7,gal4 v4 #aa2 #a ,cor4 i4 #ah27 that every lust and vanity may be subdued1 and the creature brought into a holy subjection of mind to the heavenly will of its ,creator4 ,for therefore has it been said1 that ,jesus ,christ was and is manifested1 that by his holy self-denying life and doctrine1 and by the immortality ,he brought1 and daily brings to light1 ,he might stain the glory of their fading rests and pleasures2 7#a ,cor4 i4 #bg-bi27 that having their minds weaned from them1 and being crucified thereunto1 they might seek another country1 and obtain an everlasting inheritance3 for the things that are seen are temporal1 7#b ,cor4 iv4 #ah17 and those they were1 and all true ,christians are1 to be redeemed from resting in3 but the things that are not seen are eternal2 those they were1 and all are to be brought to1 and have their affections chiefly fixed upon4 ,v4 ,wherefore a true disciple of the ,lord ,jesus ,christ is to have his mind so conversant about heavenly things1 that the things of this world may be used as if they were not3 that having such things as are necessary and convenient1 he be therewith content1 without the superfluity of the world2 7#a ,tim4 vi4 #h27 whereby the pleasure that in times of ignorance was taken in the customs and fashions of the world1 may more abundantly be supplied in the hidden and heavenly life of ,jesus3 for unless there be an abiding in ,christ1 it will be impossible to bring forth that much fruit 7,john1 xv4 #d1 #g1 #h17 which ,he requires at the hand of his followers1 and wherein his ,father is glorified4 ,but as it is clear that such as live in the vanities1 pleasures1 recreations1 and lusts of the world1 abide not in ,him1 neither know ,him1 for they that know ,him depart from iniquity2 so is their abiding and delighting in those bewitching follies1 the very reason why they are so ignorant and insensible of ,him3 ,him who continually stands knocking at the door of their hearts2 7,rev4 iii4 #bj27 in whom they ought to abide1 and whose divine power they should know to be the cross on which every beloved lust and alluring vanity should be slain and crucified2 that so they might feel the heavenly life to spring up in their hearts1 and themselves to be quickened to seek the things that are above2 that when ,christ shall appear1 they might appear with ,him in glory who is over all1 ,god blessed for ever4 7,col4 iii4 #a2 ,rom4 ix4 #e47 ,amen4 ,,chapter ,,xvii4 #a4 ,the customs1 fashions1 c4 which make up the attire and pleasure of the age1 are enemies to inward retirement4--#b4 ,their end is to gratify lust4--#c4 ,had they been solid1 ,adam and ,eve had not been happy1 that never had them4--#d4 ,but the confidence and presumption of ,christians1 as they would be called1 in the use of them is abominable4--#e4 ,their authors further condemn them1 who are usually loose and vain people4--#f4 ,mostly borrowed of the ,gentiles1 that knew not ,god4--#g4 ,an objection of their usefulness considered and answered1 and the objectors reproved4--#h4 ,the best heathens abhorring what pretended ,christians plead for4--#i4 ,the use of these things encourages the authors and makers of them to continue in them4--#aj4 ,the objection of the maintenance of families answered4 ,none must do evil1 that good should follow3 but better employments may be found more serviceable to the world4--#aa4 ,another objection answered3 ,,god no author of their inventions1 and so not excusable by his institution4--#ab4 ,people pleading for these vanities show what they are4 ,an exhortation to the weighty and considerate4 ,a great part of the way to true discipleship1 is to abandon the school and shop of ,satan4 ,i4 ,next1 those customs and fashions1 which make up the common attire and conversation of the times1 do eminently obstruct the inward retirement of people's minds1 by which they may come to behold the glories of immortality3 who instead of fearing their ,creator in the days of their youth1 and seeking the kingdom of ,god in the first place1 7,eccl4 xii4 #a2 ,luke1 xii4 #ca17 expecting the addition of such other things as may be necessary and convenient1 according to the injunctions of ,god and the ,lord ,jesus ,christ2 as soon as they can do anything1 they look after pride1 vanity1 and that conversation which is most delightful to the flesh1 7,jer4 xviii4 #ah-bj17 which becomes their most delightful entertainment3 all which do but evidently beget lustful conceptions1 and inflame to inordinate thoughts1 wanton discourses1 lascivious treats1 if not at last to wicked actions4 ,to such it is tedious and offensive to speak of heaven or another life4 ,bid them reflect upon their actions1 not grieve the ,holy ,spirit1 consider of an eternal doom1 prepare for judgment2 and the best return that is usual is reproachful jests1 7,eph4 v4 #c1 #d17 profane repartees1 if not direct blows4 ,their thoughts are otherwise employed3 their mornings are too short for them to wash1 to smooth1 to paint1 to patch1 to braid1 to curl1 to gum1 to powder1 and otherwise to attire and adorn themselves2 7,psalm xii4 #b2 ,isa4 v42 xii42 lix4 #c1 #d27 whilst their afternoons are as commonly bespoke for visits and for plays2 where their usual entertainment is some stories fetched from the more approved romances2 some strange adventures1 some passionate amours1 unkind refusals1 grand impediments1 importunate addresses1 miserable disappointments1 wonderful surprises1 unexpected encounters1 castles surprised1 imprisoned lovers rescued1 and meetings of supposed dead ones2 bloody duels1 languishing voices echoing from solitary groves1 overheard mournful complaints1 deep-fetched sighs sent from wild deserts1 intrigues managed with unheard-of subtlety2 and whilst all things seem at the greatest distance1 then are dead people alive1 enemies friends1 despair turned to enjoyment1 and all their impossibilities reconciled3 things that never were1 nor are1 nor ever shall or can be1 they all come to pass4 ,and as if men and women were too slow to answer the loose suggestions of corrupt nature2 or were too intent on more divine speculations and heavenly affairs1 they have all that is possible for the most extravagant wits to invent2 not only express lies1 but utter impossibilities to very nature1 on purpose to excite their minds to those idle passions1 and intoxicate their giddy fancies with swelling nothings but airy fictions3 which not only consume their time1 effeminate their natures1 debase their reason1 and set them on work to reduce these things to practice1 and make each adventure theirs by imitation2 but if disappointed1--as who can otherwise expect from such mere phantasms8--the present remedy is latitude in the greatest vice4 ,and yet these are some of their most innocent recreations1 which are the very gins of ,satan1 to ensnare people2 contrived most agreeable to their weakness1 and in a more insensible manner mastering their affections by entertainments most taking to their senses4 ,on such occasions it is their hearts breed vanity1 and their eyes turn interpreters to their thoughts1 and their looks do whisper the secret inflammations of their intemperate minds2 7,prov4 vii4 #aj-ba27 wandering so long abroad1 till their lascivious actings bring night home1 and load their minds and reputations with lust and infamy4 ,,ii4 ,here is the end of all their fashions and recreations1 to gratify the lust of the eye1 the lust of the flesh1 and the pride of life3 7#a ,john1 ii4 #ae1 #af37 clothes that were given to cover1 now want a covering for their shameful excess2 and that which should remind men of lost innocency1 they pride and glory in3 but the hundredth part of these things cost man the loss of ,paradise1 that now make up the agreeable recreation1 aye1 the accomplishment of the times4 ,for as it was ,adam's fault to seek a satisfaction to himself1 other than what ,god ordained2 so it is the exercise1 pleasure1 and perfection of the age1 to spend the greatest portion of their time in vanities1 which are so far from the end of their creation1 namely1 a divine life1 that they are destructive of it4 ,,iii4 ,were the pleasures of the age true and solid1 ,adam and ,eve had been miserable in their innocency1 who knew them not3 but as it was once their happiness1 not to know them in any degree2 so it is theirs1 that know ,christ indeed1 to be by his eternal power redeemed and raised to the love of immortality3 which is yet a mystery to those who live and have pleasure in their curious trims1 rich and changeable apparel1 nicety of dress1 invention and imitation of fashions1 costly attire1 mincing gaits1 wanton looks1 romances1 plays1 treats1 balls1 feasts1 and the like conversation in request3 for as these had never been1 if man had staid at home with his ,creator1 and given the entire exercise of his mind to the noble ends of his creation2 so certain it is1 that the use of these vanities1 is not only a sign that men and women are yet ignorant of their true rest and pleasure1 but it greatly obstructs and hinders the retirement of their minds1 and their serious inquiry after those things that are eternal4 ,o that there should be so much noise1 clutter1 invention1 traffic1 curiosity1 diligence1 pains1 and vast expense of time and estate1 to please and gratify poor vain mortality6 ,and that the soul1 the very image of divinity itself1 should have so little of their consideration4 ,what1 ,o what more pregnant instances and evident tokens can be given1 that it is the body1 the senses1 the case1 a little flesh and bone covered with skin1 the toys1 fopperies1 and very vanities of this mortal life and perishing world1 that please1 that take1 that gain them2 on which they dote2 and think they never have too much time1 love1 or money to bestow upon them6 ,,iv4 ,thus are their minds employed2 and so vain are they in their imaginations1 and dark in their understandings1 that they not only believe them innocent1 but persuade themselves they are good ,christians all this while2 and to rebuke them is worse than heresy4 7,luke1 viii4 #ad2 ,prov4 i4 #cj1 x4 #ag1 xii4 #a1 xv4 #ad2 ,isa4 lvii4 #a-aj2 ,jer4 xvi4 #ai-ba2 ,mat4 vi4 #g47 ,thus are they strangers to the hidden life2 and by these things are they diverted from all serious examination of themselves3 and a forced zeal of half-an-hour's talk in other men's words1 which they have nothing to do with1 is made sufficient2 being no more their states1 or at least their intention1 as their works show1 than it was the young man's in the ,gospel1 that said1 he would go1 and did not4 ,but alas6 why8 ,o there are other guests6 ,what are they8 ,pharamond1 ,cleopatra1 ,cassandra1 ,clelia2 a play1 a ball a spring-garden2 the park1 the gallant1 the exchange1 in a word1 the world4 ,these stay1 these call1 these are importunate1 and these they attend1 and these are their most familiar associates4 ,thus are their hearts captivated from the divine exercise2 nay1 from such external affairs1 as immediately concern some benefit to themselves1 or needy neighbours2 pleasing themselves with the received ideas of those toys and fopperies into their loose and airy minds2 and if in all things they cannot practise them1 because they want the means of it1 yet as much as may be1 at least to dote upon them1 be taken with them1 and willingly suffer their thoughts to be hurried after them4 ,all which greatly indisposes the minds1 and distracts the souls of people from the divine life and principle of the holy ,jesus2 but1 as it hath been often said1 more especially the minds of the younger sort3 to whom the like divertisements 7,jer4 ii4 #e17 7where their inclinations being presented with what is very suitable to them1 they become excited to more vanity than ever they thought upon before17 are incomparably dearer than all that can be said of ,god's fear1 a retired life1 eternal rewards1 and joys unspeakable and full of glory3 so vain1 so blind1 and so very insensible are men and women1 of what truly makes a disciple of ,christ4 7,rom4 xiii4 #aa1 #ab2 ,matt4 xv4 #g-ad47 ,o6 that they would ponder on these things1 and watch against1 and come out of all these vanities1 for the coming of the ,lord1 lest being unprepared1 and taken up with other guests1 they enter not into his everlasting rest4 ,v4 ,that which further manifests the unlawfulness of these numerous fashions and recreations is1 that they are either the inventions of vain1 idle1 and wanton minds1 to gratify their own sensualities1 and raise the like wicked curiosity in others1 to imitate the same2 by which nothing but lust and folly are promoted3 or the contrivances of indigent and impoverished wits1 who make it the next way for their maintenance3 in both which respects1 and upon both which considerations1 they ought to be detested4 ,for the first licenses express impiety1 and the latter countenances a wretched way of livelihood1 and consequently diverts from more lawful1 more serviceable1 and more necessary employments4 ,that such persons are both the inventors and actors of all these follies1 cannot be difficult to demonstrate3 for were it possible1 that any one could bring us father ,adam's girdle1 and mother ,eve's apron1 what laughing1 what fleering1 what mocking of their homely fashions would there be6 ,surely their tailor would find but little custom1 although we read1 it was ,god himself that made them coats of skins4 7,gen4 iii4 #ba47 ,the like may be asked of all the other vanities1 concerning the holy men and women through all the generations of holy writ4 ,how many pieces of ribbon1 and what feathers1 lace-bands1 and the like1 did ,adam and ,eve wear in ,paradise1 or out of it8 ,what rich embroideries1 silks1 points1 c4 had ,abel1 ,enoch1 ,noah1 and good old ,abraham8 ,did ,eve1 ,sarah1 ,susannah1 ,elizabeth1 and the ,virgin ,mary use to curl1 powder1 patch1 paint1 wear false locks1 or strange colours1 rich points1 trimmings1 laced gowns1 embroidered petticoats1 shoes with slip-slaps1 laced with silver or silver lace1 and ruffled like pigeons' feet1 with several yards1 if not pieces of ribbons8 ,how many plays did ,jesus ,christ and his apostles recreate themselves at8 ,what poets1 romances1 comedies1 and the like did the apostles and saints make1 or use to pass away their time withal8 ,i know1 they bid all redeem their time1 to avoid foolish talking1 vain jesting1 profane babblings1 and fabulous stories2 7,eph4 v4 #a-e1 #ae1 #af2 #b ,tim4 ii4 #af1 #bb2 ,matt4 xxv4 #ac2 ,phil4 ii4 #ab1 #ac2 ,col4 iii4 #a1 #b1 #e27 as what tend to godliness3 and rather to watch1 to work out their salvation with fear and trembling1 to flee foolish and youthful lusts1 and to follow righteousness1 peace1 goodness1 love1 charity2 and to mind the things that are above as they would have honour1 glory1 immortality1 and eternal life4 ,,vi4 ,but if ,i were asked1 ,whence came they then8 ,i could quickly answer1 ,from the ,gentiles1 that knew not ,god2 for some amongst them detested them1 as will be shown2 they were the pleasures of an effeminate ,sardanapalus1 a fantastic ,miracles1 a comical ,aristophanes1 a prodigal ,charaxus1 a luxurious ,aristippus2 and the practices of such women as the infamous ,clytemnestra1 the painted ,jezebel1 the lascivious ,campaspe1 the immodest ,posthumia1 the costly ,corinthian ,lais1 the most impudent ,flora1 the wanton ,egyptian ,cleopatra1 and most insatiable ,messalina3 persons whose memories have stunk through all ages1 and that carry with them a perpetual rot3 these1 and not the holy self-denying men and women in ancient times1 were devoted to the like recreations and vain delights4 ,nay1 the more sober of the very heathens themselves1 and that upon a principle of great virtue1 as is by all confessed1 detested the like folly and wanton practices4 ,there is none of them to be found in ,plato1 or in ,seneca's works3 ,pythagoras1 ,socrates1 ,phocion1 ,zeno1 c4 did not accustom themselves to these entertainments4 ,the virtuous ,penelope1 the chaste ,lucretia1 and the grave ,cornelia1 with many others1 could find themselves employment enough among their children1 servants1 and neighbours2 they1 though nobles1 next to their devotion1 delighted most in spinning1 weaving1 gardening1 needlework1 and such like good housewifery1 and commendable entertainment3 who1 though called ,heathens1 expressed much more ,christianity in all their actions1 than do the wanton1 foolish people of this age1 who notwithstanding will be called ,christians4 ,but above all1 you playmongers1 whence think you1 came your so passionately beloved comedies2 than which1 as there is not any one diversion that is more pernicious1 so not one more in esteem1 and fondly frequented8 ,why1 ,i will tell you2 their greatgrandfather was a ,heathen1 and that not of the best sort3 his name was ,epicharmus4 ,it is true1 he is called a philosopher1 or a lover of wisdom2 but he was only so by name2 and no more in reality than the comedians of these times are true ,christians4 ,it is reported of him by ,suidas1 a ,greek historian1 that he was the first man who invented comedies2 and by the help of one ,phormus1 he made also fifty fables4 ,but would you know his country1 and the reason of his invention8 ,his country was ,syracuse1 the chief city in ,sicily1 famous for the infamy of many tyrants2 to please and gratify the lusts of some of whom1 he set his wits to work4 ,and do not you think this an ill original8 ,and is it less in any one to imitate1 or justify the same1 since the more sober ,heathens have themselves condemned them8 ,nay1 is it not abominable1 when such as call themselves ,christians1 do both imitate and justify the like inventions8 ,nor had the melancholy tragedies a better parentage1 namely1 one ,thespis1 an ,athenian poet2 to whom they also do ascribe the original of that impudent custom of painting faces1 and the counterfeit1 or representation of other persons1 by change of habit1 humours1 c41 all which are now so much in use and reputation with the great ones of the times4 ,to these let me add that poetical amoroso1 whom an inordinate passion of love first transported to those poetical raptures of admiration1 indeed sordid effeminacy1 if not idolatry2 they call him ,alcman or ,alcina1 a ,lydian3 he being exceedingly in love with a young woman of his own country1 is said to have been the first person that gave the world a sight of that kind of folly1 namely1 love stories1 and verses2 which have been so diligently imitated by almost all nations ever since in their romances4 ,objection #b4 ,,vii4 ,i know that some will say1 ,but we have many comedies and tragedies1 sonnets1 catches1 c4 that are on purpose to reprehend vice1 from whence we learn many commendable things4 ,though this be shameful1 yet many have been wont1 for want of shame or understanding1 or both1 to return me this for answer4 ,now ,i readily shall confess1 that amongst the heathens it was the next remedy against the common vices to the more grave and moral lectures of their philosophers1 of which number ,i shall instance two3 ,euripides1 whom ,suidas calls a learned tragical poet1 and ,eupolis1 whom the same historian calls a comical poet4 ,the first was a man so chaste1 and therefore so unlike those of our days1 that he was called one that hated women1 that is1 wanton ones1 for otherwise he was twice married2 the other he characters as a most severe reprehender of faults4 ,from which ,i gather1 that their design was not to feed the idle lazy fancies of people1 nor merely to get money2 but since by the means of loose wits the people had been debauched1 their work was to reclaim them1 rendering vice ridiculous1 and turning wit against wickedness4 ,and this appears the rather1 from the description given1 as also that ,euripides was supposed to have been torn in pieces by wanton women2 which doubtless was for declaiming against their impudence3 and the other being slain in the battle betwixt the ,athenians and ,lacedmonians1 was so regretted1 that a law was made1 that never after such poets should be allowed to bear arms3 doubtless it was because in losing him they lost a reprover of vice4 ,so that the end of the approved comedians and tragedians of those times was but to reform the people by making sin odious3 and that not so much by a rational and argumentative way1 usual with their philosophers2 as by sharp jeers1 severe reflections1 and rendering their vicious actions shameful1 ridiculous1 and detestable2 so that for reputation sake they might not longer be guilty of them3 which is to me but a little softer than a whip or a bridewell4 ,now if you that plead for them will be contented to be accounted heathens1 and those of the more dissolute and wicked sort too1 that will sooner be jeered than argued out of your sins1 we shall acknowledge to you that such comedies and tragedies as these may be serviceable2 but then for shame abuse not the name of ,jesus ,christ so impudently as to call yourselves ,christians1 whose lusts are so strong1 that you are forced to use the low shifts of heathens to repel them3 to leave their evils not for the love of virtue1 but out of fear1 shame1 or reputation4 ,is this your love to ,jesus1 your reverence to the ,scriptures1 that through faith are able to make the man of ,god perfect8 ,is all your prattle about ordinances1 prayers1 sacraments1 ,christianity1 and the like1 come to this2 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 them8 ,and such remedies too as below which there is nothing but corporal punishment8 ,,viii4 ,this is so far from ,christianity1 that many of the nobler heathens1 men and women1 were better taught1 and better disposed2 they found out more heavenly contemplations1 and subjects of an eternal nature to meditate upon4 ,nay1 so far did they outstrip the ,christians of these times1 that they not only were exemplary by their grave and sober conversation2 but for their public benefit the ,athenians instituted the ,gyncosmi1 or twenty men1 who should make it their business to observe the people's apparel and behaviour2 that if any were found immodest1 and to demean themselves loosely1 they had full authority to punish them4 ,but the case is altered2 it is punishable to reprove such3 yes1 it is matter of the greatest contumely and reproach4 ,nay1 so impudent are some grown in their impieties1 that they sport themselves with such religious persons3 and not only manifest a great neglect of piety1 and a severe life by their own looseness1 but their extreme contempt of it1 by rendering it ridiculous1 through comical and abusive jests on public stages4 ,which1 how dangerous it is1 and apt to make religion little worth in the people's eyes1 besides the demonstration of this age1 let us remember that ,aristophanes had not a readier way to bring the reputation of ,socrates in question with the people1 who greatly reverenced him for his grave and virtuous life and doctrine1 than by his abusive representations of him in a play3 which made the airy1 wanton1 unstable crowd1 rather part with ,socrates in earnest1 than ,socrates in jest4 ,nor can a better reason be given why the poor ,quakers are made so much the scorn of men1 than because of their severe reprehensions of sin and vanity1 and their self-denying conversation1 amidst so great intemperance in all worldly satisfactions3 yet can such libertines all this while strut and swell for ,christians1 and strut it out against precept and example2 but we must be whimsical1 conceited1 morose1 melancholy1 or else heretics1 deceivers1 and what not8 ,o blindness6 ,pharisaical hypocrisy6 ,as if such were fit to be judges of religion2 or that it were possible for them to have a sight and sense of true religion1 or really to be religious1 whilst darkened in their understandings by the god of the pleasures of this world2 and their minds so wrapped up in external enjoyments1 and the variety of worldly delight3 no1 in the name of the everlasting ,god1 you mock ,him1 and deceive your souls2 for the wrath of the ,almighty is against you all1 whilst in that spirit and condition2 in vain are all your babbles and set performances1 ,god laughs you to scorn2 his anger is kindling because of these things3 wherefore be ye warned to temperance1 and repent4 ,,ix4 ,besides1 this sort of people are not only wicked1 loose1 and vain1 who both invent and act these things2 but by your great delight in such vain inventions you encourage them therein1 and hinder them from more honest and more serviceable employments4 ,for what is the reason that most commodities are held at such excessive rates1 but because labour is so very dear8 ,and why is it so1 but because so many hands are otherwise bestowed1 even about the very vanity of all vanities8 ,nay1 how common is it with these mercenary procurers to people's folly1 that when their purses begin to grow low1 they shall present them with a new and pretendedly more convenient fashion2 and that perhaps before the former costly habits shall have done half their service2 which either must be given away1 or new vamped in the cut most -la-mode4 ,o prodigal1 yet frequent folly6 ,objection #c4 ,x4 ,i know ,i am coming to encounter the most plausible objection they are used to urge when driven to a pinch1 viz4 ,but how shall those many families subsist whose livelihood depends upon such fashions and recreations as you so earnestly decry8 ,i answer3 it is a bad argument to plead for the commission of the least evil that never so great a good may come of it3 if you and they have made wickedness your pleasure and your profit1 be ye content that it should be your grief and punishment till the one can learn to be without such vanity1 and the others have found out more honest employments4 ,it is the vanity of the few great ones that makes so much toil for the many small3 and the great excess of the one occasions the great labour of the other4 ,would men learn to be contented with few things1 such as are necessary and convenient1 7the ancient ,christian life17 all things might be at a cheaper rate1 and men might live for little4 ,if the landlords had less lusts to satisfy1 the tenants might have less rent to pay1 and turn from poor to rich1 whereby they might be able to find more honest and domestic employments for their children than becoming sharpers and living by their wits1 which is but a better word for their sins4 ,and if the report of the more intelligent in husbandry be credible1 lands are generally improvable ten in twenty3 and were there more hands about more lawful and serviceable manufactures1 they would be cheaper1 and greater vent might be made of them1 by which a benefit would redound to the world in general2 nay1 the burden lies the heavier upon the laborious country1 that so many hands and shoulders as have the lust-caterers of the cities1 should be wanting to the plough and useful husbandry4 ,if men never think themselves rich enough1 they may never miss of trouble and employment2 but those who can take the primitive state and ,god's creation for their model1 may learn with a little to be contented2 as knowing that desires after wealth do not only prevent or destroy true faith1 but when got increase snares and trouble4 ,it is no evil to repent of evil3 but that cannot be1 whilst men maintain what they should repent of3 it is a bad argument to avoid temperance1 or justify the contrary1 because otherwise the actors and inventors of excess would want a livelihood2 since to feed them that way is to nurse the cause instead of starving it4 ,let such of those vanity hucksters as have got sufficient1 be contented to retreat1 and spend it more honestly than they got it2 and such as really are poor1 be rather helped by charity to better callings3 this were more prudent1 nay ,christian1 than to consume money upon such foolish toys and fopperies4 ,public workhouses would be effectual remedies to all these lazy and lustful distempers1 with more profit and a better conscience4 ,therefore it is that we cannot1 we dare not square our conversation by the world's3 no1 but by our plainness and moderation to testify against such extravagant vanities2 and by our grave and steady life to manifest our dislike1 on ,god's behalf1 to such intemperate and wanton curiosity3 yea1 to deny ourselves what otherwise perhaps we lawfully could use with a just indifferency1 if not satisfaction2 because of that abuse that is amongst the generality4 ,objection #d4 ,,xi4 ,i know1 that some are ready further to object3 ,hath ,god given us these enjoyments on purpose to condemn us1 if we use them8 ,answer3 ,but to such miserable1 poor1 silly souls1 who would rather charge the most high and holy ,god with the invention or creation of their dirty vanities1 than want a plea to justify their own practice1 not knowing how1 for shame1 or fear1 or love to throw them off2 ,i answer1 that what ,god made for man's use1 was good1 and what the blessed ,lord ,jesus ,christ allowed or enjoined1 or gave us in his most heavenly example1 is to be observed1 believed1 and practised4 7,luke1 viii4 #ad2 xii4 #bh-ca47 ,but in the whole catalogue the ,scriptures give of both1 ,i never found the attires1 recreations1 and way of living1 so much in request with the generality of the ,christians of these times3 no certainly1 ,god created man a holy1 wise1 sober1 grave1 and reasonable creature1 fit to govern himself and the world3 but divinity was then the great object of his reason and pleasure2 all external enjoyments of ,god's giving being for necessity1 convenience1 and lawful delight1 with this proviso too1 that the ,almighty was to be seen1 and sensibly enjoyed and reverenced in every one of them4 ,but how very wide the ,christians of these times are from this primitive institution is not difficult to determine1 although they make such loud pretensions to that most holy ,jesus1 who not only gave the world a certain evidence of a happy restoration1 by his own coming1 but promised his assistance to all that would follow ,him in the self-denial and way of his holy cross2 7,john1 viii4 #ab2 xv4 #g1 #h2 xvii4 #bj27 and therefore hath so severely enjoined no less on all1 as they would be everlastingly saved4 ,but whether the minds of men and women are not as profoundly involved in all excess and vanity1 as those who know ,him not any further than by hearsay2 and whether being thus banished the presence of the ,lord1 by their greedy seeking the things that are below1 and thereby having lost the taste of divine pleasure1 they have not feigned to themselves an imaginary pleasure1 to quiet or smother conscience1 and pass their time without that anguish and trouble which are the consequences of sin1 that so they might be at ease and security while in the world1 let their own consciences declare4 7,rom4 ii4 #h1 #i47 ,adam's temptation is represented by the fruit of a tree1 7,gen4 iii4 #f17 thereby intimating the great influence external objects1 as they exceed in beauty1 carry with them upon our senses3 so that unless the mind keep upon its constant watch1 so prevalent are visible things1 that hard it is for one to escape being insnared in them2 7,mark1 xiii4 #cc-cg27 and he shall need to be only sometimes entrapped1 to cast so thick a veil of darkness over the mind1 that not only it shall with pleasure continue in its fetters to lust and vanity1 but proudly censure such as refuse to wear them1 strongly pleading for them1 as serviceable and convenient3 that strange passion do perishing objects raise in those minds where way is made1 and entertainment given to them4 ,but ,christ ,jesus is manifested in us1 and hath given unto us a taste and understanding of ,him that is true2 and to all such a proportion of his good spirit1 as is sufficient1 would they obey it1 to redeem their minds from that captivity they have been in to lust and vanity1 and entirely ransom them from the dominion of all visible objects1 and whatsoever may gratify the desires of the eye1 the lust of the flesh1 and the pride of life2 7#a ,john1 ii4 #ae1 #af27 that they might be regenerated in their minds1 changed in their affections1 and have their whole hearts set on things that are above1 where moth nor rust can ever pass1 or enter to harm or destroy4 ,,xii4 ,but it is a manifest sign of what mould and make the persons are who practise and plead for such shameful ,egyptian rags1 as pleasures4 ,it is to be hoped that they never knew1 or to be feared they have forgotten1 the humble1 plain1 meek1 holy1 self-denying1 and exemplary life1 which the eternal ,spirit sanctifies all obedient hearts into2 yea1 it is indubitable that either such always have been ignorant1 or else they have lost sight of that good land1 that heavenly country1 and blessed inheritance they once had some glimmering prospect of4 7,gal4 v4 #bb-be2 ,eph4 v4 #h-aa1 #ae1 #af47 ,o that they would but withdraw a while1 sit down1 weigh and consider with themselves where they are1 and whose work and will they are doing6 that they would once believe the devil hath not a stratagem more pernicious to their immortal souls1 than this of exercising their minds in the foolish fashions and wanton recreations of the times6 ,great and gross impieties beget a detestation in the opinion of sober education and reputation2 and therefore since the devil rightly sees such things have no success with many2 it is his next1 and most fatal design1 to find some other entertainments1 that carry less of infection in their looks1 7though more of security1 because less of scandal17 and more of pleasure in their enjoyment1 on purpose to busy and arrest people from a diligent search and inquiry after those matters which necessarily concern their eternal peace3 7,eph4 vi4 #ab-ai37 that being ignorant of the heavenly life1 they may not be induced to press after it2 but being only formally religious1 according to the traditions and precepts of others1 proceed to their common pleasures1 and find no check therefrom1 their religion and conversation for the most part agreeing well together1 whereby an improvement in the knowledge of ,god1 going on from grace to grace1 growing to the measure of the stature of ,jesus ,christ himself1 is not known2 but as it was in the beginning at seven1 so it is at seventy2 nay1 not so innocent1 unless by reason of the old saying1 ,old men are twice children4 7,eph4 i4 #af-bc2 iv4 #ab1 #ac47 ,o6 the mystery of godliness1 the heavenly life1 the true ,christian1 are another thing4 ,wherefore we conclude that as the design of the devil1 where he cannot involve and draw into gross sin1 is to busy1 delight1 and allure the minds of men and women by more seeming innocent entertainments1 on purpose that he may more easily secure them from minding their duty and progress1 and obedience to the only true ,god1 which is eternal life2 7,john4 xvii4 #c27 and thereby take up their minds from heavenly and eternal things2 so those who would be delivered from these snares should mind the holy1 just1 grave1 and self-denying teachings of ,god's grace and ,spirit in themselves1 that they may reject1 and for ever abandon the like vanity and evil2 7,tit4 ii4 #aa-ae27 and by a reformed conversation condemn the world of its intemperance3 so will the true discipleship be obtained3 for otherwise many enormous consequences and pernicious effects will follow4 ,it is to encourage such impious persons1 to continue and proceed in the like trades of feeding the people's lusts2 and thereby such make themselves partakers of their plagues1 who by continual fresh desire to the like curiosities1 and that way of spending time and estate1 induce them to spend more time in studying how to abuse time2 lest1 through their pinching and small allowance1 those prodigals should call their father's house to mind3 for whatsoever any think1 more pleasant baits1 alluring objects1 grateful entertainments1 cunning emissaries1 acceptable sermons1 insinuating lectures1 taking orators1 the crafty devil has not ever had1 by which to entice and insnare the minds of people1 and totally to divert them from heavenly reflections and divine meditations1 than the attire1 sports1 plays1 and pastimes of this godless age1 the school and shop of ,satan1 hitherto so reasonably condemned4 ,,chapter ,,xviii4 #a4 ,but if these customs1 c4 were but indifferent1 yet being abused they deserve to be rejected4--#b4 ,the abuse is acknowledged by those that use them1 therefore should leave them4--#c4 ,such as pretend to seriousness should exemplarily withdraw from such latitudes3 a wise parent weans his child of what it dotes too much upon2 and we should watch over ourselves and neighbours4--#d4 ,god1 in the case of the brazen serpent1 c4 gives us an example to put away the use of abused things4--#e4 ,if these things were sometimes convenient1 yet when their use is prejudicial in example1 they should be disused4--#f4 ,such as yet proceed to love their unlawful pleasures more than ,christ and his cross2 the mischief they have brought to persons and estates1 bodies and souls4--#g4 ,ingenuous people know this to be true3 an appeal to ,god's witness in the guilty3 their state1 that of ,babylon4--#h4 ,but temperance in food1 and plainness in apparel1 and sober conversation conduce most to good3 so the apostle teaches in his epistles4--#i4 ,temperance enriches a land3 it is a political good1 as well as a religious one1 in all governments4--#aj4 ,when people have done their duty to ,god1 it will be time enough to think of pleasing themselves4--#aa4 ,an address to the magistrates and all people1 how to convert their time and money to better purposes4 ,i4 ,but should these things be as indifferent1 as they are proved perniciously unlawful2 for ,i never heard any advance their plea beyond the bounds of mere indifferency2 yet so great is their abuse1 so universal the sad effects thereof1 like to an infection1 that they therefore ought to be rejected of all2 especially those whose sobriety hath preserved theta on this side of that excess1 or whose judgments1 though themselves be guilty1 suggest the folly of such intemperance4 ,for what is an indifferent thing1 but that which may be done1 or left undone8 ,granting1 ,i say1 this were the case1 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 desires1 they have exceeded the bounds of mere indifferency1 and are thereby rendered no less than necessary4 ,which being a violation of the very nature of the things themselves1 a perfect abuse enters2 and consequently they are no longer to be considered in the rank of things simply indifferent1 but unlawful4 ,,ii4 ,now that the whole exchange of things1 against which ,i have so earnestly contended1 are generally abused by the excess of almost all ages1 sexes1 and qualities of people1 will be confessed by many1 who yet decline not to conform themselves to them2 and to whom1 as ,i have understood1 it only seems lawful1 because1 say they1 the abuse of others should be no argument why we should not use them4 ,but to such ,i answer1 ,that they have quite forgotten1 or will not remember1 they have acknowledged these things to be but of an indifferent nature2 if so1 and vanity never urged more1 ,i say1 there can be nothing more clear1 than since they acknowledge their great abuse1 that they are wholly to be forsaken3 for since they may as well be let alone as done at any time1 surely they should then of duty be let alone1 when the use of them is an abetting the general excess1 7,phil4 iii4 #ag17 and a mere exciting others to continue in their abuse1 because they find persons reputed sober to imitate them1 or otherwise give them an example4 ,precepts are not half so forcible as examples4 ,,iii4 ,every one that pretends to seriousness ought to inspect himself1 as having been too forward to help on the excess1 and can never make too much haste out of those inconveniencies that by his former example he encouraged any to2 that by a new one he may put a seasonable check upon the intemperance of others4 ,a wise parent ever withdraws those objects1 however innocent in themselves1 which are too prevalent upon the weak senses of his children1 on purpose that they might be weaned3 and it is as frequent with men to bend a crooked stick as much the contrary way1 that they might make it straight at last4 ,those that have more sobriety than others should not forget their stewardships1 but exercise that gift of ,god to the security of their neighbours4 ,it was murdering ,cain that rudely asked the ,lord1 ,was he his brother's keeper8 7,gen4 iv4 #i47 ,for every man is necessarily obliged thereto2 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 folly4 ,,iv4 ,god hath sufficiently excited men to what is said2 for in the case of the brazen serpent1 7#b ,kings4 xviii4 #c1 #d17 which was a heavenly institution and type of ,christ1 he with great displeasure enjoined it should be broken to pieces1 because they were too fond and doting upon it4 ,yes1 the very groves themselves1 however pleasant for situation1 beautiful for their walks and trees1 must be cut down3 and why8 ,only because they had been abused to idolatrous uses4 ,and what is an idol but that which the mind puts an over-estimate or value upon8 ,none can benefit themselves so much by an indifferent thing as others by not using that abused liberty4 ,v4 ,if those things were convenient in themselves1 which is a step nearer necessity than mere indifferency1 yet when by circumstances they become prejudicial1 such conveniency itself ought to be put off2 much more what is but indifferent should be denied4 ,people ought not to weigh their private satisfactions more than a public good2 nor please themselves in too free a use of indifferent things1 at the cost of being so really prejudicial to the public as they certainly are1 whose use of them1 if no worse1 becomes exemplary to others1 and begets an impatience in their minds to have the like4 ,wherefore it is both reasonable and incumbent on all to make only such things necessary as tend to life and godliness1 and to employ their freedom with most advantage to their neighbours4 7#b ,pet4 i4 #c47 ,so that here is a two-fold obligation2 the one not to be exemplary in the use of such things1 which though they may use them1 yet not without giving too much countenance to the abuse and excessive vanity of their neighbours4 ,the other obligation is1 that they ought so far to condescend to such religious people1 who are offended at these fashions1 and that kind of conversation as to reject them4 7,rom4 xiv4 #a1 to the end47 ,,vi4 ,now those who1 notwithstanding what ,i have urged1 will yet proceed2 what is it but that they have so involved themselves and their affections in them1 that it is hardly possible to reform them2 and that for all their many protestations against their fondness to such fopperies1 they really love them more than ,christ and his cross4 ,such cannot seek the good of others1 who do so little respect their own4 ,for1 after a serious consideration1 what vanity1 pride1 idleness1 expense of time and estates have been and yet are6 ,how many persons debauched from their first sobriety1 and women from their natural sweetness and innocency to loose1 airy1 wanton1 and many times more enormous practices6 ,how many plentiful estates have been overrun by numerous debts1 chastity ensnared by accursed lustful intrigues2 youthful health overtaken by the hasty seizure of unnatural distempers1 and the remaining days of such spent upon a rack of their vice's procuring1 and so made slaves to the unmerciful but necessary effects of their own inordinate pleasures6 in which agony they vow the greatest temperance1 but are no sooner out of it1 than in their vice again4 7,lam4 iv4 #e2 ,job1 xxi4 #ac1 #ad2 ,psalm lv4 #bc2 xxxvii4 #aj2 ,eccl4 viii4 #ab2 ,psalm xxxvii4 #a1 #b2 ,prov4 ii4 #bb47 ,,vii4 ,that these things are the case1 and almost innumerable more1 ,i am persuaded no ingenuous person of any experience will deny3 how then1 upon a serious reflection1 any that pretend conscience or the fear of ,god ,almighty1 can longer continue in the garb1 livery1 and conversation of those whose whole life tends to little else than what ,i have repeated1 much less join with them in their abominable excess1 ,i leave to the just principle in themselves to judge4 7,jer4 xvi4 #e-i47 ,no1 surely6 this is not to obey the voice of ,god1 who in all ages did loudly cry to all1 ,come out of--of what8--the ways1 fashions1 converse1 and spirit of ,babylon4 7,isa4 iii4 #ac-af2 ,jer4 l4 #h2 xv4 #f1 #g2 ,amos1 vi4 #c-g47 ,what is that8 ,the great city of all these vain1 foolish1 wanton1 superfluous1 and wicked practices1 against which the ,scriptures denounce most dreadful judgments2 ascribing all the intemperance of men and women to the cup of wickedness she hath given them to drink2 whose are the things indifferent1 if they must be so4 ,and for witness1 ,john in his revelation says in her description3 ,how much she hath glorified herself1 and lived deliciously1 so much torment and sorrow give her4 ,and the kings of the earth1 who have lived deliciously with her1 shall bewail her and lament her2 and the merchants of the earth shall weep and mourn over her2 for no man buyeth her merchandise any more2 the merchandise of gold1 and silver1 and precious stones1 and of pearls1 and fine linen1 and purple1 and silk1 and scarlet1 and thyine-wood1 and all manner of vessels of ivory1 and all manner of vessels of most precious wood1 and of brass1 and iron1 and marble2 and cinnamon1 and odours1 and ointments1 and frankincense1 and wine1 and oil1 and fine flour1 and wheat1 and beasts1 and sheep1 and horses1 and chariots1 and slaves1 and souls of men4 7,rev4 xviii4 #g1 #i1 #aa-ac47 ,behold the character and judgment of luxury3 and though ,i know it hath a further signification than what is literal1 yet there is enough to show the pomp1 plenty1 fulness1 idleness1 ease1 wantonness1 vanity1 lust1 and excess of luxury that reign in her4 ,but at the terrible day1 who will go to her exchange any more8 ,who to her plays8 ,who will follow her fashions then8 ,and who shall traffic in her delicate inventions8 ,not one2 for she shall be judged4 ,no plea shall excuse or rescue her from the wrath of the ,judge2 for strong is the ,lord1 who will perform it4 7,rev4 xviii4 #h47 ,if these reasonable pleas will not prevail1 yet however ,i shall caution such in the repetition of part of ,babylon's miserable doom3 mind1 my friends1 more heavenly things1 hasten to obey that righteous principle which would exercise and delight you in that which is eternal2 or else with ,babylon1 the mother of lust and vanity1 the fruits that your souls lust after shall depart from you1 and all things which are dainty and goodly shall depart from you and you shall find them ,,no ,,more3 ,o ,dives6 ,no more4 7,rev4 xviii4 #ad47 ,lay your treasures1 therefore1 up in heaven1 ,o ye inhabitants of the earth1 where nothing can break through to harm them2 but where time shall shortly be swallowed up of eternity4 7,luke1 xii4 #cc1 #cd47 ,,viii4 ,but my arguments against these things end not here3 for the contrary most of all conduces to good2 namely1 temperance in food1 plainness in apparel1 with a meek1 shame-faced1 and quiet spirit1 and that conversation which doth only express the same in all godly honesty3 as the apostle saith1 ,let no corrupt communication proceed out of your mouth1 but that which is good to the use of edifying1 that it may minister grace to the hearers2 neither filthiness1 nor foolish talking1 nor jesting1 but rather giving of thanks3 for let no man deceive you with vain words1 because of these things cometh the wrath of ,god upon the children of disobedience4 7,col4 iv4 #e1 #f2 #a ,thes4 iv4 #aa1 #ab2 #a ,pet4 iii4 #a-d2 ,eph4 iv4 #b2 v4 #c-f2 #a ,tim4 iv4 #ab2 ,phil4 iii4 #af-bj47 ,and if men and women were but thus adorned after this truly ,christian manner1 impudence would soon receive a check1 and lust1 pride1 vanity1 and wantonness find a rebuke4 7#a ,pet4 ii4 #ab2 ,prov4 xxxi4 #bc-ca2 ,james1 ii4 #b-i47 ,they would not be able to attack such universal chastity or encounter such godly austerity3 virtue would be in credit1 and vice afraid and ashamed1 and excess not dare to show its face4 ,there would be an end of gluttony and gaudiness of apparel1 flattering titles1 and a luxurious life2 7#b ,pet4 iii4 #aa2 ,psal4 xxvi4 #f27 and then primitive innocency and plainness would come back again1 and that plain-hearted1 downright1 harmless life would be restored1 of not much caring what we should eat1 drink1 or put on1 7,luke1 xii4 #bb-cj17 as ,christ tells us the ,gentiles did1 and as we know this age daily does1 under all its talk of religion2 but as the ancients1 who with moderate care for necessaries and conveniencies of life1 devoted themselves to the concernments of a celestial kingdom1 and more minded their improvement in righteousness than their increase in riches2 for they laid their treasure up in heaven1 7,matt4 xxv4 #ba17 and endured tribulation for an inheritance that cannot be taken away4 ,,ix4 ,but the temperance ,i plead for is not only religiously but politically good3 it is the interest of good government to curb and rebuke excesses3 it prevents many mischiefs4 ,luxury brings effeminacy1 laziness1 poverty1 and misery2 7,prov4 x4 #d2 ,eccl4 x4 #af-ah27 but temperance preserves the land4 ,it keeps out foreign vanities1 and improves our own commodities3 now we are their debtors2 then they would be debtors to us for our native manufactures4 ,by this means1 such persons who by their excess1 not charity1 have deeply engaged their estates1 may in a short space be enabled to clear them from those incumbrances which otherwise1 like moths1 soon eat out plentiful revenues4 ,it helps persons of mean substance to improve their small stocks1 that they may not expend their dear earnings1 and hard-got wages upon superfluous apparel1 foolish ,may-games1 plays1 dancings1 shows1 taverns1 ale-houses1 and the like folly and intemperance1 of which this land is more infested1 and by which it is rendered more ridiculous than any kingdom in the world3 for none ,i know of is so infested with cheating mountebanks1 savage morrice-dancers1 pick-pockets1 and profane players1 and stagers1 to the slight of religion1 the shame of government1 and the great idleness1 expense1 and debauchery of the people3 for which the ,spirit of the ,lord is grieved1 and the judgments of the ,almighty are at the door1 and the sentence ready to be pronounced1 ,let him that is unjust be unjust still4 7,rev4 xxii4 #aa2 ,eccl4 xii4 #a47 ,wherefore it is that we cannot but loudly call upon the generality of the times1 and testify both by our life and doctrine against the like vanities and abuses1 if possibly any may be weaned from their folly1 and choose the good old path of temperance1 wisdom1 gravity1 and holiness1 the only way to inherit the blessings of peace and plenty here1 and eternal happiness hereafter4 ,x4 ,lastly1 supposing we had none of these foregoing reasons justly to reprove the practice of the land in these particulars2 however1 let it be sufficient for us to say1 that when people have first learned to fear1 worship1 and obey their ,creator1 to pay their numerous vicious debts1 to alleviate and abate their oppressed tenants2 but above all outward regards1 when the pale faces are more commiserated1 when the famished poor1 the distressed widow1 and helpless orphan1 ,god's works1 and your fellow-creatures1 are provided for2 then1 ,i say1 if then1 it will be time enough for you to plead the indifferency of your pleasures4 ,but that the sweet and tedious labour of the husbandman1 early and late1 cold and hot1 wet and dry1 should be converted into the pleasure1 ease1 and pastime of a small number of men2 that the cart1 the plough1 the flail1 should be in that continual severity laid upon nineteen parts of the land1 to feed the inordinate lusts and delicious appetites of the twentieth1 is so far from the appointment of the great ,governor of the world1 and ,god of the spirits of all flesh1 that1 to imagine such horrible injustice as the effects of his determinations1 and not the intemperance of men1 were wretched and blasphemous4 ,as on the other side1 it would be to deserve no pity1 no help1 no relief from ,god ,almighty1 for people to continue that expense in vanity and pleasure1 whilst the great necessities of such objects go unanswered2 especially since ,god hath made the sons of men but stewards to each other's exigencies and relief4 ,yea1 so strict is it enjoined1 that on the omission of these things1 we find this dreadful sentence partly to be grounded1 ,depart from me1 ye cursed1 into everlasting fire1 c4 7,matt4 xxv4 #cd-da47 ,as on the contrary1 to visit the sick1 see the imprisoned1 relieve the needy1 c4 are such excellent properties in ,christ's account1 that thereupon ,he will pronounce such blessed1 saying1 ,come1 ye blessed of my ,father1 inherit the kingdom prepared for you1 c4 7,matt4 xxv4 #cd-da47 ,so that the great are not1 with the leviathan in the deep1 to prey upon the small1 much less to make a sport of the lives and labours of the lesser ones1 to gratify their inordinate senses4 ,,xi4 ,i therefore humbly offer an address to the serious consideration of the civil magistrate1 that1 if the money which is expended in every parish in such vain fashions as wearing of laces1 jewels1 embroideries1 unnecessary ribbons1 trimmings1 costly furniture1 and attendance1 together with what is commonly consumed in taverns1 feasts1 gaming1 c4 could be collected into a public stock1 or something in lieu of this extravagant and fruitless expense1 there might be reparation to the broken tenants1 workhouses for the able1 and alms-houses for the aged and impotent4 ,then should we have no beggars in the land1 the cry of the widow and the orphan would cease1 and charitable relief might easily be afforded towards the redemption of poor captives1 and the refreshment of such distressed ,protestants as labour under the miseries of persecution in other countries3 nay1 the ,exchequer's needs1 on just emergencies1 might be supplied by such a bank3 this sacrifice and service would please the just and merciful ,god3 it would be a noble example of gravity and temperance to foreign states1 and an unspeakable benefit to ourselves at home4 ,alas6 why should men need persuasions to what their own felicity so necessarily leads them8 ,had these vitiosos of the times but a sense of heathen ,cato's generosity1 they would rather deny their carnal appetites than leave such noble enterprises unattempted4 ,but that they should eat1 drink1 play1 game1 and sport away their health1 estates1 and1 above all1 their irrevocable precious time1 which should be dedicated to the ,lord1 as a necessary introduction to a blessed eternity1 and than which1 did they but know it1 no worldly solace would come in competition3 ,i say1 that they should be continually employed about these poor1 low things is to have the heathens judge them in ,god's days1 as well as ,christian precepts and examples condemn them4 ,and their final doom will prove the more astonishing1 in that this vanity and excess are acted under a profession of the self-denying religion of ,jesus1 whose life and doctrine are a perpetual reproach to the most of ,christians4 ,for ,he was humble1 but they are proud2 ,he forgiving1 they revengeful2 ,he meek1 they fierce2 ,he plain1 they gaudy2 ,he abstemious1 they luxurious2 ,he chaste1 they lascivious3 ,he a pilgrim on earth1 they citizens of the world3 in fine1 ,he was meanly born1 poorly attended1 and obscurely brought up2 ,he lived despised1 and died hated of the men of his own nation4 ,o you pretended followers of this crucified ,jesus6 examine yourselves1 try yourselves1 know you not your own selves2 if ,he dwell not1 if ,he rule not in you1 that you are reprobates8 ,be ye not deceived1 for ,god will not be mocked1 7at last with forced repentances17 such as you sow1 such you must reap4 7#a ,cor4 xiii4 #e2 ,gal4 vi4 #h47 ,i beseech you to hear me1 and remember you were invited and entreated to the salvation of ,god4 ,i say2 as you sow1 you reap3 if you are enemies to the cross of ,christ1--and you are so if you will not bear it1 but do as you list1 and not as you ought2--if you are uncircumcised in heart and ear1 and you are so1 if you will not hear1 and open to ,him that knocks at the door within1 and if you resist and quench the ,spirit in yourselves1 that strives with you1 to bring you to ,god1 7and that you certainly do who rebel against its motions1 reproofs1 and instructions17 then you sow to the flesh1 to fulfil the lusts thereof1 and of the flesh will you reap the fruits of corruption1 7,rom4 ii4 #h17 woe1 anguish1 and tribulation1 from ,god1 the ,judge of quick and dead1 by ,jesus ,christ4 ,but if you will daily bear the holy cross of ,christ1 and sow to the ,spirit2 if you will listen to the light and grace that comes by ,jesus1 and which ,he has given to all people for salvation1 and square your thoughts1 words1 and deeds thereby1 which leads and teaches the lovers of it to deny all ungodliness and the world's lusts1 and to live soberly1 righteously1 and godly in this present evil world1 then may you with confidence look for the blessed hope and joyful coming1 and glorious appearance of the great ,god and our ,saviour ,jesus ,christ4 7,tit4 ii4 #aa-ac47 ,let it be so1 ,o you ,christians1 and escape the wrath to come6 ,why will you die8 ,let the time past suffice3 remember1 that ,no ,cross1 no ,crown4 ,redeem then the time1 for the days are evil1 7,eph4 v4 #af17 and yours are but very few4 ,therefore gird up the loins of your minds1 be sober1 fear1 watch1 pray1 and endure to the end2 calling to mind for your encouragement and consolation1 that all such as through patience and well-doing wait for immortality1 7,rom4 ii4 #g17 shall reap glory1 honour1 and eternal life in the kingdom of the ,father3 whose is the kingdom1 the power1 and the glory for ever4 ,amen4 ,,end ,,of ,,part ,i4 ,,no ,,cross1 ,,no ,,crown4 ,,the ,,second ,,part3 ,,containing ,,an ,,account ,,of ,,the ,,remarkable ,,sayings ,,of ,,men ,,eminent ,,for ,,their ,,greatness1 ,,learning1 ,,or ,,virtue2 ,,collected ,,in ,,favour ,,of ,,the ,,truth ,,delivered ,,in ,,the ,,first ,,part2 ,,by ,,william ,,penn4 ,,preface4 ,no ,cross1 ,no ,crown1 should have ended here2 but that the power which examples and authorities have put upon the minds of the people1 above the most reasonable and pressing arguments1 inclined me to present my readers with some of those many instances that might be given1 in favour of the virtuous life recommended in our discourse4 ,i chose to cast them into three sorts of testimonies1 not after the threefold subject of the book2 but suitable to the times1 qualities1 and circumstances of the persons that gave them forth2 whose divers excellencies and stations have transmitted their names with reputation to our own times4 ,the first testimony comes from those called ,heathens2 the second from professed ,christians2 and the last1 from retired1 aged1 and dying men2 being their last and serious reflections1 to which no ostentation or worldly interests could induce them4 ,where it will be easy for the considerate reader to observe1 how much the pride1 avarice1 and luxury of the world stood reprehended in the judgments of persons of great credit amongst men2 and what was that life and conduct1 that in their most retired meditations1 when their sight was clearest1 and judgment most free and disabused1 they thought would give peace here1 and lay foundations of eternal blessedness4 ,,chapter ,,xix4 ,the ,testimonies of several great1 learned1 and virtuous personages among the ,gentiles1 urged against the excesses of the age1 in favour of the self-denial1 temperance1 and piety1 recommended in the first part of this discourse4 ,i4 ,,among ,,the ,,greeks1 c4 viz4 #a4 ,cyrus4--#b4 ,artaxerxes4--#c4 ,agathocles4--#d4 ,philip4--#e4 ,ptolemy4--#f4 ,xenophanes4--#g4 ,antigonus4--#h4 ,themistocles4--#i4 ,aristides4--#aj4 ,pericles4--#aa4 ,phocion4--#ab4 ,clitomachus4--#ac4 ,epaminondas4--#ad4 ,demosthenes4--#ae4 ,agasicles4--#af4 ,agesilaus4--#ag4 ,agis4--#ah4 ,alcamenes4--#ai4 ,alexandrides4--#bj4 ,anaxilas4--#ba4 ,ariston4--#bb4 ,archidamus4--#bc4 ,cleomenes4--#bd4 ,dersyllidas4--#be4 ,hippodamus4--#bf4 ,leonidas4--#bg4 ,lysander4--#bh4 ,pausanias4--#bi4 ,theopompus1 c4--#cj4 ,the manner of life and government of the ,lacedmonians in general4--#ca4 ,lycurgus their lawgiver4 ,i4 ,cyrus1 than whom a greater monarch we hardly find in story1 is more famous for his virtue than his power2 ,god calls him his shepherd4 ,now let us see the principles of his conduct and life4 ,so temperate was he in his youth1 that when ,astyages1 urged him to drink wine1 he answered1 ,i am afraid lest there should be poison in it1 having seen thee reel and sottish after having drunk thereof4 ,and so careful was he to keep the ,persians from corruption of manners1 that he would not suffer them to leave their rude and mountainous country1 for one more pleasant and fruitful1 lest through plenty and ease1 luxury at last might debase their spirits4 ,and so very chaste was he1 that having taken a lady of quality1 a most beautiful woman1 his prisoner1 he refused to see her1 saying1 ,i have no mind to be a captive to my captive4 ,it seems1 he claimed no such propriety2 but shunned the occasion of evil4 ,the comptroller of his household asking him one day what he would please to have for his dinner2 ,bread1 said he2 for ,i intend to encamp nigh the water3 a short and easy bill of fare3 but this shows the power he had over his appetite as well as his soldiers2 and that he was fit to command others1 that could command himself3 according to another saying of his1 ,no man1 saith he1 is worthy to command1 who is not better than those who are to obey4 ,and when he came to die1 he gave this reason of his belief of immortality2 ,i cannot1 said he1 persuade myself to think that the soul of man1 after having sustained itself in a mortal body1 should perish when delivered out of it1 for want of it2 a saying of perhaps as great weight1 as may be advanced against ,atheism1 from more enlightened times4 ,,ii4 ,artaxerxes ,mnemon1 being upon an extraordinary occasion reduced to eat barley bread1 and dried figs1 and drink water1 ,what pleasure1 saith he1 have ,i lost till now1 through my delicacies and excess6 ,,iii4 ,agathocles becoming king of ,sicily1 from being the son of a potter1 always to humble his mind to his original1 would be daily served in earthen vessels upon his table3 an example of humility and plainness4 ,,iv4 ,philip1 king of ,macedon1 upon three sorts of good news1 arrived in one day1 feared too much success might transport him immoderately2 and therefore prayed for some disappointments to season his prosperity1 and caution his mind under the enjoyment of it4 ,he refused to oppress the ,greeks with his garrisons1 saying1 ,i had rather retain them by kindness than fear1 and to be always beloved1 than for a while terrible4 ,one of his minions persuading him to decline hearing a cause1 wherein a particular friend was interested1 ,i had much rather1 says he1 thy friend shall lose his cause1 than ,i my reputation4 ,seeing his son1 ,alexander1 endeavouring to gain the hearts of the ,macedonians1 by gifts and rewards1 ,canst thou believe1 says he1 that a man that thou hast corrupted to thy interests1 will ever be true to them8 ,when his court would have had him quarrel with and correct the ,peloponnenses for their ingratitude to him1 he said1 ,by no means2 for if they despise and abuse me after being kind to them1 what will they do if ,i do them harm8--a great example of patience in a king1 and wittily said4 ,like to this was his reply to the ambassadors of ,athens1 whom asking after audience1 if he could do them any service1 and one of them surlily answering1 ,the best thou canst do us is to hang thyself1 he was nothing disturbed1 though his court murmured2 but calmly said to the ambassador1 ,those who suffer injuries are better people than those that do them4 ,to conclude with him3 being one day fallen along the ground1 and seeing himself in that posture he cried out1 ,what a small spot of earth do we take up1 and yet the whole world cannot content us6 ,v4 ,ptolemy1 son of ,lagus1 being reproached for his mean original1 and his friends angry that he did not resent it2 ,we ought1 says he1 to bear reproaches patiently4 ,,vi4 ,xenophanes being jeered for refusing to play at a forbidden game1 answered3 ,i do not fear my money1 but my reputation3 they that make laws1 must keep them4 ,a commendable saying4 ,,vii4 ,antigonus being taken sick1 he said1 it was a warning from ,god to instruct him of his mortality4 ,a poet flattered him with the title of the ,son of ,god1 he answered1 ,my servant knows the contrary4 ,another sycophant telling him1 that the will of kings is the rule of justice3 ,no1 saith he1 rather justice is the rule of the will of kings2 and being pressed by his minions to put a garrison into ,athens1 to hold the ,greeks in subjection1 he answered1 he had not a stronger garrison than the affections of his people4 ,,viii4 ,themistocles1 after all the honour of his life1 sits down with this conclusion1 ,that the way to the grave is more desirable than the way to worldly honours4 ,his daughter being courted by one of little wit and great wealth1 and another of little wealth and great goodness2 he chose the poor man for his son-in-law3 ,for1 saith he1 ,i will rather have a man without money1 than money without a man2 reckoning1 that not money1 but worth1 makes the man4 ,being told by ,symmachus1 that he would teach him the art of memory2 he gravely answered1 he had rather learn the art of forgetfulness3 adding1 he could remember enough1 but many things he could not forget1 which were necessary to be forgotten3 as the honours1 glories1 pleasures1 and conquests he had spent his days in3 too apt to transport to vain glory4 ,,ix4 ,aristides1 a wise and just ,greek1 of greatest honour and trust with the ,athenians2--he was a great enemy to cabals in government3 the reason he renders is1 ,because1 saith he1 ,i would not be obliged to authorize injustice4 ,he so much hated covetousness1 though he was thrice chosen treasurer of ,athens1 that he lived and died poor1 and that of choice3 for being therefore reproached by a rich usurer1 he answered1 ,thy riches hurt thee more than my poverty hurts me4 ,being once banished by a contrary faction in the state1 he prayed to ,god1 that the affairs of his country might go so well1 as never to need his return3 which however caused him presently to be recalled3 whereupon he told them1 that he was not troubled for his exile with respect to himself1 but the honour of his country4 ,themistocles1 their general1 had a project to propose1 to render ,athens mistress of ,greece1 but it required secrecy3 the people obliged him to communicate it to ,aristides1 whose judgment they would follow4 ,aristides having privately heard it from ,themistocles1 publicly answered the people1 ,true there was nothing more advantageous1 nothing more unjust3 which quashed the project4 ,x4 ,pericles1 as he mounted the tribunal1 prayed to ,god that not a word might fall from him1 that might scandalize the people1 wrong the public affairs1 or hurt his own4 ,one of his friends praying him to speak falsely in his favour2 ,we are friends1 saith he1 but not beyond the altar2 meaning not against religion and truth4 ,sophocles being his companion1 upon sight of a beautiful woman1 said to ,pericles1 ,ah1 what a lovely creature is that6 ,to whom ,pericles replied1 ,it becometh a magistrate not only to have his hands clean1 but his tongue and eyes also4 ,,xi4 ,phocion1 a famous ,athenian1 was honest and poor1 yea1 he contemned riches3 for a certain governor making rich presents1 he returned them2 saying1 ,i refused ,alexander's4 ,and when several persuaded him to accept of such bounty1 or else his children would want1 he answered1 ,if my son be virtuous1 ,i shall leave him enough2 and if he be vicious1 more would be too little4 ,he rebuked the excess of the ,athenians1 and that openly2 saying1 ,he that eateth more than he ought1 maketh more diseases than he can cure4 ,to condemn or flatter him1 was to him alike4 ,antipater pressing him to submit to his sense1 he answered1 ,thou canst not have me for thy friend and flatterer too4 ,seeing a man in office to speak much1 and do little1 he asked1 ,how can that man do business1 that is always drunk with talking8 ,after all the great services of his life1 he was unjustly condemned to die2 and going to the place of execution1 lamented by the people1 one of his enemies spit in his face2 he took it without any disorder of mind1 only saying1 ,take him away4 ,before execution1 his friends asked him1 whether he had nothing to say to his son8 ,yes1 said he1 let him not hate my enemies1 nor revenge my death3 ,i see it is better to sleep on the earth with peace1 than with trouble upon the softest bed3 that he ought to do that which is his duty2 and what is more is vanity3 that he must not carry two faces3 that he promise little1 but keep his promises3 the world does the contrary4 ,,xii4 ,clitomachus had so great a love to virtue1 and practised it with such exactness1 that if at any time in company he heard wanton or obscene discourse1 he was wont to quit the place4 ,,xiii4 ,epaminondas being invited to a sacrificial feast1 so soon as he entered he withdrew1 because of the sumptuous furniture and attire of the place and people2 saying1 ,i was called at ,leurtra to a sacrifice1 but ,i find it is a debauch4 ,the day after the great battle he obtained upon his enemies1 he seemed sad and solitary1 which was not his ordinary temper2 and being asked why1 answered1 ,i would moderate the joy of yesterday's triumphs4 ,a ,thessalian general1 and his colleague in a certain enterprise1 knowing his poverty1 sent him two thousand crowns to defray his part of the charges2 but he seemed angry1 and answered1 ,this looks like corrupting me2 contenting himself with less than five pounds1 which he borrowed of one of his friends for that service4 ,the same moderation made him refuse the presents of the ,persian emperor1 saying1 ,they were needless if he only desired of him what was just2 if more1 he was not rich enough to corrupt him4 ,seeing a rich man refuse to lend one of his friends money that was in affliction1 he said1 ,art not thou ashamed to refuse to help a good man in necessity8 ,after he had freed ,greece from trouble1 and made the ,thebans1 his countrymen1 triumph over the ,lacedmonians1 till then invincible1 that ungrateful people arraigned him and his friends1 under pretence of acting something without authority3 he1 as general1 took the blame upon himself1 justified the action both from necessity and success1 arraigning his judges for ingratitude whilst himself was at the bar1 which caused them to withdraw with fallen countenances1 and hearts smitten with guilt and fear4 ,to conclude1 he was a man of great truth and patience1 as well as wisdom and courage2 for he was never observed to lie in earnest or in jest4 ,and notwithstanding the ill and cross humours of the ,thebans1 aggravated by his incomparable hazards and services for their freedom and renown1 it is reported of him that he ever bore them patiently1 often saying that he ought no more to be revenged of his country than of his father4 ,,xiv4 ,demosthenes1 the great orator of ,athens1 had these sentences3 ,that wise men speak little1 and that therefore nature hath given men two ears and one tongue1 to hear more than they speak4 ,to one that spoke much he said1 ,how cometh it that he who taught thee to speak1 did not teach thee to hold thy tongue8 ,he said of a covetous man1 ,that he knew not how to live all his lifetime1 and that he left it for another to live after he was dead4 ,that it was an easy thing to deceive one's self1 because it was easy to persuade one's self to what one desired4 ,he said1 ,that calumnies were easily received1 but time would always discover them4 ,that there was nothing more uneasy to good men than not to have the liberty of speaking freely2 and that if any one knew what he had to suffer from the people1 he would never meddle to govern them4 ,in fine1 that man's happiness was to be like ,god2 and to resemble ,him1 we must love truth and justice4 ,,xv4 ,agasicles1 king of the ,lacedmonians1 or ,spartans1 which are one1 was of the opinion that it was better to govern without force3 and1 says he1 the means to do it is to govern the people as a father governs his children4 ,,xvi4 ,agesilaus1 king of the same people1 would say1 that he had rather be master of himself than of the greatest city of his enemies3 and to preserve his own liberty than to usurp the liberty of another man4 ,a prince1 says he1 ought to distinguish himself from his subjects by his virtue1 and not by his state or delicacy of life4 ,wherefore he wore plain1 simple clothing2 his table was as moderate and his bed as hard as that of any ordinary subject4 ,and when he was told that one time or other he would be obliged to change his fashion3 ,no1 saith he1 ,i am not given to change even in a change3 and this ,i do1 saith he1 to remove from young men any pretence of luxury1 that they may see their prince practise what he counsels them to do4 ,he added1 ,that the foundation of the ,lacedmonian laws was to despise luxury1 and to reward with liberty2 nor1 saith he1 should good men put a value upon that which mean and base souls make their delight4 ,being flattered by some with divine honour1 he asked them if they could not make gods too8 ,if they could why did they not begin with themselves8--,the same austere conduct of life made him refuse to have his statue erected in the cities of ,asia3 nor would he suffer his picture to be taken2 and his reason is good3 for1 saith he1 the fairest portraiture of men is their own actions4--,whatsoever was to be suddenly done in the government1 he was sure to set his hand first to the work1 like a common person4 ,he would say1 it did not become men to make provision to be rich but to be good4 ,being asked the means to true happiness2 he answered1 ,to do nothing that should make a man fear to die3 another time1 ,to speak well1 and do well4 ,being called home by the ephori1 or supreme magistrates1 the way of the ,spartan constitution1 he returned1 saying1 ,it is not less the duty of a prince to obey laws than to command men4 ,he conferred places of trust and honour upon his enemies1 that he might constrain their hatred into love4 ,a lawyer asking him for a letter to make a person judge that was of his own friends2 ,my friends1 says he1 have no need of recommendation to do justice4--,a comedian of note1 wondering that ,agesilaus said nothing to him1 asked if he knew him2 ,yes1 said he1 art not thou the buffoon ,callipedes8 ,one calling the king of ,persia the ,great king1 he answered1 ,he is not greater than ,i unless he hath more virtue than ,i4--,one of his friends catching him playing with his children1 he prevented him thus3 ,say nothing till thou art a father too4--,he had great care of the education of youth1 often saying1 ,we must teach children what they should do when they are men4 ,the ,egyptians despising him because he had but a small train and a mean equipage2 ,oh1 said he1 ,i will have them to know royalty consists not in vain pomp but in virtue4 ,,xvii4 ,agis1 another king of ,lacedmon1 imprisoned for endeavouring to restore their declining discipline1 being asked whether he repented not of his design2 answered1 ,no2 for1 saith he1 good actions never need repentance4 ,his father and mother desiring of him to grant something he thought unjust1 he answered1 ,i obeyed you when ,i was young2 ,i must now obey the laws1 and do that which is reasonable4--,as he was leading to the place of execution one of his people wept1 to whom he said1 ,weep not for me2 for the authors of this unjust death are more in fault than ,i4 ,,xviii4 ,alcamenes1 king of the same people1 being asked which was the way to get and preserve honour2 answered1 ,to despise wealth4 ,another wondering why he refused the presents of the ,messenians1 he answered1 ,i make conscience to keep the laws that forbid it4 ,to a miser1 accusing him of being so reserved in his discourse1 he said1 ,i had rather conform to reason than thy covetousness2 or1 ,i had rather be covetous of my words than money4 ,,xix4 ,alexandrides hearing an exile complain of his banishment1 saith he1 ,complain of the cause of it1 to wit1 his deserts1 for there is nothing hurtful but vice4 ,being asked why they were so long in making the process of criminals in ,lacedmon1 ,because1 saith he1 when they are once dead they are past repentance4 ,this shows their belief of immortality and eternal blessedness2 and that even poor criminals1 through repentance1 may obtain it4 ,,xx4 ,anaxilas would say that the greatest advantage kings had upon other men was their power of excelling them in good deeds4 ,,xxi4 ,ariston hearing one admire this expression1 ,we ought to do good to our friends and evil to our enemies2 answered1 ,by no means2 we ought to do good to all2 to keep our friends and to gain our enemies4 ,a doctrine the most difficult to flesh and blood in all the precepts of ,christ's sermon upon the mount3 nay1 not allowed to be his doctrine1 but both an eye for an eye1 defended against his express command1 and oftentimes an eye put out1 an estate sequestered1 and life taken away under a specious zeal for religion too2 as if sin could be christened1 and impiety entitled to the doctrine of ,christ3 ,o1 will not such heathens rise up in judgment against our worldly ,christians in the great day of ,god6 ,,xxii4 ,archidamus also1 king of ,sparta1 being asked who was master of ,lacedmonia2 ,the laws1 saith he1 and after them the magistrates4 ,one praising a musician in his presence1 ,ah6 saith he1 but when wilt thou praise a good man8--,another saying1 that man is an excellent musician3 ,that is all one1 saith he1 as if thou wouldst say1 there is a good cook3 counting both trades of voluptuousness4--,another promising him some excellent wine2 ,i care not1 saith he1 for it will only put my mouth out of taste to my ordinary liquor2 which it seems was water4--,two men chose him an arbitrator2 to accept it1 he made them promise to do what he would have them3 ,then1 said he1 stir not from this place till you have agreed the matter between yourselves1 which was done4--,dionysius1 king of ,sicily1 sending his daughters rich apparel1 he forbad them to wear it1 saying1 ,you will seem to me but the more homely4 ,this great man certainly was not of the mind to breed up his children at the exchanges1 dancing-schools1 and play-houses4 ,,xxiii4 ,cleomenes1 king of the same people1 would say1 ,that kings ought to be pleasant2 but not to cheapness and contempt4 ,he was so just a man in power1 that he drove away ,demaratus his fellow-king1 7for they always had two17 for offering to corrupt him in a cause before them1 ,lest1 saith he1 he should attempt others less able to resist him1 and so ruin the state4 ,,xxiv4 ,dersyllidas perceiving that ,pyrrhus would force a prince upon his countrymen1 the ,lacedmonians1 whom they lately rejected1 stoutly opposed him1 saying1 ,if thou art ,god1 we fear thee not1 because we have done no evil2 and if thou art but a man we are men too4 ,,xxv4 ,hippodamus seeing a young man ashamed1 that was caught in bad company1 he reproved him sharply1 saying1 ,for time to come1 keep such company as thou needest not blush at4 ,,xxvi4 ,leonidas1 brother to ,cleomenes1 being offered by ,xerxes to be made an emperor of ,greece1 answered1 ,i had rather die for my own country1 than have an unjust command over other men's2 adding1 ,xerxes deceived himself1 to think it a virtue to invade the right of other men4 ,,xxvii4 ,lysander being asked by a person1 what was the best frame of government2 ,that1 says he1 where every man hath according to his deserts4 ,though one of the greatest captains that ,sparta bred1 he had learned by his wisdom to bear personal affronts3 ,say what thou wilt1 says he to one that spoke abusively to him1 empty thyself1 ,i shall bear it4 ,his daughters were contracted in marriage to some persons of quality1 but he dying poor1 they refused to marry them2 upon which the ephori condemned each of them in a great sum of money1 because they preferred money before faith and engagement4 ,,xxviii4 ,pausanias1 son of ,cleombrotus1 and colleague of ,lysander1 beholding1 among the ,persian spoils they took1 the costliness of their furniture1 said1 ,it had been much better if they had been worth less1 and their masters more4 ,and after the victory of ,plata1 having a dinner dressed according to the ,persian manner1 and beholding the magnificence and furniture of the treat2 ,what1 saith he1 do these people mean1 that live in such wealth and luxury1 to attack our meanness and poverty8 ,,xxix4 ,theopompus saith1 ,the way to preserve a kingdom1 is to embrace the counsel of one's friends1 and not to suffer the meaner sort to be oppressed4 ,one making the glory of ,sparta to consist in commanding well1 he answered1 ,no1 it is in knowing how to obey well4 ,he was of opinion1 that great honours hurt a state2 adding1 that time would abolish great1 and augment moderate honours among men2 meaning1 that men should have the reputation they deserve1 without flattery and excess4 ,a rhetorician1 bragging himself of his art1 was reproved by a ,lacedmonian2 ,dost thou call that an art1 saith he1 which hath not truth for its object8 ,also a ,lacedmonian being presented with a harp after dinner1 by a musical person1 ,i do not1 saith he1 know how to play the fool4 ,another being asked1 what he thought of a poet of the times1 answered1 ,good for nothing but to corrupt youth4 ,nor was this only the wisdom and virtue of some particular persons1 which may be thought to have given light to the dark body of their courts2 but their government was wise and just1 and the people generally obeyed it2 making virtue to be true honour1 and that honour dearer to them than life4 ,,xxx4 ,lacedmonian customs1 according to ,plutarch1 were these3 they were very temperate in their eating and drinking1 their most delicate dish being a pottage made for the nourishment of ancient people4 ,they taught their children to write and read1 to obey the magistrates1 to endure labour1 and to be bold in danger3 the teachers of other sciences were not so much as admitted in ,lacedmonia4--,they had but one garment1 and that new once a year4 ,they rarely used baths or oil1 the custom of those parts of the world4--,they accustomed their youth to travel by night without light1 to use them not to be afraid4--,the old governed the young2 and those of them who obeyed not the aged1 were punished4--,it was a shame not to bear reproof among the youth2 and among the aged1 matter of punishment not to give it4 ,they made ordinary cheer1 on purpose to keep out luxury2 holding1 that mean fare kept the spirit free1 and the body fit for action4 ,they permitted not their youth to travel1 lest they should corrupt their manners2 and for the same reason they permitted not strangers to dwell amongst them1 that conformed not to their way of living4 ,in this they were so strict1 that such of their youth that were not educated in their customs1 enjoyed not the privileges of natives4 ,they would suffer neither comedies nor tragedies to be acted in their country4 ,they condemned a soldier but for painting his buckler of several colours3 and publicly punished a young man for having learned but the way to a town given to luxury4 ,they also banished an orator for bragging1 that he could speak a whole day upon any subject3 for they did not like much speaking1 much less for a bad cause4--,they buried their dead without any ceremony or superstition2 for they only used a red cloth upon the body1 broidered with olive leaves2 this burial had all degrees4 ,mourning they forbad1 and epitaphs too4--,when they prayed to ,god1 they stretched forth their arms1 which with them was a sign that they must do good works1 as well as make good prayers4 ,they asked of ,god but two things1 patience in labour1 and happiness in well-doing4 ,this account is mostly the same with ,xenophon's3 adding1 that they ate moderately1 and in common3 the aged mixed with the youth1 to awe them1 and give them good example4--,when they were fifteen years of age1 instead of leaving them to their own conduct1 as in other places1 they had most care of their conversation1 that they might preserve them from the mischiefs that age is incident to4 ,and those that would not comply with these rules1 were not counted always honest people4--,and in this1 their government was excellent2 that they thought there was no greater punishment for a bad man1 than to be known and used as such1 at all times1 and in all places2 for they were not to come into the company of persons of reputation4--,they were to give place to all others2 to stand when they sat2 to be accountable to every honest man that met them of their conversation4--,that they must keep their poor kindred4--,that they used not the same freedoms that honest people might use3 by which means they kept virtue in credit1 and vice in contempt4--,they used all things necessary for life1 without superfluity or want2 despising riches1 and sumptuous apparel1 and living3 judging1 that the best ornament of the body is health1 and of the mind1 virtue4 ,and since1 saith ,xenophon1 it is virtue and temperance that render us commendable1 and that it is only the ,lacedmonians that reverence them publicly1 and have made it the foundation of their state2 their government1 of right1 merits preference to any other in the world4 ,but that1 saith he1 which is strange1 is1 that all admire it1 but none imitate it4 ,nor is this account and judgment fantastical4 ,,xxxi4 ,lycurgus1 their famous founder and lawgiver1 instilled these principles1 and by his power with them1 made them laws to rule them4 ,let us hear what he did3 ,lycurgus1 willing to retire his citizens from a luxurious to a virtuous life1 and show them how much good conduct and honest industry might meliorate the state of mankind1 applied himself to introduce a new model of government1 persuading them to believe1 that though they were descended of noble and virtuous ancestors1 if they were not exercised in a course of virtue1 they would1 like the dog in the kitchen1 rather leap at the meat than run at the game4 ,in fine1 they agreed to obey him4 ,the first thing then that he did to try his power with them1 was1 to divide the land into equal portions1 so that the whole ,laconic country seemed but the lots of brethren3 this grieved the rich2 but the poor1 which were the most1 rejoiced4--,he rendered wealth useless by community2 and forbad the use of gold and silver3 he made money of iron1 too base and heavy to make a thief4 ,he retrenched their laws of building1 suffering no more ornament than could be made with a hatchet and a saw3 and their furniture was like their houses4 ,this course disbanded many trades3 no merchant1 no cook1 no lawyer1 no flatterer1 no divine1 no astrologer1 was to be found in ,lacedmonia4 ,injustice was banished1 their society having cut up the root of it1 which is avarice1 by introducing a community1 and making gold and silver useless4 ,to prevent the luxury of tables1 as well as of apparel1 he ordained public places of eating1 where all should publicly be served2 those that refused to come thither1 were reputed voluptuous and reproved1 if not corrected4 ,he forbad costly offerings in the temple1 that they might offer often2 for that ,god regardeth the heart1 not the offering4--,these and some more1 were the laws he instituted2 and whilst the ,spartans kept them1 it is certain they were the first state of ,greece2 which lasted about five hundred years4 ,it is remarkable1 that he would never suffer the laws to be written1 to avoid barratry2 and that the judges might not be tied religiously to the letter of the law2 but left to the circumstances of fact2 in which no inconvenience was observed to follow4 ,,ii4 ,the ,,romans also yielded us instances to our point in hand1 viz4 #a4 ,cato4--#b4 ,scipio ,africanus4--#c4 ,augustus4--#d4 ,vespasian4--#e4 ,trajan4--#f4 ,adrian4--#g4 ,marcus ,aurelius ,antoninus4--#h4 ,pertinax4--#i4 ,pescennius4--#aj4 ,alexander ,severus4--#aa4 ,dioclesian4--#ab4 ,theodosius4 #a4 ,cato1 that sage ,roman1 seeing a luxurious man loaded with flesh1 ,of what service1 saith he1 can that man be1 either to himself1 or the commonwealth8 ,one day beholding the statues of several persons erecting1 that he thought little worthy of remembrance1 that he might despise the pride of it1 ,i had rather1 said he1 they should ask1 why they set not up a statue to ,cato1 than why they do4--,he was a man of severity of life1 both example and judge4--,his competitors in the government1 hoping to be preferred1 took the contrary humour1 and mightily flattered the people3 this good man despised their arts1 and with an unusual fervency cried out1 ,that the distempers of the commonwealth did not require flatterers to deceive them1 but physicians to cure them2 which struck so great an awe upon the people1 that he was first chosen of them all4--,the fine dames of ,rome became governors to their husbands2 he lamented the change1 saying1 ,it is strange that those who command the world should yet be subject to women4--,he thought those judges1 that would not impartially punish malefactors1 greater criminals than the malefactors themselves3 a good lesson for judges of the world4 ,he would say1 ,that it was better to lose a gift than a correction2 for1 says he1 the one corrupts us1 but the other instructs us4--,that we ought not to separate honour from virtue2 for then there would be few any more virtuous4 ,he would say1 ,no man is fit to command another1 that cannot command himself4 ,great men should be temperate in their power1 that they may keep it4 ,for men to be too long in offices in a government1 is to have too little regard to others1 or the dignity of the state4 ,they that do nothing1 will learn to do evil4 ,that those who have raised themselves by their vices1 should gain to themselves credit by virtue4 ,he repented him1 that ever he passed away one day without doing good4 ,and that there is no witness any man ought to fear1 but that of his own conscience4 ,nor did his practice fall much short of his principles4 ,,ii4 ,scipio ,africanus1 though a great general1 loaded with honours and triumphs1 preferred retirement to them all2 being used to say1 ,that he was never less alone1 than when he was alone3 implying1 that the most busy men in the world1 are the most destitute of themselves2 and1 that external solitariness gives the best company within4 ,after he had taken ,carthage1 his soldiers brought him a most beautiful prisoner2 he answered1 ,i am your general2 refusing to debase himself1 or dishonour her4 ,,iii4 ,augustus eating at the table of one of his friends1 where a poor slave breaking a crystal vessel1 fell upon his knees1 begging him that his master might not fling him to the lampreys2 as he had use to do for food1 with such of them that offended him3 ,augustus hating his friend's cruelty1 broke all his friend's crystal vessels1 both reproving his luxury and his severity4 ,he never recommended any of his own children1 but he always added1 ,if they deserve it4 ,he reproved his daughter for her excess in apparel1 and both rebuked and imprisoned her for her immodest latitudes4 ,the people of ,rome complaining that wine was dear1 he sent them to the fountains1 telling them they were cheap4 ,,iv4 ,vespasian was a great and an extraordinary man1 who maintained something of the ,roman virtue in his time4 ,one day seeing a young man finely dressed1 and richly perfumed1 he was displeased with him1 saying1 ,i had rather smell the poor man's garlic1 than thy perfume3 and took his place and government from him4 ,a certain person being brought before him1 that had conspired against him1 he reproved him1 and said1 ,that it was ,god who gave and took away empires4 ,another time conferring favour upon his enemy1 and being asked why he did so1 he answered1 that he should remember the right way4 ,v4 ,trajan would say1 ,that it became an emperor to act towards his people1 as he would have his people act towards him4 ,the governor of ,rome having delivered the sword into his hand1 and created him emperor2 ,here1 saith he1 take it again3 if ,i reign well1 use it for me3 if ill1 use it against me4 ,an expression which shows great humility and goodness1 making power subservient to virtue4 ,,vi4 ,adrian1 also emperor1 had several sayings worthy of notice3 one was1 ,that a good prince did not think the estates of his subjects belonging to him4 ,he would say1 ,that kings should not act the king3 that is1 should be just1 and mix sweetness with greatness1 and be conversible with good men4 ,that the treasures of princes are like the spleen1 that never swells1 but it makes other parts shrink3 teaching princes thereby to spare their subjects4--,meeting one that was his enemy before he was emperor1 he cried out to him1 ,now thou hast no more to fear3 intimating1 that1 having power to revenge himself1 he would rather use it to do him good4 ,,vii4 ,marcus ,aurelius ,antoninus1 a good man1 7the ,christians of his time felt it17 commended his son for weeping at his tutor's death1 answering those that would have rendered it unsuitable to his condition1 ,let him alone1 says he1 it is fit he should show himself a man1 before he be a prince4 ,he did nothing in the government without consulting his friends1 and would say1 ,it is more just that one should follow the advice of many1 than many the mind of one4 ,he was more philosopher than emperor3 for his dominions were greater within than without4 ,and having commanded his own passions by a circumspect conformity to virtuous principles1 he was fit to rule those of other men4 ,take some of his excellent sayings1 as followeth3 ,of my grandfather ,verus ,i have learned to be gentle and meek1 and to refrain from all anger and passion4 ,from the fame and memory of him that begot me1 shamefacedness1 and manlike behaviour4 ,i observed his meekness1 his constancy without wavering1 in those things1 which1 after a due examination and deliberation1 he had determined4 ,how free from all vanity he carried himself in matters of honour and dignity6 ,his laboriousness and assiduity3 his readiness to hear any man that had ought to say1 tending to any common good4 ,his moderate condescending to other men's occasions as an ordinary man4--,of my mother1 to be religious and bountiful1 and to forbear not only to do1 but to intend any evil4 ,to content myself with a spare diet1 and to fly all such excess as is incident to great wealth4--,of my grandfather1 both to frequent public schools and auditories1 and to get me good and able teachers at home2 and that ,i ought not to think much1 if upon such occasions ,i were at excessive charge4 ,i gave over the study of rhetoric and poetry1 and of elegant1 neat language4 ,i did not use to walk about the house in my senator's robe1 nor to do any such things4 ,i learned to write letters without any affectation and curiosity2 and to be easy1 and ready to be reconciled1 and well pleased again with them that had offended me1 as soon as any of them would be content to seek unto me again4 ,to observe carefully the several dispositions of my friends1 and not to be offended with idiots1 nor unreasonably to set upon those1 that are carried away with the vulgar opinions1 with the theorems and tenets of philosophers4 ,to love truth and justice1 and to be kind and loving to all them of my house and family1 ,i learned from my brother ,severus3 and it was he that put me in the first conceit and desire of an equal commonwealth1 administered by justice and equality2 and of a kingdom1 wherein should be regarded nothing more than the good and welfare1 or liberty of the subjects4 ,as for ,god1 and such suggestions1 helps1 and inspirations1 as might be expected1 nothing did hinder1 but that ,i might have begun long before to live according to nature3 or that even now1 that ,i was not yet partaker1 and in present possession of that life1 ,i myself 7in that ,i did not observe those inward motions and suggestions2 yea1 and almost plain and apparent instructions and admonitions of ,god7 was the only cause of it4--,i that understand the nature of that which is good1 that it is to be desired2 and of that which is bad1 that it is odious and shameful3 who know moreover1 that this transgressor1 whoever he be1 is my kinsman1 not by the same blood and seed1 but by participation of the same reason1 and of the same divine participle1 or principle3 how can ,i either be hurt by any of these1 since it is not in their power to make me incur anything that is reproachful1 or be angry or ill affected towards him1 who by nature is so near unto me8 ,for we are all born to be fellow-workers1 as the feet1 the hands1 and the eyelids2 as the rows of upper and under teeth3 for such therefore to be in opposition1 is against nature4--,he saith1 ,it is high time for thee to understand true nature1 both of the world1 whereof thou art a part1 and of that ,lord and ,governor of the world1 from whom1 as a channel from the spring1 thou thyself didst flow4 ,and that there is but a certain limit of time appointed unto thee1 which if thou shalt not make use of1 to calm and allay the many distempers of thy soul1 it will pass away1 and thou with it1 and never after return4--,do1 soul1 do abuse and contemn thyself yet awhile1 and the time for thee to repent thyself will be at an end4 ,every man's happiness depends upon himself2 but1 behold6 thy life is almost at an end1 whilst not regarding thyself as thou oughtest1 thou dost make thy happiness to consist in the souls and conceits of other men4 ,thou must also take heed of another kind of wandering2 for they are idle in their actions who toil and labour in their life1 and have no certain scope to which to direct all their motions and desires4 ,as for life and death1 honour and dishonour1 labour and pleasure1 riches and poverty1 all these things happen unto men indeed1 both good and bad equally2 but as things1 which of themselves are neither good nor bad1 because of themselves neither shameful nor praiseworthy4 ,consider the nature of all worldly visible things2 of those especially1 which either ensnare by pleasure1 or for their irksomeness are dreadful2 or for their outward lustre and show1 are in great esteem and request2 how vile and contemptible1 how base and corruptible1 how destitute of all true life and being they are4 ,there is nothing more wretched than that soul1 which in a kind of circuit compasseth all things2 searching even the very depths of all the earth1 and1 by all signs and conjectures1 prying into the very thoughts of other men's souls2 and yet of this is not sensible1 that it is sufficient for a man to apply himself wholly1 and confine all his thoughts and cares to the guidance of that ,spirit which is within him1 and truly and really serve him4 ,for even the least things ought not to be done without relation unto the end2 and the end of the reasonable creature is1 to follow and obey him who is the reason1 as it were1 and the law of this great city1 and most ancient commonwealth4 ,philosophy doth consist in this1 for a man to preserve that spirit which is within him1 from all manner of contumelies and injuries1 and above all pains and pleasures1 never to do anything either rashly1 or feignedly1 or hypocritically3 he that is such is surely indeed a very priest and minister of ,god1 well acquainted1 and in good correspondence with him especially1 that is seated and placed within himself2 to whom also he keeps and preserveth himself2 neither spotted by pleasure1 nor daunted by pain2 free from any manner of wrong or contumely4 ,let thy ,god that is in thee1 to rule over thee1 find by thee1 that he hath to do with a man1 an aged man1 a sociable man1 a ,roman1 a prince1 and that hath ordered his life1 as one that expecteth1 as it were1 nothing but the sound of the trumpet1 sounding a retreat to depart out of this life with all readiness4 ,never esteem anything as profitable1 which shall ever constrain thee1 either to break thy faith1 or to lose thy modesty3 to hate any man1 to suspect1 to curse1 to dissemble1 to lust after anything that requireth the secret of walls or veils4 ,but he that preferreth1 before all things1 his rational part and spirit1 and the sacred mysteries of virtue which issue from it1 he shall never want either solitude or company2 and1 which is chiefest of all1 he shall live without either desire or fear4 ,if thou shalt intend that which is present1 following the rule of right and reason carefully1 solidly1 meekly2 and shalt not intermix any other business1 but shalt study this1 to preserve thy spirit unpolluted and pure3 and as one that were even now ready to give up the ghost2 shalt cleave unto him1 without either hope or fear of anything1 in all things that thou shalt either do or speak1 contenting thyself with heroical truth1 thou shalt live happily3 and from this there is no man that can hinder thee4 ,without relation to ,god1 thou shalt never perform aright anything human2 nor on the other side anything divine4 ,at what time soever thou wilt1 it is in thy power to retire into thyself1 and to be at rest3 for a man cannot retire any whither to be more at rest1 and freer from all business1 than into his own soul4 ,afford then thyself this retiring continually1 and thereby refresh and renew thyself4 ,death hangeth over thee1 whilst yet thou livest1 and whilst thou mayest be good4 ,how much time and leisure doth he gain1 who is not curious to know what his neighbour hath said1 or hath done1 or hath attempted1 but only what he doth himself1 that it may be just and holy4 ,neither must he use himself to cut off actions only1 but thoughts and imaginations also that are not necessary2 for so will unnecessary consequent actions the better be prevented and cut off4 ,he is poor that stands in need of another1 and hath not in himself all things needful for his life4 ,consider well1 whether magnanimity rather1 and true liberty1 and true simplicity1 and equanimity1 and holiness1 whether these be not most reasonable and natural4 ,honour that which is chiefest and most powerful in the world1 and that is it which makes use of all things1 and governs all things3 so also in thyself1 honour that which is chiefest and most powerful1 and is of one kind and nature with that2 for it is the very same1 which being in thee1 turneth all other things to its own use1 and by whom also thy life is governed4 ,what is it that thou dost stay for8 ,an extinction or a translation2 for either of them1 with a propitious and contented mind4 ,but till that time come1 what will content thee8 ,what else1 but to worship and praise ,god1 and do good unto men8 ,as he lay dying1 and his friends about him1 he spake thus3 ,think more of death1 than of me1 and that you and all men must die as well as ,i4 ,adding1 ,i recommend my son to you1 and to ,god1 if he be worthy4 ,,viii4 ,pertinax1 also emperor1 being advised to save himself from the fury of the mutineers1 answered ,no3 what have ,i done that ,i should do so8 ,showing that innocence is bold1 and should never give ground where it can show itself1 be heard1 and have fair play4 ,,ix4 ,pescennius seeing the corruption that reigned among officers of justice1 advised1 ,that judges should have first salaries1 that they might do their duty without any other bribes or perquisites4 ,he said1 ,he would not offend the living that he might be praised when he was dead4 ,x4 ,alexander ,severus having tasted both of a private life1 and the state of an emperor1 had this censure2 ,emperors1 says he1 are ill managers of the public revenue to feed so many unuseful mouths2 wherefore he retrenched his family from pompous to serviceable4 ,he would not employ persons of quality in his domestic service1 thinking it too mean for them and too costly for him3 adding1 ,that personal service was the work of the lowest order of the people4 ,he would never suffer offices of justice to be sold2 ,for1 saith he1 it is not strange that men should sell what they buy2 meaning justice4 ,he was impartial in correction3 ,my friends1 says he1 are dear to me2 but the commonwealth is dearer4 ,yet he would say1 ,that sweetening power to the people made it lasting4 ,that we ought to gain our enemies as we keep our friends3 that is1 by kindness4 ,he said1 ,that we ought to desire happiness and to bear afflictions2 that those which are desirable may be pleasant2 but the troubles we avoid may have most profit in the end4 ,he did not like pomp in religion3 for it is not gold that recommends the sacrifice1 but the piety of him that offers it4 ,a house being in contest betwixt some ,christians and keepers of taverns1 the one to perform religion1 the other to sell drink therein1 he decided the matter thus3 ,that it were much better that it were any way employed to worship ,god than to make a tavern of it4 ,behold6 by this we may see the wisdom and virtue that shined among the heathens4 ,,xi4 ,dioclesian would say1 that there was nothing more difficult than to reign well3 and the reason he gave was1 that those who had the ears of princes do so continually lay ambushes to surprise them to their interests1 that they can hardly make one right step4 ,,xii4 ,theodosius the younger was so merciful in his nature1 that instead of putting people to death1 he wished it were in his power to call the dead to life again4 ,these were the sentiments of the ancient grandees of the world1 to wit1 emperors1 kings1 princes1 captains1 statesmen1 c4 not unworthy of the thoughts of persons of the same figure and quality now in being3 and for that end they are here collected1 that such may with more ease and brevity behold the true statutes of the ancients1 not lost or lessened by the decays of time4 ,,iii4 ,i will now proceed to report the virtuous doctrines and sayings of men of more retirement2 such as philosophers and writers1 both ,greeks and ,romans1 who in their respective times were masters in the civility1 knowledge1 and virtue that were among the ,gentiles1 being most of them many ages before the coming of ,christ1 viz4 #a4 ,thales4--#b4 ,pythagoras4--#c4 ,solon4--#d4 ,chilon4--#e4 ,periander4--#f4 ,bias4--#g4 ,cleobulus4--#h4 ,pittacus4--#i4 ,hippias4--#aj4 ,the ,bambycatii4--#aa4 ,the ,gyncosmi4--#ab4 ,anacharsis4--#ac4 ,anaxagoras4--#ad4 ,heraclitus4--#ae4 ,democritus4--#af4 ,socrates4--#ag4 ,plato4--#ah4 ,antisthenes4--#ai4 ,xenocrates4--#bj4 ,bion4--#ba4 ,demonax4--#bb4 ,diogenes4--#bc4 ,crates4--#bd4 ,aristotle4--#be4 ,mandanis4--#bf4 ,zeno4--#bg4 ,seneca4--#bh4 ,epictetus4 ,i4 ,thales1 an ancient ,greek philosopher1 being asked by a person that had committed adultery if he might swear1 answered1 ,by no means2 for perjury is no less sinful than adultery2 and so thou wouldst commit two sins to cover one4 ,being asked what was the best condition of a government1 answered1 ,that the people be neither rich nor poor3 for he placed external happiness in moderation4 ,he would say1 ,that the hardest thing in the world was to know a man's self2 but the best to avoid those things which we reprove in others2 an excellent and close saying1 ,that we ought to choose well and then to hold fast4 ,that the felicity of the body consists in health1 and that in temperance2 and the felicity of the soul in wisdom4 ,he thought ,that ,god was without beginning or end2 that he was the searcher of hearts2 that he saw the thoughts as well as actions3 for being asked of one if he could sin and hide it from ,god1 he answered1 ',no3 how can ,i when he who thinks evil cannot8' ,,ii4 ,pythagoras1 a famous and virtuous philosopher of ,italy1 being asked when men might take the pleasure of their passions1 answered1 ,when they have a mind to be worse4 ,he said the world was like a comedy1 and the true philosophers the spectators4 ,he would say1 ,that luxury led to debauchery1 and debauchery to violence1 and that to bitter repentance3 that he who taketh too much care of his body makes the prison of his soul more insufferable3 that those who do reprove us are our best friends2 that men ought to preserve their bodies from diseases by temperance1 their souls from ignorance by meditation1 their will from vice by self-denial1 and their country from civil war by justice3 that it is better to be loved than feared2 that virtue makes bold3 but1 saith he1 there is nothing so fearful as an evil conscience4 ,he said1 ,that men should believe in a ,divinity1 that he is1 and that he overlooks them1 and neglecteth them not2 there is no being nor place without ,god4 ,he told the senators of ,croton1 being two thousand1 praying his advice1 ,that they received their country as a depositum1 or trust from the people2 wherefore they should manage it accordingly1 since they were to resign their account1 with their trust to their children2 that the way to do it was to be equal to all citizens1 and to excel them in nothing more than justice2 that every one of them should so govern his family that he might refer himself to his own house as to a court of judicature1 taking great care to preserve natural affection2 that they be examples of temperance in their own families1 and to the city2 that in courts of judicature none attest ,god by an oath1 but use themselves so to speak as they may be believed without an oath3 that the discourse of that philosopher is vain1 by which no passion of a man is healed2 for as there is no benefit of medicine if it expel not diseases out of bodies1 so neither of philosophy if it expel not evil out of the soul4 ,,iii4 ,solon1 esteemed as ,thales1 one of the seven sages of ,greece1 a noble philosopher1 and a lawgiver to the ,athenians1 was so humble that he refused to be prince of that people1 and voluntarily banished himself when ,pisastratus usurped the government there2#e resolving never to outlive the laws and freedom of his country4 ,he would say1 that to make a government last the magistrates must obey the laws1 and the people the magistrates4 ,it was his judgment1 that riches brought luxury1 and luxury brought tyranny4 ,being asked by ,croesus1 king of ,lydia1 when seated on his throne richly clothed and magnificently attended1 if he had ever seen anything more glorious2 he answered1 cocks1 peacocks1 and pheasants2 by how much their beauty is natural4 ,these undervaluing expressions of wise ,solon1 meeting so pat upon the pride and luxury of ,croesus1 they parted2 the one desirous of toys and vanities1 the other an example and instructor of true nobility and virtue1 that contemned the king's effeminacy4 ,another time ,croesus asked him who was the happiest man in the world2 expecting he would have said ,croesus1#f because the most famous for wealth in those parts3 he answered1 ,tellus1 who1 though poor1 yet was an honest and good man1 and contented with what he had3 who1 after he had served the commonwealth faithfully1 and seen his children and grandchildren virtuously educated1 died for his country in a good old age1 and was carried by his children to his grave4 ,this much displeased ,croesus1 but he dissembled it4 ,whilst ,solon recommended the happiness of ,tellus1 ,croesus1 moved1 demanded to whom he assigned the next place2 making no question but himself should be named1 ,cleobis1 saith he1 and ,bito1 brethren that loved well1 had a competency1 were of great health and strength2 most tender and obedient to their mother1 religious of life1 who after sacrificing in the temple fell asleep and waked no more4 ,hereat ,croesus growing angry1 ,strange6 saith he1 doth our happiness seem so despicable that thou wilt not rank us equal with private persons8 ,solon answered1 ,dost thou inquire of us about human affairs8 ,knowest thou not that ,divine ,providence is severe1 and often full of alteration8 ,do not we in process of time see many things we would not8 ,aye1 and suffer many things we would not8 ,count man's life at seventy years1 which makes#g twenty-six thousand two hundred and fifty and odd days1 there is scarcely one day like another3 so that every one1 ,o ,croesus6 is attended with crosses4 ,thou appearest to me very rich1 and king over many people2 but the question thou askest ,i cannot resolve till ,i hear thou hast ended thy days happily3 for he that hath much wealth is not happier than he that gets his bread from day to day1 unless ,providence continue those good things1 and that he dieth well4 ,solon1 after his discourse1 not flattering ,croesus1 was dismissed1 and accounted unwise that he neglected the present good out of regard to the future4 sop1 that wrote the fables1 being then at ,sardis1 sent for thither by ,croesus1 and much in favour with him1 was grieved to see ,solon so unthankfully dismissed1 and said to him1 ,solon1 we must either tell kings nothing at all or what may please them3 ,no1 saith ,solon1 either nothing at all1 or what is best for them4 ,however it was not long ere ,croesus was of another mind2 for being taken prisoner by ,cyrus1 the founder of the ,persian monarchy1 and by his command fettered and put on a pile of wood to be burned1 ,croesus sighed deeply1#h and cried1 ,o ,solon6 ,solon6 ,cyrus bid the interpreter ask on whom he called4 ,he was silent2 at last pressing him1 answered1 ,upon him who ,i desire above all wealth1 would have spoken with all tyrants4 ,this not understood1 upon further importunity he told them1 ,solon1 an ,athenian1 who long since1 says he1 came to me1 and seeing my wealth1 despised it2 besides1 what he told me is come to pass2 nor did his counsel belong to me alone1 but to all mankind1 especially those that think themselves happy4 ,whilst ,croesus said thus1 the fire began to kindle and the outparts to be seized by the flame3 ,cyrus1 informed of the interpreters what ,croesus said1 began to be troubled2 and knowing himself to be a man1 and that to use another1 not inferior to himself in wealth1 so severely1 might one day be retaliated1 instantly commanded the fire to be quenched1 and ,croesus and his friends to be brought off3 whom ever after1 as long as he lived1 ,cyrus had in great esteem4 ,thus ,solon gained due praise1 that of two kings his advice saved one and instructed the other4 ,and as it was in ,solon's time that tragical plays were first invented1 so he was most severe against them2 foreseeing the inconveniencies that followed upon the people's being affected with the novelty of pleasure4 ,it is reported of him that he went himself to the play1 and after it was ended he went to ,thespis1 the great actor1 and asked him if he were not ashamed to tell so many lies in the face of so great an auditory4 ,thespis answered1 as it is now usual1 ,there is no harm nor shame to act such things in jest4 ,solon1 striking his staff hard upon the ground1 replied1 ,but in a short time we who approve of this kind of jest shall use it in earnest in our common affairs and contracts4 ,in fine1 he absolutely forbade him to teach or act plays1 conceiving them deceitful and unprofitable2 diverting youth and tradesmen from more necessary and virtuous employments4 ,he defined them happy who are competently furnished with their outward callings1#i that live temperately and honestly3 he would say that cities are the common sewer of wickedness4 ,he affirmed that to be the best family which got not unjustly1 kept not unfaithfully1 spent not with repentance4 ,observe1 saith he1 honesty in thy conversation more strictly than an oath4 ,seal words with silence2 silence with opportunity4 ,never lie1 but speak the truth4 ,fly pleasure1 for it brings sorrow4 ,advise not the people what is most pleasant1 but what is best4 ,make not friends in haste1 nor hastily part with them4 ,learn to obey1 and thou wilt know how to command4 ,be arrogant to none2 be mild to those about thee4 ,converse not with wicked persons4 ,meditate on serious things4 ,reverence thy parents4 ,cherish thy friend4 ,conform to reason1 and in all things take counsel of ,god4 ,in fine1 his two short sentences were these3#aj ,of nothing too much2 and ,know thyself4 #e ,plut4 ,herod4 #f ,plut4 ,laert4 #g ,according to the ,athenian account4 #h ,herod4 ,halic4 #i ,stob4 ,sent4 #c4 #aj ,clem4 ,alex4 ,strom4 ,,iv4 ,chilon1 another of the wise men of ,greece1 would say1 that it was the perfection of a man1 to foresee and prevent mischiefs2 that herein good people differ from bad ones1 their hopes were firm and assured2 that ,god was the great touchstone1 or rule of mankind2 that men's tongues ought not to outrun their judgment3 that we ought not to flatter great men1 lest we exalt them above their merit and station2 nor to speak hardly of the helpless4 ,they that would govern a state well1 must govern their families well4 ,he would say1 that a man ought so to behave himself1 that he fall neither into hatred nor disgrace4 ,that that commonwealth is happiest where the people mind the law more than the lawyers4 ,men should not forget the favours they receive1 nor remember those they do4 ,three things1 he said1 were difficult1 yet necessary to be observed3 to keep secrets1 forgive injuries1 and use time well4 ,speak not ill1 says he1 of thy neighbour4 ,go slowly to the feast of thy friends1 but swiftly to their troubles4 ,speak well of the dead4 ,shun busybodies4 ,prefer loss before covetous gain4 ,despise not the miserable4 ,if powerful1 behave thyself mildly1 that thou mayst be loved rather than feared4 ,order thy house well3 bridle thy anger3 grasp not at much3 make not haste1 neither dote upon anything below4 ,a prince1 saith he1 must not take up his time about transitory and mortal things2 eternal and immortal are fittest for him4 ,to conclude3 he was so just in all his actions1 that ,laertius tells us1 he professed in his old age1 that he had never done anything contrary to the conscience of an upright man2 only1 that of one thing he was doubtful1 having given sentence against his friend1 according to law1 he advised his friend to appeal from him his judge1 so to preserve both his friend and the law4 ,thus true and tender was conscience in heathen ,chilon4 ,v4 ,periander1 prince and philosopher too1 would say1 that pleasures are mortal1 but virtues immortal4#aa ,in success be moderate1 in disappointments1 patient and prudent4 ,be alike to thy friends1 in prosperity1 and in adversity4 ,peace is good2 rashness dangerous2 gain sordid4 ,betray not secrets3 punish the guilty3 restrain men from sin4 ,they that would rule safely1 must be guarded by love1 not arms4 ,to conclude1 saith he1 live worthy of praise1 so wilt thou die blessed4 #aa ,baart4 ,suid4 ,protag4 ,stob4 xxviii4 ,,vi4 ,bias1 one of the seven wise men1 being in a storm with wicked men1 who cried mightily to ,god2 ,hold your tongues1#ab saith he1 it were better ,he knew not you were here3 a saying that hath great doctrine in it2 the devotion of the wicked doth them no good3 it answers to that passage in ,scripture1 ,the prayers of the wicked are an abomination to the ,lord4 7,prov4 xv4 #h47 ,an ungodly man asking him what godliness was1 he was silent3 but the other murmuring1 saith he1 ,what is that to thee1 that is not thy concern8 ,he was so tender in his nature1 that he seldom judged a criminal to death1 but he wept2 adding1 ,one part goeth to ,god1 and the other part ,i must give the law4 ,that man is unhappy1 saith he1 that cannot bear affliction4 ,it is a disease of the mind1 to desire that which cannot1 or is not fit to be had4 ,it is an ill thing1 not to be mindful of other men's miseries4 ,to one that asked what is hard1 he answered1 ,to bear cheerfully a change for the worse4 ,those1 says he1 who busy themselves in vain knowledge1 resemble owls that see by night1 and are blind by day2 for they are sharp-sighted in vanity1 but dark at the approach of true light and knowledge4 ,he adds1 ,undertake deliberately2 but then go through4 ,speak not hastily1 lest thou sin4 ,be neither silly nor subtle4 ,hear much2 speak little and seasonably4 ,make profession of ,god everywhere2 and impute the good thou dost1 not to thyself1 but to the power of ,god4 ,his country being invaded1 and the people flying with the best of their goods1 asked1 why he carried none of his2 ,i1 saith he1 carry my goods within me4--,valerius ,maximus adds1 in his breast2 not to be seen by the eye1 but to be prized by the soul2 not to be demolished by mortal hands2 present with them that stay1 and not forsaking those that fly4 #ab ,laert4 ,stob4 ,,vii4 ,cleobulus1 prince and philosopher of ,lyndus3#ac he would say1 ,that it was man's duty to be always employed upon something that was good4 ,again1 ,be never vain nor ungrateful4 ,bestow your daughters1 virgins in years1 but matrons in discretion4 ,do good to thy friend1 to keep him2 to thy enemy1 to gain him4 ,when any man goeth forth1 let him consider what he hath to do2 when he returneth1 examine what he hath done4 ,know1 that to reverence thy father is thy duty4 ,hear willingly1 but trust not hastily4 ,obtain by persuasion1 not by violence4 ,being rich1 be not exalted3 poor1 be not dejected4 ,forego enmity4 ,instruct thy children4 ,pray to ,god1 and persevere in godliness4 #ac ,laert4 ,plut4 ,sympos4 ,sap4 ,sep4 ,stob4 ,ser4 ,,viii4 ,pittacus being asked what was best1 he answered1 to do the present thing well4#ad ,he would say1 what thou dost take ill in thy neighbour1 do not thyself4 ,reproach not the unhappy2 for the hand of ,god is upon them4 ,be true to thy trust4 ,bear with thy neighbour3 love thy neighbour4 ,reproach not thy friend1 though he recede from thee a little4 ,he would say that commonwealth is best ordered where the wicked have no command1 and that family1 which hath neither ornament nor necessity4 ,to conclude3 he advised to acquire honesty2 love discipline2 observe temperance2 gain prudence2 mind diligence2 and keep truth1 faith1 and piety4 ,he had a brother1 who1 dying without issue1 left him his estate2 so that when ,croesus offered him wealth he answered1 ,i have more by half than ,i desire4 ,he also affirmed that family the best who got not unjustly1 kept not unfaithfully1 spent not with repentance2 and that happiness consists in a virtuous and honest life3 in being content with a competency of outward things1 and in using them temperately4 ,and to conclude1 he earnestly enjoined all to flee corporeal pleasure2 for1 says he1 it certainly brings sorrow3 but observe an honest life more strictly than an oath3 meditate on serious things4 #ad ,plutarch4 ,stob4 xxviii4 ,,ix4 ,hippias1 a philosopher3 it is recorded of him#ae that he would have every one provide his own necessaries2 and1 that he might do what he taught1 he was his own tradesman4 ,he was singular in all such arts and employments1 insomuch as he made the very buskins he wore4 ,a better life than ,alexander's4 #ae ,cic4 lib4 de ,orat4 ,x4 ,the ,bambycatii#af were a certain great people that inhabited about the river ,tigris1 in ,asia1 who1 observing the great influence gold1 silver1 and precious jewels had upon their minds1 agreed to bury all in the earth to prevent the corruption of their manners4--,they used inferior metals1 and lived with very ordinary accommodation2 wearing mostly but one very grave and plain robe to cover nakedness4 ,it were well if ,christians would mortify their insatiable appetites after wealth and vanity any way1 for heathens judge their excess4 #af ,plin4 ,,xi4 ,the ,athenians had two distinct numbers of men1 called the ,gyncosmi and ,gynconomi4#ag ,these were appointed by the magistrates to overlook the actions of the people3 the first were to see that they apparelled and behaved themselves gravely2 especially that women were of modest behaviour2 and the other were to be present at their treats and festivals1 to see that there was no excess1 nor disorderly carriage2 and in case any were found criminal1 they had full power to punish them4 ,when1 alas6 when shall this care and wisdom be seen amongst the ,christians of these times1 that so intemperance might be prevented8 ,but it is too evident they love the power and the profits1 but despise the virtue of government1 making it an end instead of a means to that happy end1 viz4 the well ordering the manners and conversation of the people1 and equally distributing rewards and punishments4 #ag ,vid4 ,suid4 ,,xii4 ,anacharsis1 a ,scythian1 was a great philosopher2#ah ,croesus offered him large sums of money1 but he refused them4 ,hanno did the like1 to whom he answered1 ,my apparel is a ,scythian rug2 my shoes1 the hardness of my feet2 my bed1 the earth2 my sauce1 hunger3 you may come to me as one that is contented2 but those gifts which you so much esteem1 bestow on your citizens4 #ah ,cic4 ,tusc4 ,quest4 #e2 ,clem4 ,alex4 ,strom4 ,,xiii4 ,anaxagoras1 a nobleman1 but true philosopher1#ai left his great patrimony to seek out wisdom2 and being reproved by his friends for the little care he had of his estate1 answered1 ,it is enough that you care for it4 ,one asked him why he had no more love for his country than to leave it2 ,wrong me not1 saith he1 my greatest care is my country1 pointing his finger towards heaven4 ,returning home1 and taking a view of his great possessions1 ,if ,i had not disregarded them1 saith he1 ,i had perished4 ,he was a great clearer and improver of the doctrine of ,one ,eternal ,god1 denying divinity to sun1 moon1 and stars1 saying1 ,god was infinite1 not confined to place2 the eternal wisdom and efficient cause of all things2 the divine mind and understanding2 who1 when matter was confused1 came and reduced it to order1 which is the world we see4 ,he suffered much from some magistrates for his opinion2 yet dying1 was admired by them4 #ai ,plut4 contra ,usur4 ,lysand4 ,cic4 ,tusc4 ,quest4 #e4 ,,xiv4 ,heraclitus was invited by king ,darius1 for his great virtue and learning1 to this effect3 ,come as soon as thou canst to my presence and royal palace2 for the ,greeks1 for the most part1 are not obsequious to wise men1 but despise the good things which they deliver4 ,with me thou shalt have the first place1 and daily honour and titles3 thy way of living shall be as noble as thy instructions4 ,but ,heraclitus1 refusing his offer1 returned this answer3 ,heraclitus to ,darius the king1 health4 ,most men refrain from justice and truth to pursue insatiableness and vain glory1 by reason of their folly3 but ,i1 having forgotten all evil1 and shunning the society of inbred envy and pride1 will never come to the kingdom of ,persia1 being contented with a little according to my own mind4 ,he also slighted the ,athenians4 ,he had great and clear apprehensions of the nature and power of ,god1 maintaining his divinity against the idolatry in fashion4 ,this definition he gives of ,god3 ,he is not made with hands4 ,the whole world1 adorned with his creatures1 is his mansion4 ,where is ,god8 ,shut up in temples8 ,impious men6 who place their ,god in the dark4 ,it is a reproach to a man to tell him he is a stone1 yet the god you profess is born of a rock3 you ignorant people6 you know not ,god3 his works bear witness of him4 ,of himself he saith1 ,o ye men1 will ye not learn why ,i never laugh8 ,it is not that ,i hate men1 but their wickedness4 ,if you would not have me weep1 live in peace3 you carry swords in your tongues2 you plunder wealth1 poison friends1 betray the trust the people repose in you3 shall ,i laugh when ,i see men do these things8 ,their garments1 beards1 and heads adorned with unnecessary care2 a mother deserted by a wicked son2 or young men consuming their patrimony2 others filling their bellies at feasts more with poison than with dainties4 ,virtue would strike me blind if ,i should laugh at your wars4 ,by music1 pipes1 and stripes you are excited to things contrary to all harmony4 ,iron1 a metal more proper for ploughs and tillage1 is fitted for slaughter and death2 men raising armies of men1 covet to kill one another1 and punish them that quit the field for not staying to murder men4 ,they honour as valiants such as are drunk with blood2 but lions1 horses1 eagles1 and other creatures1 use not swords1 bucklers1 and instruments of war3 their limbs are their weapons1--some their horns1 some their bills1 some their wings2 to one is given swiftness1 to another bigness1 to a third swimming4 ,no irrational creature useth a sword1 but keeps itself within the laws of its creation1 except man1 that doth not so1 which brings the heavier blame1 because he hath the greatest understanding4--,you must leave your wars1 and your wickedness1 which you ratify by a law1 if you would have me leave my severity4 ,i have overcome pleasure1 ,i have overcome riches1 ,i have overcome ambition1 ,i have mastered flattery3 fear hath nothing to object against me1 drunkenness hath nothing to charge upon me1 anger is afraid of me3 ,i have won the garland in fighting against these enemies4--,this1 and much more1 did he write in his epistles to ,hermodorus1 of his complaints against the great degeneracy of the ,ephesians4 ,and in an epistle to ,aphidamus he writes1 ,i am fallen sick1 ,aphidamus1 of a dropsy2 whatsoever is of us1 if it get the dominion1 it becomes a disease4 ,excess of heat is a fever2 excess of cold1 a palsy2 excess of wind a cholic3 my disease cometh from excess of moisture4 ,the soul is something divine1 which keeps all these in a due proportion4 ,i know the nature of the world2 ,i know that of man2 ,i know diseases2 ,i know health3 but if my body be overpressed1 it must descend to the place ordained2 however1 my soul shall not descend2 but being a thing immortal1 ,i shall ascend on high1 where a heavenly mansion shall receive me4 ,a most weighty and pathetical discourse3 they that know anything of ,god may savour something divine in it4 ,o that the degenerate ,christians of these times would but take a view of the virtue1 temperance1 zeal1 piety1 and faith of this heathen1 who notwithstanding that he lived five hundred years before the coming of ,christ in the flesh1 had these excellent sentences6 ,yet again1 he taught that ,god punisheth not by taking away riches2 he rather alloweth them to the wicked to discover them2 for poverty may be a veil4 ,speaking of ,god1 ,how can that light which never sets be ever hidden or obscured8 ,justice1 saith he1 shall seize one day upon defrauders and witnesses of false things4 ,unless a man hope to the end for that which is to be hoped for1 he shall not find that which is unsearchable2 which ,clemens1 an ancient father1 applied to ,isaiah vi4 ,unless you believe1 you shall not understand4 ,heraclitus lived solitarily in the mountains2 had a sight of his end2 and as he was prepared for it1 so he rejoiced in it4 ,these certainly were the men who1 having not a law1 without them1 became a law unto themselves1 showing forth the work of the law written in their hearts2 7,rom4 ii4 #ad27 and who for that reason shall judge the circumcision1 and receive the reward of ,well done1 by him who is ,judge of quick and dead4 ,,xv4 ,democritus would say1 that he had lived to an extraordinary age by keeping himself from luxury and excess4 ,that a little estate went a great way with men that were neither covetous nor prodigal4 ,that luxury furnished great tables with variety3 and temperance furnished little ones4 ,that riches do not consist in the possession1 but right use of wealth4 ,he was a man of great retirement1 avoiding public honours and employments2 bewailed by the people of ,abdera as mad1 whilst indeed he only smiled at the madness of the world4 ,,xvi4 ,socrates1 the most religious and learned philosopher of his time1 and of whom it is reported ,apollo gave this character1 that he was the wisest man on earth1#bj was a man of a severe life1 and instructed people gratis in just1 grave1 and virtuous manners2 for which1 being envied by ,aristophanes1 the vain1 comical wit of that age1 as one spoiling the trade of plays1 and exercising the generality of the people with more noble and virtuous things1#ba was represented by him in a play1 in which he rendered ,socrates so ridiculous1 that the vulgar would rather part with ,socrates in earnest than ,socrates in jest2 which made way for their impeaching him as an enemy to their gods2 for which they put him to death4 ,but in a short space his eighty judges and the whole people so deeply resented the loss1 that they slew many of his accusers3 some hanged themselves2 none would trade with them nor answer them a question4 ,they erected several statues to his praise2 they forbad his name to be mentioned1 that they might forget their injustice3 they called home his banished friends and scholars2 and by the most wise and learned men of that age it is observed1 that famous city ,athens was punished with the most dreadful plagues that ever raged amongst them1 and all ,greece with it never prospered in any considerable undertaking1 but from that time always decayed4 ,amongst many of his sober and religious maxims upon which he was accustomed to discourse with his disciples1 these are some3 ,he taught everywhere that an upright man and a happy man are all one4 ,they that do good are employed2 they that spend their time in recreations are idle4#bb ,to do good is the best course of life2 he only is idle who might be better employed4 ,a horse is not known by his furniture1 but qualities2 so men are to be esteemed for virtue1 not wealth4 ,being asked who lived without trouble1 he answered1 ,those who are conscious to themselves of no evil thing4#bc ,to one who demanded what was nobility1 he answered1 ,a good temper and disposition of soul and body4 ,they who know what they ought to do1 and do it not1 are not wise and temperate1 but fools and stupid4 ,to one that complained he had not been benefited by his travels1 ,not without reason1 says ,socrates1 thou didst travel with thyself3 intimating1 he knew not the eternal mind of ,god to direct and inform him4 ,being demanded what wisdom was1 said1 ,a virtuous composure of the soul4 ,and being asked who were wise1 answered1 ,those that sin not4 ,seeing a young man rich1 but ignorant of heavenly things1 and pursuing earthly pleasures2 ,behold1 says he1 a golden slave4#bd ,soft ways of living beget neither a good constitution of body nor mind4 ,fine and rich clothes are only for comedians4 ,being demanded from what things men and women ought to refrain1 he answered1 ,pleasure4 ,being asked what continence and temperance were1 said1 ,government of corporeal desires and pleasures4 ,the wicked live to eat1 c4 but the good eat to live4 ,temperate persons become the most excellent3 eat that which neither hurts the body nor mind1 and which is easy to be gotten4 ,one saying it was a great matter to abstain from what one desires2 ,but1 says he1 it is better not to desire at all4 ,this is deep religion1 even very hard to professed ,christians4 ,it is the property of ,god to need nothing2#be and they that need and are contented with least come nearest to ,god4 ,the only and best way to worship ,god is to mind and obey whatsoever he commands4 ,that the souls of men and women partake of the divine nature3 that ,god is seen of the virtuous mind3 that by waiting upon him they are united unto him in an accessible place of purity and happiness2 which ,god he asserted always to be near him4 #bj ,plat4 ,apolog4 ,diog4 ,laert4 ,helvic42 ,cic4 ,tusc4 ,quest4 #a2 ,xenoph4 ,brut4 ,cic4 ,orat4 ,liban4 #ba ,apol4 ,varro4 ,hist4 ,schol4 ,artist4 #bb ,clem4 ,alex4 ,strom4 ii4 #dag2 ,xen4 ,mem4 iii4 pp4 #gbj1 #ggh1 #ggi1 #ghj4 ,stob4 ,ech4 ,strom4 i4 #aa4 #bc ,stob4 iv4 #f2 ,ibid4 ii4 #ah2 ,xenoph4 ,mem4 #c2 ,seneca ,epist4 i4 #ajd2 ,stob4 #bh2 ,ibid4 #cb2 ,xen4 ,mem4 #a2 lian4 #i2 ,stob4 #cg4 #bd ,stob4 #cg2 ,ibid4 #hg2 ,xen4 ,mem4 #cd2 lian4 ,ver4 ,hist4 #i4 #be ,stob4 #cg2 ,xen4 ,mem4 iv4 #hjb42 ,plat4 ,phd4 ,many more are the excellent sayings of this great man1 who was not less famous for his sayings than his example1 with the greatest nations2 yet died he a sacrifice to the sottish fury of the vain world4 ,the history of his life reports that his father was told#bf he should have the guide of his life within him1 which should be more to him than five hundred masters2 which proved true4 ,instructing his scholars herein1 charging them not to neglect these divine affairs which chiefly concern man1 to mind or inquire after such things as are without in the visible world4 ,he taught the use of outward things#bg only as they were necessary to life and commerce2 forbidding superfluities and curiosities4 ,he was martyred for his doctrine1 after having lived seventy years1 the most admired1 followed1 and visited of all men in his time by kings and commonwealths2 and than whom antiquity mentions none with more reverence and honour4 ,well were it for poor ,england if her conceited ,christians were true ,socrateses2 whose strict1 just1 and self-denying life doth not bespeak him more famous than it will ,christians infamous at the revelation of the righteous judgment1 where heathens' virtue shall aggravate ,christians' intemperance2 and their humility1 the others' excessive pride3 and justly too1 since a greater than ,socrates is come1 whose name they profess1 but they will not obey his law4 #bf ,xen4 ,mem4 i4 p4 #gaj4 #bg ,xen4 ,mem4 #d42 ,plat4 de ,legib4 ,,xvii4 ,plato1 that famous philosopher and scholar to ,socrates1#bh was so grave and devoted to divine things1 nay1 so discreetly politic1 that in his commonwealth he would not so much as harbour poetical fancies1 much less upon stages1 as being too effeminate1 and apt to withdraw the minds of youth from more noble1 more manly1 as well as more heavenly exercises4 ,plato seeing a young man play at dice1 reproved him sharply2 the other answered1 ,what1 for so small a matter8 ,custom1 saith ,plato1 is no small thing3#bi let idle hours be spent more usefully4 ,let youth1 said he1 take delight in good things2 for pleasures are the baits of evil4 ,observe1 the momentary sweetness of a delicious life is followed with eternal sorrow2 the short pain of the contrary1 with eternal pleasure4 ,being commanded to put on a purple garment by the king of ,sicily1 he refused1 saying he was a man1 and scorned such effeminacies4 ,inviting ,timothy1 the ,athenian general to supper1 he treated him with herbs1 water1 and such spare diet as he was accustomed to eat4 ,timothy's friends next day1 laughing1 asked how he was entertained1 he answered1#cj ,never better in life2 for he slept all night after his supper3 thereby commending his temperance4 ,he addicted himself to religious contemplations3 and is said to have lived a virtuous and single life1 always eyeing and obeying the mind1 which he sometimes called1 ,god1 the ,father of all things2 affirming1 ,who lived so should become like him1 and so be related to1 and joined with the ,divinity itself4 ,this same ,plato1 upon his dying bed1 sent for his friends about him1 and told them the whole world was out of the way1 in that they understood not1 nor regarded the mind1 assuring them1 those men died most comfortably that lived most conformably to right reason1 and sought and adored the ,first ,cause1 meaning ,god4 #bh ,plato de ,rep4 #bi ,diog4 ,laert4 in vit4 #cj ,xen4 ,crat4 ,stob4 lian4 ,,xviii4 ,antisthenes1 an ,athenian philosopher1#ca had taught in the study of eloquence several years2 but upon his hearing ,socrates treat of the seriousness of religion1 of the divine life1 eternal rewards1 c4 bid all his scholars seek them a new master1 for he had found one for himself3 wherefore selling his estate1 he distributed it to the poor1 and betook himself wholly to the consideration of heavenly things2 going cheerfully six miles every day to hear ,socrates4--,but where are the like preachers and converts amongst the people called ,christians8 ,observe the daily pains of ,socrates2 surely he did not study a week to read a written sermon2 we are assured of the contrary2 for it was frequent with him to preach to the people at any time of the day1 in the very streets1 as occasion served1 and his good genius moved him4 ,neither was he a hireling1 or covetous1 for he did it gratis3 surely then he had not fat benefices1 tithes1 glebes1 c4 ,and let the self-denial and diligence of ,antisthenes be considered1 who of a philosopher and master became a scholar1 and that a daily one2 surely1 it was then matter of reproach1 as it is now2 showing thereby both want of knowledge1 though called a philosopher1 and his great desire to obtain it of one that could teach him4 ,none of these used to go to plays1 balls1 treats1 c4 ,they found more serious employments for their minds1 and were examples of temperance to the world4--,i will repeat some of his grave sentences1 as reported by ,laertius1 and others2 namely1 ,that those are only noble1 who are virtuous4#cb ,that virtue was self-sufficient to happiness3 that it consisteth in actions1 not requiring many words1 nor much learning1 and is self-sufficient to wisdom3 for that all other things have reference thereunto4 ,that men should not govern by force1 nor by laws1 unless good1 but by justice4#cc ,to a friend1 complaining he had lost his notes1 ,thou shouldst have written them upon thy mind1 saith he1 and not in a book4 ,those who would never die1 must live justly and piously4--,being asked what learning was best1 ,that1 saith he1 which unlearneth evil4#cd ,to one that praised a life full of pleasures and delicacies3#ce ,let the sons of my enemies1 saith he1 live delicately3 counting it the greatest misery4 ,we ought1 saith he1 to aim at such pleasures as follow honest labour2 and not those which go before it4#cf ,when at any time he saw a woman richly dressed1 he would1 in a way of reproach1 bid her husband bring out his horse and arms3 meaning1 if he were prepared to justify the injuries such wantonness used to produce1 he might the better allow those dangerous freedoms3 ,otherwise1 saith he1 pluck off her rich and gaudy attire4 ,he is said to exclaim bitterly against pleasures2 often saying1 ,i had rather be mad than addicted to pleasure1 and spend my days in decking and feeding my carcase4 ,those1 says he1 who have once learned the way to temperance and virtue1 let them not offer to entangle themselves again with fruitless stories and vain learning1 nor be addicted to corporeal delicacies1 which dull the mind1 and will divert and hinder them from the pursuit of those more noble and heavenly virtues4 ,upon the death of his beloved master1 ,socrates1#cg he instituted a sect called ,cynics1 out of whom came the great sect of ,stoics2 both which had these common principles1 which they daily1 with great and unwearied diligence1 did maintain and instruct people in the knowledge of1 viz41 ,no man is wise and happy but the good and virtuous man4#ch ,that not much learning nor study of many things was necessary4 ,that a wise man is never drunk nor mad3 that he never sinneth2 that a wise man is void of passion3 that he is sincere1 religious1 grave3 that he only is divine4 ,that such only are priests and prophets that have ,god in themselves4 ,and that his law is imprinted in their minds1 and the minds of all men3#ci that such an one only can pray who is innocent1 meek1 temperate1 ingenuous1 noble1 a good magistrate1 father1 son1 master1 servant1 and worthy of praise4 ,on the contrary1 that wicked men can be none of these3 that the same belongs to men and women4 #ca ,laert4 vit4 ,socr4 lian4 #cb ,laert4 #cc ,stob4 #cd ,stob4 #agg4 #ce ,diog4 ,laert4 #cf ,agel4 lib4 c4 #e4 #cg ,laert4 vit4 ,mem4 #ch ,laert4 ,plut4 de ,rep4 ,stoi4 ,cic4 de aut4 ,deo1 lib4 ii4 #ci ,lactant4 de ,ira ,dei1 cap4 #aj4 ,their diet was slender1 their food only what would satisfy nature4#dj ,their garments exceeding mean4 ,their habitations solitary and homely4 ,they affirmed1 those who lived with fewest things and were contented1 most nearly approached ,god1 who wants nothing4 ,they voluntarily despised riches1 glory1 and nobility1 as foolish shows and vain fictions1 that had no true and solid worth or happiness in them4 ,they made all things to be good and evil1 and flatly denied the idle stories of fortune and chance4 #dj ,plat4 ,pl4 ,ph4 #af4 ,cic4 ,tul4 ,quest4 #d4 ,diog4 ,laert4 vit4 ,mem4 ,stob4 ,certainly these were they who1 having no external law1 became a law unto themselves1 and did not abuse the knowledge they had of the invisible ,god1 but to their capacities instructed men in the knowledge of that righteous1 serious1 solid1 and heavenly principle which leads to true and everlasting happiness all those that embrace it4 ,,xix4 ,xenocrates refused ,alexander's present1#da yet treated his ambassadors after his temperate and spare manner1 saying1 ,you see ,i have no need of your master's bounty1 that am so well pleased with this4 ,he would say1 that one ought not to carry one's eyes or one's hands into another man's house3 that is1 to be a busy-body4 ,that one ought to be most circumspect of one's actions before children1 lest by example one's faults should outlive one's self4 ,he said pride was the greatest obstruction to true knowledge4 ,his chastity and integrity were remarkable and reverenced in ,athens3 ,phryne1 the famous ,athenian courtezan1 could not place a temptation upon him1 nor ,philip1 king of ,macedon1 a bribe1 though the rest sent in the embassy were corrupted4 ,and being once brought for a witness1 the judges rose up1 and cried out1 ,tender no oath to ,xenocrates1 for he will speak the truth4 ,a respect they did not allow to one another4 ,holding his peace at some detracting discourse1 they asked him why he spoke not3 ,because1 saith he1 ,i have sometimes repented of speaking1 but never of holding my peace4 #da ,laert4 ,val4 ,max4 #d1 #c1 #b1 #af4 ,cic4 ,pro4 ,fal4 ,val4 ,max4 #g1 #b4 ,,xx4 ,bion would say1 that great men walk in slippery places3 that it is a great mischief not to bear affliction2 that ungodliness is an enemy to assurance4 ,he said to a covetous man1 that he did not possess his wealth1 but his wealth possessed him2 abstaining from using it1 as if it were another man's4 ,in fine1 that men ought to pursue a course of virtue1 without regard to the praise or reproach of men4 ,,xxi4 ,demonax seeing the great care that men had of their bodies1 more than of their minds2 ,they deck the house1 saith he1 but slight the master4 ,he would say1 that many are inquisitive after the make of the world1 but are little concerned about their own1 which were a science much more worthy of their pains4 ,to a city that would establish the gladiators1 or prize-fighters1 he said1 that they ought first to overthrow the altar of mercy2 intimating the cruelty of such practices4 ,one asking him why he turned philosopher2 ,because1 saith he1 ,i am a man4 ,he would say of the priests of ,greece1 if they could better instruct the people1 they could not give them too much2 but if not1 the people could not give them too little4 ,he lamented the unprofitableness of good laws1 by being in bad men's hands4 ,,xxii4 ,diogenes was angry with critics that were nice of words and not of their own actions2 with musicians1 that tune their instruments but could not govern their passions2 with astrologers1 that have their eyes in the sky1 and look not at their own goings2 with orators1 that study to speak well but not to do well2 with covetous men1 that take care to get but never use their estates2 with those philosophers that despise greatness1 and yet court great men2 and with those that sacrifice for health1 and yet surfeit themselves with eating their sacrifices4 ,one time1 discoursing of the nature1 pleasure1 and reward of virtue1 and the people not regarding what he said1 he fell a singing1 at which every one pressed to hear2 whereupon he cried out1 in abhorrence of their stupidity1 ,o ,god1 how much more is the world in love with folly than with wisdom6 ,seeing a man sprinkling himself with water after having done some ill thing1 ,unhappy man1 saith he1 dost thou not know that the errors of life are not to be washed away with water8 ,to one who said1 ,life is an ill thing2 he answered1 ,life is not an ill thing1 but an ill life is an ill thing4 ,he was very temperate1 for his bed and his table he found everywhere4 ,one seeing him wash herbs1 said1 ,if thou hadst followed ,dionysius1 king of ,sicily1 thou wouldst not have needed to have washed herbs2 he answered1 ,if thou hadst washed herbs1 thou needest not to have followed ,dionysius4 ,he lighted a candle at noon1 saying1 ,i look for a man2 implying that the world was darkened by vice1 and men effeminated4 ,to a luxurious person1 that had wasted his means1 supping upon olives2 ,if1 saith he1 thou hadst used to dine so1 thou wouldst not have needed to sup so4 ,to a young man1 dressing himself neatly2 ,if this1 saith he1 be for the sake of men1 thou art unhappy2 if for women1 thou art unjust4 ,another time1 seeing an effeminate young man2 ,art thou not ashamed1 saith he1 to use thyself worse than nature hath made thee8 ,she hath made thee a man1 but thou wilt force thyself to be a woman4 ,to one that courted a bad woman2 ,o wretch6 said he1 what meanest thou to ask for that which is better lost than found8 ,to one that smelled of sweet unguents1 ,have a care1 saith he1 that this perfume make not thy life stink4 ,he compared covetous men to such as have the dropsy2 those are full of money1 yet desire more2 these of water1 yet thirst for more4 ,being asked what beasts were the worst2 ,in the field1 saith he1 bears and lions2 in the city1 usurers and flatterers4 ,at a feast1 one giving him a great cup of wine1 he threw it away3 for which being blamed1 ,if ,i had drunk it1 saith he1 not only the wine would have been lost1 but ,i also4 ,one asking him how he might order himself best1 he said1 ,by reproving those things in thyself which thou blamest in others4 ,another demanding what was the hardest1 he answered1 ,to know ourselves2 to whom we are partial4 ,an astrologer discoursing to the people of the wandering stars2 ,no1 saith he1 it is not the stars1 but these1 pointing to the people that heard him4 ,being asked what men are most noble2 ,they1 saith he1 who contemn wealth1 honour1 and pleasure1 and endure the contraries1 to wit1 poverty1 scorn1 pain1 and death4 ,to a wicked man1 reproaching him for his poverty2 ,i never knew1 saith he1 a man punished for his poverty1 but many for their wickedness4 ,to one bewailing himself that he should not die in his own country2 ,be of comfort1 saith he1 for the way to heaven is alike in every place4 ,one day he went backwards2 whereat the people laughing1 ,are you not ashamed1 saith he1 to do that all your lifetime1 which you deride in me8 ,,xxiii4 ,crates1 a ,theban1 famous for his self-denial and virtue1 descended from the house of ,alexander1 of great estate1 at least two hundred talents1 which having mostly distributed amongst the poor citizens1 he became a constant professor of the ,cynic philosophy4 ,he exceedingly inveighed against common women4 ,seeing at ,delphos a golden image1 that ,phryne1 the courtezan1 had set up by the gains of her trade1 he cried out1 ,this is a trophy of the ,greeks' intemperance4 ,seeing a young man highly fed and fat3 ,unhappy youth1 said he1 do not fortify thy prison4 ,to another1 followed by a great many parasites2 ,young man1 saith he1 ,i am sorry to see thee so much alone4 ,walking one day upon the ,exchange1 where he beheld people mighty busy after their divers callings2 ,these people1 saith he1 think themselves happy2 but ,i am happy that have nothing to do with them2 for ,i place my happiness in poverty1 not in riches4 ,oh6 men do not know how much a wallet1 a measure of lupins1 with security1 is worth4 ,of his wife1 ,hipparchia1 a woman of wealth and extraction1 but nobler for her love to true philosophy1 and how they came together1 there will be occasion to make mention in its place4 ,,xxiv4 ,aristotle1 a scholar to ,plato1#db and the oracle of philosophy to these very times1 though not so divinely contemplative as his master1 nevertheless follows him in this1 ,that luxury should by good discipline be exiled human societies4#dc ,aristotle seeing a youth finely dressed1 said1 ,art thou not ashamed1 when nature hath made thee a man1 to make thyself a woman8#dd ,and to another1 gazing on his fine cloak2 ,why dost thou boast thyself of a sheep's fleece8 ,he said it was the duty of a good man to live so under laws as he should do if there were none4 #db ,stob4 ,strom4 #de4 #dc ,stob4 #afa4 #dd ,ibid4 #df4 ,,xxv4 ,mandanis1 a great and famous philosopher of the ,gymnosophists1 whom ,alexander the ,great required to come to the feast of ,jupiter's son1 7meaning himself17 declaring1 that if he came he should be rewarded1 if not1 he should be put to death2 the philosopher contemned his message as vain and sordid3 he first told them1 that he denied him to be ,jupiter's son2 a mere fiction4 ,next1 that as for his gifts1 he esteemed them nothing worth2 his own country could furnish him with necessaries2 beyond which he coveted nothing4 ,and lastly1 as for the death he threatened1 he did not fear it2 but of the two1 he wished it rather1 ,in that1 saith he1 ,i am sure it is a change to a more blessed and happy state4 ,,xxvi4 ,zeno1 the great ,stoic1#de and author of that philosophy1 had many things admirable in him2 who not only said1 but practised4 ,he was a man of that integrity1 and so reverenced for it by the ,athenians1 that they deposited the keys of the city in his hands1 as the only person fit to be entrusted with their liberties2 yet by birth a stranger1 being of ,citium in ,cyprus4 ,antigonus1 king of ,macedonia1 had a great respect for him1 and desired his company1 as the following letter expresseth3 ,king ,antigonus to ,zeno the philosopher1 health3 ,i think that ,i exceed thee in fortune and glory2 but in learning and discipline1 and that perfect felicity which thou hast attained1 ,i am exceeded by thee2 wherefore ,i thought it expedient to write to thee1 that thou wilt come to me1 assuring myself thou wilt not deny it4 ,use all means therefore to come to us1 and know1 thou art not to instruct me only1 but all the ,macedonians2 for he who teacheth the king of ,macedonia1 and guideth him to virtue1 it is evident that he doth likewise instruct all his subjects in virtue2 for such as is the prince1 such for the most part are those who live under his government4 #de ,stob4 ,laert4 ,zeno answered thus3 ,to king ,antigonus1 ,zeno wisheth health3 ,i much esteem thy earnest desire of learning1 in that thou aimest at philosophy2 not popular1 which perverteth manners1 but that true discipline which conferreth profit2 avoiding that generally commended pleasure1 which effeminates the souls of men4 ,it is manifest that thou art inclined to generous things1 not only by nature but by choice2 with indifferent exercise and assistance1 thou mayest easily attain to virtue4 ,but ,i am very infirm of body1 being fourscore years of age1 and so not well able to come2 yet ,i will send thee some of my chief disciples1 who in those things concerning the soul1 are nothing inferior to me2 and whose instructions1 if thou wilt follow them1 will conduct thee to perfect blessedness4 ,thus ,zeno refused ,antigonus1 but sent ,persus1 his countryman1 and ,philonides1 a ,theban4 ,he would say1 that nothing was more unseemly than pride1 especially in youth1 which was a time of learning4 ,he therefore recommended to young men modesty in three things2 in their walking1 in their behaviour1 and in their apparel3 often repeating those verses of ,euripides1 in honour of ,capaneus3 ,he was not puff'd up with his store1 ,nor thought himself above the poor4 ,seeing a man very finely dressed1 stepping lightly over a kennel3 ,that man1 saith he1 doth not care for the dirt1 because he could not see his face in it4 ,he also taught1 that people should not affect delicacy of diet1 no1 not in their sickness4 ,to one that smelt with unguents2 ,who is it1 saith he1 that smells so effeminately8 ,seeing a friend of his taken too much up with the business of his land2 ,unless thou lose thy land1 saith he1 thy land will lose thee4 ,being demanded1 whether a man that doth wrong may conceal it from ,god3 ,no1 saith he1 nor yet he who thinks it2 which testifies to the omnipresence of ,god4 ,being asked1 who was his best friend1 he answered3 ,my other self2 intimating the divine part that was in him4 ,he would say1 the end of man was not to live1 eat1 and drink2 but to use his life so as to obtain a happy life hereafter4 ,he was so humble that he conversed with mean and ragged persons3 whence ,timon thus3 ,and for companions1 gets of servants store1 ,of all men the most empty and most poor4 ,he was patient1 and frugal in his household expenses2 ,laertius saith1 he had but one servant2 ,seneca avers he had none4 ,he was mean in his clothes3 in his diet1 by ,philemon thus described3 ,he water drinks1 then broth and herbs doth eat2 ,teaching his scholars1 almost without meat4 ,his chastity was so eminent1 that it became a proverb2 ,as chaste as ,zeno4 ,when the news of his death came to ,antigonus1 he broke forth into these words1 ,what an object have ,i lost6 ,and being asked1 why he admired him so much8 ,because1 saith he1 though ,i bestowed many great things upon him1 he was never therewith exalted nor dejected4 ,the ,athenians1 after his death1 by a public decree1 erected a statue to his memorial2 it runs thus3 ,whereas ,zeno1 the son of ,mnaseas1 a ,cittian1 has professed philosophy about fifty-eight years in this city1 and in all things performed the office of a good man1 encouraging those young men who applied themselves to him1 to the love of virtue and temperance1 leading himself a life suitable to the doctrine which he professed2 a pattern to the best to imitate3 the people have thought fit to do honour to ,zeno1 and to crown him with a crown of gold1 according to law1 in regard of his virtue and temperance1 and to build a tomb for him1 publicly1 in the ,ceramick1 c4 ,these two were his epitaphs1 one by ,antipater3 ,here ,zeno lies1 who tall ,olympus scal'd2 ,not heaping ,pelion on ,ossa's head2 ,nor by ,herculean labours so prevailed2 ,but found out virtue's paths1 which thither led4 ,the other by ,xenodotus1 the ,stoic1 thus3 ,zeno1 thy years to hoary age were spent1 ,not with vain riches1 but with self-content4 ,,xxvii4 ,seneca1 a great and excellent philosopher1 who with ,epictetus shall conclude the testimonies of the men of their character1 hath so much to our purpose that his works are but a kind of continued evidence for us3 he saith1 ,nature was not so much an enemy1 as to give an easy passage of life to all other creatures1 and that man alone should not live without so many arts2 she hath commanded us none of these things4 ,we have made all things difficult to us1 by disdaining things that are easy3 houses1 clothes1 meats1 and nourishment of bodies1 and those things which are now the care of life1 were easy to come by1 freely gotten1 and prepared with a light labour3 for the measure of these things was necessity1 not voluptuousness3 but we have made them pernicious and admirable3 they must be sought with art and skill4 ,nature sufficeth to that which she requireth4 ,appetite hath revolted from nature1 which continually inciteth itself1 and increaseth with the ages1 helping vice by wit4 ,first it began to desire superfluous1 then contrary things3 last of all1 it sold the mind to the body1 and commanded it to serve the lusts thereof4 ,all these arts1 wherewith the city is continually set at work1 and maketh such a stir1 do center in the affairs of the body1 to which all things were once performed as to a servant1 but now are provided as for a lord3 hence the shops of engravers1 perfumers1 c4 ,hence1 of those that teach effeminate motions of the body1 and vain and wanton songs3 for natural behaviour is despised1 which completed desires with necessary help2 now it is clownishness and ill-breeding to be contented with as much as is requisite4 ,what shall ,i speak of rich marbles curiously wrought1 wherewith temples and houses do shine8 ,what of stately galleries and rich furniture8 these are but the devices of most vile slaves2 the inventions of men1 not of wise men3 for wisdom sits deeper2 it is the mistress of the mind4 ,wilt thou know what things she hath found out1 what she hath made8 ,not unseemly motions of the body1 nor variable singing by trumpet or flute2 nor yet weapons of wars1 or fortifications3 she endeavoureth profitable things2 she favours peace1 and calls all mankind to agreement3 she leadeth to a blessed estate2 she openeth the way to it1 and shows what is evil from what is good1 and chaseth vanity out of the mind4 ,she giveth solid greatness1 but debaseth that which is puffed up1 and would be seen of men3 she bringeth forth the image of ,god to be seen in the souls of men3 and so from corporeal1 she translateth into incorporeal things4 ,thus in the #ijth epistle to ,luculius4 ,to ,gallio1 he writeth thus3 ,all men1 brother ,gallio1 are desirous to live happy1 yet blind to the means of that blessedness4 ,as long as we wander hither and thither1 and follow not our guide1 but the dissonant clamour of those that call on us to undertake different ways1 our short life is wearied and worn away amongst errors1 although we labour to get us a good mind3 there is nothing therefore to be more avoided1 than following the multitude without examination1 and believing anything without judging4 ,let us inquire1 what is best done1 not what is more usually done2 and what planted us in the possession of eternal felicity2 not what is ordinarily allowed of by the multitude1 which is the worst interpreter of truth4 ,i call the multitude1 as well those that are clothed in white1 as those in other colours3 for ,i examine not the colours of the garments1 wherewith their bodies are clothed3 ,i trust not mine eyes to inform me what a man is2 ,i have a better and truer light1 whereby ,i can distinguish truth from falsehood4 ,let the soul find out the good of the soul2 if once she may have leisure to withdraw into herself1 ,oh6 how will she confess1 ,i wish all ,i have done were undone2 and all ,i have said1 when ,i recollect it1 ,i am ashamed of it1 when ,i now hear the like in others4 ,these things below1 whereat we gaze1 and whereat we stay1 and which one man with admiration shows unto another1 do outwardly shine1 but are inwardly empty4 ,let us seek out somewhat that is good1 not in appearance1 but solid1 united1 and best1 in that which least appears3 let us discover this4 ,neither is it far from us3 we shall find it if we seek it4 ,for it is wisdom not to wander from that immortal nature1 but to form ourselves according to his law and example4 ,blessed is the man who judgeth rightly3 blessed is he who is contented with his present condition3 and blessed is he who giveth ear to that immortal principle1 in the government of his life4 ,a whole volume of these excellent things hath he written4 ,no wonder a man of his doctrine and life escaped not the cruelty of brutish ,nero1 under whom he suffered death2 as also did the apostle ,paul1 with whom1 it is said ,seneca had conversed4 ,when ,nero's messenger brought him the news1 that he was to die2 with a composed and undaunted countenance he received the errand1 and presently called for pen1 ink1 and paper1 to write his last will and testament2 which the captain refusing1 he turned towards his friends1 and took his leave thus3 ,since1 my loving friends1 ,i cannot bequeath you any other thing in acknowledgment of what ,i owe you1 ,i leave you at least the richest and best portion ,i have1 that is the image of my manners and life1 which doing1 you will obtain true happiness4 ,his friends showing great trouble for the loss of him2 ,where1 saith he1 are those memorable precepts of philosophy8 ,and what is become of those provisions1 which for so many years together we have laid up against the brunts and afflictions of ,providence8 ,was ,nero's cruelty unknown to us8 ,what could we expect better at his hands1 that killed his brother and murdered his mother1 but that he would put also his tutor and governor to death8 ,then turning to his wife ,pompeia ,paulina1 a ,roman lady1 young and noble1 besought her for the love she bore him and his philosophy1 to suffer patiently his affliction3 ,for1 saith he1 my hour is come wherein ,i must show1 not only by discourse but by death1 the fruit ,i have reaped by my meditations2 ,i embrace it without grief1 wherefore do not dishonour it with thy tears4 ,assuage thy sorrow1 and comfort thyself in the knowledge thou hast had of me1 and of my actions2 and lead the rest of thy life with that honest industry thou hast addicted thyself unto4 ,and dedicating his life to ,god1 he expired4 ,,xxviii4 ,epictetus1 contemporary with ,seneca1 and an excellent man1 thought no man worthy of the profession of philosophy1 that was not purified from the errors of his nature4 ,his morals were very excellent1 which he comprised under these two words1 sustaining1 and abstaining2 or bearing1 and forbearing2 to avoid evil1 and patiently to suffer afflictions1 which do certainly comprise the christian doctrine and life1 and is the perfection of the best philosophy that was at any time taught by ,egyptians1 ,greeks1 or ,romans1 when it signified virtue1 self-denial1 and a life of religious solitude and contemplation4 ,how little the ,christians of the times are true philosophers1 and how much more these philosophers were ,christians1 than they1 let the righteous principle in every conscience judge4 ,but is it not then intolerable1 that they should be esteemed ,christians1 who are yet to learn to be good ,heathens8 ,that prate of grace and nature1 and know neither8 ,who will presume to determine what is become of ,heathens1 and know not where they are themselves1 nor mind what may become of them8 ,that can run readily over a tedious list of famous personages1 and calumniate such as will not1 with them1 celebrate their memories with extravagant and superfluous praises1 whilst they make it laudable to act the contrary3 and none so ready a way to become vile1 as not to be vicious8 ,a strange paradox1 but too true2 so blind1 so stupified1 so besotted1 are the foolish sensualists of the world1 under their great pretences to religion1 faith1 and worship4 ,ah6 did they but know the peace1 the joy1 the unspeakable ravishments of soul1 that inseparably attend the innocent1 harmless1 still1 and retired life of ,jesus8 ,did they but weigh within themselves1 the authors of their vain delights and pastimes1 the nature and disposition they are so grateful to1 the dangerous consequence of exercising the mind and its affections below1 and arresting and taking them up from their due attendance and obedience to the most holy voice crying in their consciences1 ,repent1 return1 all is vanity1 and vexation of spirit3 were but these things reflected upon2 were the incessant wooings of ,jesus1 and his importunate knocks and entreaties1 by his light and grace1 at the door of their hearts1 but kindly answered1 and ,he admitted to take up his abode there3 and lastly1 were such resolved to give up to the instructions and holy guidance of his eternal ,spirit1 in all the humble1 heavenly1 and righteous conversation it requires1 and of which ,he is become our ,captain and example2 then1 ,o then1 both root and branch of vanity1 the nature that invented1 and that which delights herself therein1 with all the follies themselves1 would be consumed and vanish4 ,but they1 alas6 cheat themselves by misconstrued ,scriptures1 and daub with the untempered mortar of misapplied promises4 ,they will be saints whilst they are sinners2 and in ,christ1 whilst in the spirit of the world1 walking after the flesh1 and not after the ,spirit1 by which the true children of ,god are led4 ,my friends1 mind the just witness and holy principle in yourselves1 that you may experimentally know more of the ,divine life1 in which1 and not in a multitude of vain repetitions1 true and solid felicity eternally consists4 ,,iv4 ,nor is this reputation1 wisdom1 and virtue1 only to be attributed to men3 there were women also in the ,greek and ,roman ages1 that honoured their sex1 by great examples of meekness1 prudence1 and chastity2 and which ,i do the rather mention1 that the honour1 story yields to their virtuous conduct1 may raise an allowable emulation in those of their own sex1 at least1 to equal the noble character given them by antiquity1 viz4 #a4 ,penelope4--#b4 ,hipparchia4--#c4 ,cornelia4--#d4 ,pompeia ,plautina4--#e4 ,plotina4--#f4 ,a reproof to voluptuous women of the times4 ,i4 ,penelope1 wife to ,ulysses1 a woman eminent for her beauty and quality1 but more for her singular chastity4 ,her husband was absent from her twenty years1 partly in the service of his country1 and partly in exile2 and being believed to be dead1 she was earnestly sought by divers lovers1 and pressed by her parents to change her condition2 but all the importunities of the one1 or persuasions of the other1 not prevailing1 her lovers seemed to use a kind of violence1 that where they could not entice1 they would compel3 to which she yielded1 upon this condition1 that they would not press her to marry1 till she had ended the work she had in hand3 which they granting1 she undid by night what she wrought by day2 and with that honest device she delayed their desire1 till her husband returned1 whom she received1 though in beggar's clothes1 with a heart full of love and truth4 ,a constancy that reproaches too many of the women of the times4 ,her work shows the industry and employment1 even of the women of great quality in those times2 whilst those of the present age despise such honest labour as mean and mechanical4 ,,ii4 ,hipparchia1 a fair ,macedonian virgin1 noble of blood1 as they term it1 but more truly noble of mind1 ,i cannot omit to mention3 who entertained so earnest an affection for ,crates1 the ,cynical philosopher1 as well for his severe life as excellent discourse1 that by no means could her relations1 nor suitors1 by all their wealth1 nobility1 and beauty1 dissuade her from being his companion4 ,upon which strange resolution1 they all betook themselves to ,crates1 beseeching him to show himself a true philosopher1 in persuading her to desist3 which he strongly endeavoured by many arguments2 but not prevailing1 went his way1 and brought all the little furniture of his house1 and showed her3 ,this1 saith he1 is thy husband2 that1 the furniture of thy house3 consider on it1 for thou canst not be mine1 unless thou followest the same course of life3 for being rich above twenty talents1 which is more than #ej1jjj1 he neglected all to follow a retired life3 all which had so contrary an effect1 that she immediately went to him1 before them all1 and said1 ,i seek not the pomp and effeminacy of this world1 but knowledge and virtue1 ,crates2 and choose a life of temperance1 before a life of delicacies2 for true satisfaction1 thou knowest1 is in the mind2 and that pleasure is only worth seeking1 that lasts for ever4 ,thus was it she became the constant companion both of his love and life1 his friendship and his virtues2 travelling with him from place to place1 and performing the public exercises of instruction with ,crates1 wherever they came4 ,she was a most violent enemy to all impiety1 but especially to wanton men and women1 and those whose garb and conversation showed them devoted to vain pleasures and pastimes2 effeminacy rendering the like persons not only unprofitable1 but pernicious to the whole world4 ,which she as well made good by the example of her exceeding industry1 temperance1 and severity1 as those are wont to do by their intemperance and folly3 for ruin of health1 estates1 virtue1 and loss of eternal happiness1 have ever attended1 and ever will attend1 such earthly minds4 ,,iii4 ,cornelia1 also a noble ,roman matron1 and sister to ,scipio1 was esteemed the most famous and honourable personage of her time1 not more for the greatness of her birth1 than her exceeding temperance4 ,and history particularly mentions this1 as one great instance of her virtue1 for which she was so much admired1 to wit1 that she never was accustomed to wear rich apparel1 but such apparel as was very plain and grave2 rather making her children1 whom her instructions and example had made virtuous1 her greatest ornament3 a good pattern for the vain and wanton dames of the age4 ,,iv4 ,pompeia ,plautina1 wife to ,julianus the emperor1 commended for her compassion to the poor1 used the power her virtue had given her with her husband1 to put him upon all the just and tender things that became his charge1 and to dissuade him from whatsoever seemed harsh to the people3 particularly she diverted him from a great tax his flatterers advised him to lay upon the people4 ,v4 ,plotina1 the wife of ,trajan1 a woman1 saith a certain author1 adorned with piety1 chastity1 and all the virtues that a woman is capable of4 ,there are two instances2 one of her piety1 the other of her chastity2 the first is this3 when her husband was proclaimed emperor1 she mounted the capitol after the choice1 where1 in a religious manner1 she said1 ,oh1 that ,i may live under all this honour1 with the same virtue and content1 that ,i enjoyed before ,i had it4 ,the second is this3 her husband being once exiled1 she caused her hair to be cut short1 as the men wore it1 that with less notice and danger she might be the companion of his banishment4 ,,vi4 ,thus may the voluptuous women of the times read their reproof in the character of a brave ,heathen1 and learn1 that solid happiness consists in a neglect of wealth and greatness1 and a contempt of all corporeal pleasures1 as more befitting beasts than immortal spirits3 and which are loved by none but such1 as not knowing the excellency of heavenly things1 are both inventing and delighting1 like brutes1 in that which perisheth3 giving the preference to poor mortality1 and spending their lives to gratify the lusts of a little dirty flesh and blood1 that shall never enter into the kingdom of heaven2 by all which their minds become darkened1 and so insensible of more celestial glories1 that they do not only refuse to inquire after them1 but infamously scoff and despise those that do1 as a foolish and mad people3 to that strange degree of darkness and impudence this age has got4 ,but if the exceeding temperance1 chastity1 virtue1 industry1 and contentedness of very ,heathens1 with the plain and necessary enjoyments ,god has been pleased to vouchsafe to the sons and daughters of men1 as sufficient to their wants and conveniency1 that they may be the more at leisure to answer the great end of their being born1 will not suffice1 but that they will exceed the bounds1 precepts1 and examples1 both of ,heathens and ,christians2 anguish and tribulation will overtake them1 when they shall have an eternity to think upon1 with gnashing teeth1 what to all eternity they can never remedy2 these dismal wages are decreed for them1 who so far affront ,god1 heaven1 and eternal felicity1 as to neglect their salvation from sin here and wrath to come1 for the enjoyment of a few fading pleasures4 ,for such to think1 notwithstanding their lives of sense and pleasure1 wherein their minds become slaves to their bodies1 that they shall be everlastingly happy1 is an addition to their evils3 since it is a great abuse to the holy ,god1 that men and women should believe ,him an eternal companion for their carnal and sensual minds3 for ,as the tree falls1 so it lies2 and as death leaves men1 judgment finds them2 and there is no repentance in the grave4 ,therefore1 ,i beseech you1 to whom this comes1 to retire3 withdraw a while3 let not the body see all1 taste all1 enjoy all2 but let the soul see too1 taste and enjoy those heavenly comforts and refreshments proper to that eternal world1 of which she is an inhabitant1 and where she must ever abide in a state of peace or plagues1 when this visible one shall be dissolved4 ,,chapter ,,xx4 ,the doctrine and practice of the blessed ,lord ,jesus1 and his ,apostles2 the primitive ,christians1 and those of more modern times1 in favour of this discourse4 #a4 ,the ,doctrine of ,christ1 from ,mat4 v4 about denial of self4--#b4 ,john the ,baptist's example4--#c4 ,the testimonies of the apostle ,peter1 c4--#d4 ,paul's godly exhortation against pride1 covetousness1 and luxury4--#e4 ,the primitive ,christians' nonconformity to the world4--#f4 ,clemens ,romanus against the vanity of the ,gentiles4--#g4 ,machiavel1 of the zeal of the primitive ,christians4--#h4 ,tertullian1 ,chrysostom1 c4 on ,mat4 xii4 #cf4--i4 ,gregory ,nazianzen4--#aj4 ,ambrose4--#aa4 ,augustine4--#ab4 ,council of ,carthage4--#ac4 ,cardan4--#ad4 ,gratian4--#ae4 ,waldenses4--#af4 ,what they understood by daily bread in the ,lord's ,prayer4--#ag4 ,their judgment concerning taverns4--#ah4 ,dancing1 ,music1 c4--#ai4 ,an epistle of ,bartholomew ,tertian to the ,waldensian churches1 c4--#bj4 ,their extreme suffering and faithfulness4 ,their degeneracy reproved1 that call them their ancestors4--#ba4 ,paulinus1 ,bishop of ,nola1 relieving slaves and prisoners4--#bb4 ,acacius1 ,bishop of ,amida1 his charity to enemies4 ,having abundantly shown how much the doctrine and the conversation of the virtuous ,gentiles condemn the pride1 avarice1 and luxury of the professed ,christians of the times2 ,i shall1 in the next place1 to discharge my engagement1 and farther fortify this discourse1 present my reader with the judgment and practice of the most christian times2 as also of eminent writers1 both ancient and modern4 ,i shall begin with the blessed ,author of that religion4 ,i4 ,jesus ,christ1 in whose mouth there was found no guile1 sent from ,god1 with a testimony of love to mankind1 and who laid down his life for their salvation2 whom ,god hath raised by his mighty power to be ,lord of all1 is of right to be first heard in this matter2 for never man spake like him to our point2 shot1 clear1 and close2 and all opposite to the way of this wicked world4 ,blessed1 says he1 are the poor in spirit1 for theirs is the kingdom of ,god3 7,mat4 v437 ,he doth not say1 blessed are the proud1 the rich1 the high-minded3 here is humility and the fear of the ,lord blest4 ,blessed are they that mourn1 for they shall be comforted3 ,he doth not say1 blessed are the feasters1 dancers1 and revellers of the world1 whose life is swallowed up of pleasure and jollity3 no2 as ,he was a man of sorrows1 so ,he blest the godly sorrowful4 ,blessed are the meek1 for they shall inherit the earth3 ,he doth not say1 blessed are the ambitious1 the angry1 and those that are puffed up3 ,he makes not the earth a blessing to them3 and though they get it by conquest and rapine1 it will at last fall into the hands of the weak to inherit4 ,again1 ,blessed are they which do hunger and thirst after righteousness3 but no blessing to the hunger and thirst of the luxurious man4 ,blessed are the merciful1 for they shall obtain mercy3 ,he draws men to tenderness and forgiveness by reward4 ,hast thou one in thy power that hath wronged thee8 ,be not rigorous2 exact not the utmost farthing2 be merciful1 and pity the afflicted1 for such are blessed4 ,yet further1 ,blessed are the pure in heart1 for they shall see ,god4 ,he doth not say1 blessed are the proud1 the covetous1 the unclean1 the voluptuous1 the malicious3 no2 such shall never see ,god4 ,again1 ,blessed are the peacemakers1 for they shall be called the children of ,god4 ,he doth not say1 blessed are the contentious1 back-biters1 tale-bearers1 brawlers1 fighters1 makers of war2 neither shall they be called the children of ,god1 whatever they may call themselves4 ,lastly1 ,blessed are ye when men shall revile you1 and persecute you1 and say all manner of evil against you1 falsely for my sake3 rejoice and be exceeding glad1 for great is your reward in heaven4 ,he blesseth the troubles of his people1 and translates earthly sufferings into heavenly rewards4 ,he doth not say1 blessed are you when the world speaks well of you1 and fawns upon you3 so that his blessings cross the world's4 ,for the world blesseth those as happy1 that have the world's favour2 ,he blesseth those as happy that have the world's frowns4 ,this solveth the great objection1 ,why are you so foolish to expose yourselves to the law1 to incur the displeasure of magistrates1 and suffer the loss of your estates and liberties8 ,cannot a man serve ,god in his heart1 and do as others do8 ,are you wiser than your forefathers8 ,call to mind your ancestors4 ,will you question their salvation by your novelties1 and forget the future good of your wife and children1 as well as sacrifice the present comforts of your life1 to hold up the credit of a party8 ,a language ,i have more than once heard3 ,i say1 this doctrine of ,christ is an answer and antidote against the power of this objection4 ,he teaches us to embrace truth under all those scandals4 ,the ,jews had more to say of this kind than any1 whose way had a more extraordinary institution2 but ,christ minds not either institution or succession4 ,he was a new man1 and came to consecrate a new way1 and that in the will of ,god2 and the power that accompanied his ministry1 and that of his followers1 abundantly proved the ,divine authority of his mission1 who thereby warns his to expect and to bear contradiction1 reviling1 and persecution3 for if they did it to the green tree1 much more were they to expect that they would do it to the dry2 if to the ,lord1 then to the servant4 ,why then should ,christians fear that reproach and tribulation1 that are the companions of his religion1 since they work to his sincere followers a far more exceeding and eternal weight of glory8 ,but indeed they have great cause to fear and be ashamed1 who are the authors of such reproach and suffering1 so contrary to the meek and merciful spirit of ,christ3 for if they are blessed1 who are reviled and persecuted for his sake1 the revilers and persecutors must be cursed4 ,but this is not all3 ,he bids his disciples follow ,him1 learn of ,him1 for ,he was meek and lowly3 ,he taught them to bear injuries1 and not smite again2 to exceed in kindness3 to go two miles when asked to go one2 to part with cloak and coat too2 to give to them that ask1 and to lend to them that would borrow2 to forgive1 aye1 and love enemies too2 commanding them1 saying1 ,bless them that curse you2 do good to them that hate you2 and pray for them which despitefully use you1 and persecute you4 7,mat4 v47 ,urging them with a most sensible demonstration1 ,that1 saith ,he1 ye may be the children of your ,father1 which is in heaven3 for ,he maketh his sun to rise upon the good and the evil1 and his rain to descend upon the just and the unjust4 ,he also taught his disciples to believe and rely upon ,god's providence1 from the care that ,he had over the least of his creatures3 ,therefore1 saith ,he1 ,i say unto you1 take no thought for your life1 what ye shall eat1 and what ye shall drink1 nor yet for your body1 what ye shall put on3 is not the life more than meat1 and the body than raiment8 ,behold the fowls of the air1 for they sow not1 neither do they reap1 nor gather into barns2 yet your heavenly ,father feedeth them2 are ye not much better than they8 ,which of you1 by taking thought1 can add one cubit unto his stature8 ,and why take ye thought for raiment8 ,consider the lilies of the field1 how they grow2 they toil not1 neither do they spin3 and yet ,i say unto you1 that even ,solomon in all his glory was not arrayed like one of these4 ,wherefore1 if ,god so clothe the grass of the field1 which to-day is1 and to-morrow is cast into the oven1 shall ,he not much more clothe you1 ,o ye of little faith8 ,therefore take no thought1 saying1 ,what shall we eat1 or what shall we drink1 or wherewithal shall we be clothed8 ,for after all these things do the ,gentiles seek1 for your heavenly ,father knoweth that ye have need of all these things4 ,but seek ye first the kingdom of ,god1 and his righteousness1 and all these things shall be added unto you4 ,take therefore no thought for the morrow1 for the morrow shall take thought for the things of itself3 sufficient unto the day is the evil thereof4 7,mat4 vi47 ,oh6 how plain1 how sweet1 how full1 yet how brief are his blessed sentences6 ,they thereby show from whence they came1 and that ,divinity itself spoke them3 what are laboured1 what are forced and scattered in the best of other writers1 and not all neither1 is here comprised after a natural1 easy1 and conspicuous manner4 ,he sets nature above art1 and trust above care4 ,this is ,he that himself came poor into the world1 and so lived in it3 ,he lay in a manger1 conversed with mechanics2 fasted much1 retired often3 and when ,he feasted1 it was with barley loaves and fish1 dressed doubtless in an easy and homely manner4 ,he was solitary in his life1 in his death ignominious4 ,the foxes had holes1 the birds of the air had nests1 but the ,son of ,man had not a place whereon to lay his head4 ,he that made all things as ,god1 had nothing as man2 which hath this blessed instruction in it1 that the meanest and poorest should not be dejected1 nor yet the richest and highest be exalted4 ,in fine1 having taught this doctrine1 and lived as ,he spoke1 ,he died to confirm it1 and offered up ,himself a propitiation for the sins of the whole world1 when no other sacrifice could be found1 that could atone for man with ,god1 who1 rising above the power of death and the grave1 hath led captivity captive1 and is become the first-born from the dead1 and ,lord of the living2 and his living people praise ,him1 who is worthy for ever4 ,,ii4 ,john the ,baptist1 who was the fore-runner of ,christ's appearance in the flesh1 did by his own abstinence sufficiently declare what sort of person it was he came to prepare and bespeak people to receive4 ,for1 though sanctified from his birth and declared by ,christ to be the greatest of all prophets2 yet his clothing was but a coarse garment of camel's hair1 and a leathern girdle2 and his food1 only locusts and wild honey3 a life very natural1 and of great simplicity4 ,this was all the pomp and retinue1 which the greatest ambassador that ever came to the world was attended with2 about the best of messages1 to wit1 ,repent1 for the kingdom of ,god is at hand3 and1 there is one coming after me1 whose shoes-latchet ,i am not worthy to unloose1 who shall baptize you with fire1 and with the ,holy ,ghost2 and is the ,lamb of ,god that taketh away the sin of the world4 7,mat4 iii4 #aa2 ,john1 i4 #bi47 ,did the fore-runner of the coming of ,god1 for ,immanuel is ,god with men1 appear without the state1 grandeur1 and luxury of the world2 and shall those who pretend to receive the message1 and that for glad tidings too1 and confess the ,immanuel1 ,jesus ,christ1 to be the ,lord1 live in the vanity and excess of the world1 and care more for their fine clothes1 delicate dishes1 rich furniture1 stately attendance1 and pleasant diversion1 than for the holy cross of ,christ1 and blessed narrow way that leadeth to salvation4 ,be ashamed1 and repent6 ,,iii4 ,,peter1 ,,andrew1 ,,philip1 and the rest of the holy apostles1 were1 by calling as well as doctrine1 not a luxurious people2 for they were made up of poor fishermen and mechanics2 for ,christ called not his disciples out of the higher ranks of men1 nor had they ability any more than will to use the excesses herein reproved4 ,you may conceive what their lives were1 by what their ,master's doctrine was2 for they were the true scholars of his heavenly discipline4 ,peter thus speaks1 and exhorteth the ,christians of his time1 ,let not your adorning be that outward adorning of plaiting the hair1 and the wearing of gold1 and of putting on of apparel2 but let it be the hidden man of the heart1 in that which is not corruptible1 even the ornament of a meek and quiet spirit1 which is in the sight of ,god of great price2 for after this manner1 in the old time1 the holy women1 who also trusted in ,god1 adorned themselves4 7#a ,pet4 iii4 #c1 #d47 ,wherefore gird up the loins of your minds1 be sober and hope to the end1 as obedient children1 not fashioning yourselves according to your former lusts1 in your ignorance1 but as ,he which hath called you is holy1 so be ye holy in all manner of conversation3 7#a ,pet4 i4 #ac-ae37 and giving all diligence1 add to your faith1 virtue2 to virtue1 knowledge2 and to knowledge1 temperance2 and to temperance1 patience2 and to patience1 godliness2 and to godliness1 brotherly-kindness2 and to brotherly-kindness1 charity2 for if these things be in you and abound1 they make you1 that you shall be neither barren nor unfruitful3 for so an entrance shall be ministered unto you abundantly1 into the everlasting kingdom of our ,lord and ,saviour ,jesus ,christ2 7#b ,pet4 i4 #e-h1 #aa27 not rendering evil for evil1 or railing for railing2 but contrariwise1 blessing2 knowing that ye are thereunto called1 that ye shall inherit a blessing3 7#a ,pet4 iii4 #i37 for even hereunto were ye called1 because ,christ also suffered for us1 leaving us an example1 that ye should follow his steps1 who did no sin1 neither was guile found in his mouth2 who1 when ,he was reviled1 reviled not again2 when ,he suffered1 ,he threatened not1 but committed himself to ,him that judgeth righteously4 7#a ,pet4 ii4 #ba-bc47 ,,iv4 ,paul1 who was also an apostle1 though1 as he saith1 born out of due time3 a man of great knowledge and learning1 but1 ,i count it1 saith he1 all loss for the excellency of the knowledge of ,christ ,jesus1 my ,lord1 for whom ,i have suffered the loss of all things1 and do count them but dung1 that ,i may win ,christ4 ,brethren1 be followers of me1 and mark them which walk so1 as ye have us for an ensample3 for many walk1 of whom ,i have told you often1 and now tell you even weeping1 that they are the enemies of the cross of ,christ1 whose end is destruction2 whose god is their belly2 they glory in their shame1 and they mind earthly things4 ,for our conversation is in heaven2 from whence we look also for the ,saviour1 the ,lord ,jesus ,christ4 7,phil4 iii4 #h1 #ah47 ,in like manner also1 ,i will that women adorn themselves in modest apparel1 with shame-facedness and sobriety1 not with broidered hair1 or gold1 or pearls1 or costly array2 but with good works1 as becometh women professing godliness4 7#a ,tim4 ii4 #i1 #aj47 ,be followers of ,god1 as dear children1 and walk in love1 as ,christ also hath loved us3 but fornication1 and all uncleanness1 and covetousness1 let it not be once named amongst you1 as becometh saints2 neither filthiness nor foolish talking1 nor jesting1 which are not convenient2 but rather giving of thanks3 for this ye know1 that no whoremonger1 unclean person1 nor covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ1 and of ,god4 ,see1 then1 that you walk circumspectly1 not as fools1 but as wise1 redeeming the time1 because the days are evil4 ,wherefore be ye not unwise1 but understanding what the will of the ,lord is2 and be not drunk with wine1 wherein is excess2 but be filled with the ,spirit1 speaking to yourselves in hymns and spiritual songs1 singing and making melody in your hearts to the ,lord4 7,ephes4 v47 ,rejoice in the ,lord always2 and again1 ,i say rejoice4 ,let your moderation be known to all men1 for the ,lord is at hand4 7,phil4 iv4 #d-f47 ,be careful for nothing1 for we brought nothing into this world1 and it is certain we can carry nothing out3 and1 having food and raiment1 let us be therewith content2 for godliness1 with contentment1 is great gain3 but they that will be rich1 fall into temptation1 and a snare1 and into many foolish and hurtful lusts1 which drown men in perdition and destruction2 for the love of money is the root of all evil1 which whilst some coveted after1 they have erred from the faith1 and pierced themselves through with many sorrows4 ,but thou1 ,o man of ,god1 flee these things1 and follow after righteousness1 godliness1 faith1 love1 patience1 meekness4 ,fight the good fight of faith1 and lay hold on eternal life1 whereunto thou art also called1 and hast professed a good profession before many witnesses4 ,i give thee charge in the sight of ,god1 who quickeneth all things1 and before ,christ ,jesus1 who before ,pontius ,pilate witnessed a good confession1 that thou keep this commandment without spot1 unrebukeable1 until the appearing of our ,lord ,jesus ,christ4 ,charge them that are rich in this world1 that they be not high-minded1 nor trust in uncertain riches1 but in the living ,god1 who giveth us richly all things to enjoy2 that they do good1 that they be rich in good works1 ready to distribute1 willing to communicate1 laying up in store for themselves a good foundation against the time to come1 that they may lay hold on eternal life4 ,o ,timothy1 keep that which is committed to thy trust1 avoiding profane and vain babblings1 and oppositions of science1 falsely so called1 which some professing1 have erred concerning the faith4 ,grace be with thee1 ,amen4 7#a ,tim4 vi4 #g1 to the end47 ,this was the blessed doctrine these messengers of eternal life declared1 and what is more1 they lived as they spoke4 ,you find an account of their reception in the world1 and the way of their living1 in his first epistle to the ,corinthians2 ,for ,i think1 saith he1 that ,god hath set forth us1 the apostles last1 as it were1 appointed to death2 for we are made a spectacle to the world1 to angels1 and to men4 ,we are fools for ,christ's sake3 we are weak1 we are despised3 even unto this present hour we both hunger and thirst1 and have no certain dwelling-place1 and labour1 working with our hands3 being reviled1 we bless2 being persecuted we suffer it2 being defamed1 we intreat4 ,we are made as the filth of the world1 and are as the off-scouring of all things unto this day4 7#a ,cor4 iv4 #i47 ,this was the entertainment those faithful followers of ,jesus received at the hands of an ungrateful world2 but he who tells us of this1 also tells us1 it is no unusual thing3 ,for1 saith he1 such as will live godly in ,christ ,jesus1 must suffer persecution4 ,besides1 he knew it had been the portion of the righteous in preceding ages1 as in his excellent account of the faith1 trials1 and victory of the holy ancients1 in his epistle to the ,hebrews he does largely express1 where he tells us1 how great a sojourner ,abraham was1 even in the land of promise1 a stranger in his own country1 for ,god had given it unto him and his posterity1 dwelling1 saith he1 in tents with ,isaac and ,jacob4 ,and why not better settled8 ,was it for want of understanding1 or ability1 or materials8 ,no2 he gives a better reason2 for1 saith he1 ,abraham looked for a city which had foundations1 whose builder and maker is ,god4 ,and speaking of ,moses1 he tells us1 that1 by faith1 when he was come to years of discretion1 he refused to be called the son of ,pharaoh's daughter1 choosing rather to suffer affliction with the people of ,god1 than to enjoy the pleasures of sin for a season1 esteeming the reproach of ,christ greater riches than the treasures of ,egypt2 for he had respect unto the recompense of reward2 nor feared he the wrath of the king1 for he endured1 seeing him who is invisible4 ,he adds1 ,and others had trials of cruel mockings and scourgings2 yea1 moreover of bonds and imprisonments2 they were stoned1 they were sawn asunder1 were tempted1 were slain with the sword2 they wandered about in sheep-skins and goat-skins1 being destitute1 afflicted1 tormented1 of whom the world was not worthy4 ,they wandered in deserts1 and in mountains1 and in dens1 and caves of the earth1 and these all have obtained a good report4 ,methinks this should a little abate the intemperance of professed ,christians4 ,i do not bid them be thus miserable1 but ,i would not have them make themselves so hereafter2 for this afflicted life hath joys transcending the utmost pleasure that sin can give1 and in the end it will be found1 that it were better to be a poor pilgrim1 than a citizen of the world4 ,nor was this only the life and instruction of apostolical teachers2 the same plainness and simplicity of life was also followed by the first ,christians4 ,v4 ,the primitive ,christians1#df ,ouzelius1 in his animadversions on ,minutius ,felix1 saith1 were reproached by the ,gentiles for their ill-breeding1 rude and unpolished language1 unfashionable behaviour1 as a people that knew not how to carry themselves in their addresses and salutations1 calling them rustics and clowns1 which the ,christians easily bore1 valuing their profession the more for its nonconformity to the world3 wherefore it was usual with them1 by way of irony and contempt1 to call the ,gentiles1 the well-bred1 the eloquent1 and the learned4 ,this he proves by ample testimonies out of ,arnobius1 ,lactantius1 ,isidorus ,pelusiota1 ,theodoret1 and others4 ,which may instruct us1 that the ,christians' behaviour was not regulated by the customs of the country they lived in1 as is usually objected against our singularity3 no1 they refused the embellishment of art1 and would not wear the furniture of her invention1 but as they were singular in their religion1 so in the way of their conversation among men4 #df ,animad4 in ,min4 ,fel4 p4 #be4 ,,vi4 ,clement ,romanus1#dg if author of the constitutions that go under his name1 hath this among the rest1 ,abstain from the vain books of the ,gentiles4 ,what have you to do with strange and unprofitable discourses1 which only serve to seduce weak persons8 ,this ,clement is remembered by ,paul in one of his epistles1 7,phil4 iv4 #c17 who in this exactly follows his advice to ,timothy1 about vain questions1 doubtful disputes1 and opposition of science4 ,let us see how this moderation and purity of manners continued4 #dg ,constit4 ,clem ,rom4 l4 #a1 chap4 #b4 ,,vii4 ,machiavel1#dh no mean author1 in his ,disputations1 assures us1 ,that the first promoters of ,christianity were so diligent in rooting out the vanities and superstitions of the ,gentiles1 that they commanded all such poets' and historians' books1 who commended anything of the ,gentile conversation or worship1 to be burned2 but that zeal is evidently extinguished1 and those follies revived among the professors of the religion of ,jesus4 #dh ,mach4 ,dis4 l4 #b1 chap4 #e4 ,,viii4 ,tertullian1#di ,chrysostom1 ,theophylact1 ,gregory ,nazianzene1 upon these words of ,christ1 ,but ,i say unto you1 that every idle word that men shall speak1 they shall give an account thereof in the day of judgment3 7,mat4 xii4 #cf37 thus reflect upon vain discourse3 ,these words mean1 saith ,tertullian1 of all vain and superfluous speech1 more talk than is necessary4 ,says ,chrysostom1 of such words as are not convenient or profitable1 but move immodestly4 ,says ,theophylact1 of all lies1 calumnies1 all inordinate and ridiculous speeches4 ,says ,gregory1 such words men shall account for1 which want that profit ever redounding from modest discourses1 and that are seldom uttered from any preceding necessity or cause2 things frivolous1 fables1 old wives' tales4 ,all which sufficiently reprehend the plays1 poetry1 and romances of the times1 of great folly1 vanity1 and sin4 #di ,tert4 lib4 de ,patien4 ,chrysost4 ,,ix4 ,gregory1 and this a father of the church1 a very extraordinary man1 was so zealous for the simplicity and purity of the mind1 language1 and lives of the ,christians of his time1 that he suppressed several ,greek authors1 as ,menander1 ,diphilus1 ,apollodorus1 ,philemon1 ,alexis1 ,sappho1 and others1 which were the recreations of the vain ,gentiles3 thus ,cardan4 ,hear his judgment of fine clothes1 none of the least part of the luxury and vanity of the age4 ,there be some1 saith he1 are of opinion1 that the wearing of precious and sumptuous apparel is no sin2 which if it were no fault1 the ,divine word would never have so punctually expressed1 nor historically related1 how the rich man1 that was tormented in hell1 was clothed in purple and silk3 whence we may note1 that1 touching the matter or subject of attire1 human curiosity availeth highly4 ,the first substance of our garments was very mean1 to wit1 skins1 with wool2 when it is we read1 ,god made ,adam and his wife coats of skins2 that is1 of skins of dead beasts4 ,afterwards1 to see the growing pride and vanity of men and women1 they came to pure wool1 because lighter2 after that to flax3 then to dung and ordure of worms1 to wit1 silk2 lastly1 to gold and silver1 and precious stones1 which excess of apparel highly displeased ,god3 for instance whereof1 which the very ,pagans themselves observed1 we read that the very first among the ,romans that ever wore purple was struck with a thunder-bolt1 and so died suddenly for a terror to all succeeding times1 that none should attempt to live proudly in precious attire4 ,this was the sense of ,gregory ,nazianzene1 that ancient ,christian writer1 who wore commonly a poor coat1 like to a frock2 so did ,justin ,martyr1 ,jerome1 and ,austin1 as their best robe4 ,x4 ,ambrose1 called a father1 who was lieutenant to the province and city of ,milan1 and upon his discreet appeasing the multitude1 disordered upon some difference amongst them about electing a bishop1 was by their uniform consent chosen himself3 although this person1 of all others1 might have been thought to plead for the accustomed recreations1 especially not having been long a ,christian1 for he was a ,catechumen1 or one but lately instructed1 at the time of his being elected2 yet doth he in so many words determine the matter thus3 ,plays ought not to be known by ,christians2 then not made1 heard1 and defended by ,christians2 or they must be none that do so4 ,,xi4 ,augustine1#ej more famous for his many books1 and knowledge in church affairs1 whose sentences are oracles with some1 gives this as his opinion of plays1 and the like recreations1 that they were more pernicious and abominable than those idolatrous sacrifices1 which were offered in honour of the pagan gods4 ,doubtless he thought the one not so offensive to reason and the impressions divinity hath made on every understanding1 as the other were very pleasant to the senses1 and therefore apt to steal away the mind from better things2 for it was his maxim1#ea that everything a man doth1 is either a hindrance or furtherance to good4 ,this would be esteemed intolerable doctrine in a poor ,quaker1 yet will the ,quaker rejoice1 if it be esteemed and followed as good doctrine in ,augustine4 #ej ,august4 de ,civit4 ,dei4 l4 ii4 c4 #g4 #ea ,de ira ,dei4 l4 #i1 c4 #g4 ,,xii4 ,the council of ,carthage1 though times began to look somewhat mistier1 and the purity and spirituality of religion to be much declined by the professors of ,christianity2 yet there was so much zeal left against the worst part of ,heathenism1 that ,i find an express canon against the reading of vain books and comedies of the ,gentiles1 lest the minds of the people should be defiled by them4 ,but this age either hath no such canon1 or executeth it not1 to the shame of their profession4 ,,xiii4 ,cardan more particularly relateth1#eb how even ,gregory the ,great was so zealous of preserving purity of manners among ,christians1 who lived almost two hundred years after the ,carthaginian council1 that he caused many ,latin authors to be burned1 as vain and lascivious2 as ,ccilianus1 ,affranius1 ,navius1 ,licinus1 ,ennius1 ,attilius1 ,victor1 ,lucian's ,dialogues2 nor did ,plautus1 ,martial1 and ,terence1 so much in request both in the schools and academies of the land1 escape their honest zeal1 although the multitude of copies so far frustrated their good intentions1 as that they are multiplied of late4 #eb ,cardan de ,sapient4 l4 #b4 ,,xiv4 ,gratian also#ec had such like passages as these1 ,we see that the priests of the ,lord1 neglecting the gospel and the prophets1 read comedies or play-books1 and sing love verses1 and read ,virgil1 a book in which are some good expressions4 ,strange6 that these things should have been so sincerely censured of old1 and that persons whose names are had in so much reverence1 should repute these their censures the constructions of ,christ's precepts1 and the natural consequences of the ,christian doctrine2 and yet that they should be so far neglected of this age1 as not to be judged worthy an imitation4 ,but pray let us hear what doctrine the ,waldenses teach in this affair4 #ec ,jac4 ,laurentio de lib4 ,gentil4 p4 #dj1 #da4 ,,xv4 ,the ,waldenses#ed were a people so called from one ,peter ,waldo1 a citizen of ,lyons in ,france1 in the year #aafj1 who inhabited ,piedmont1 elsewhere called ,albigenses1 from ,albi1 a city of ,languedoc in ,france2 ,lollards in ,england1 from one ,reynard ,lollard1 who some time after came into these parts1 and preached boldly against the idolatries1 superstitions1 and vain conversation of the inhabitants of this island4 ,they had many other names1 as ,arnoldists1 ,esperonists1 ,henricians1 ,siccars1 ,insabaches1 ,paterenians1 ,turlupins1 ,lyonists1 ,fraticelli1 ,hussites1 ,bohemians 7still the same27 but finally1 by their enemies1 damnable heretics1 though by the ,protestants1 the true church of ,christ4 ,and to omit many testimonies1 ,i will instance only in ,bishop ,usher1 who in his discourse of the succession of the ,christian church1 defends them not only as true reformers1 but makes the succession of the ,protestant church to be mainly evincible from their antiquity4 ,i shall forbear all the circumstances and principles they held1 or in which he strongly defends them against the cruelty and ignorance of their adversaries1 particularly ,rainerius1 ,rubis1 ,capetaneis1 c4 only what they held concerning our present subject of apparel and recreations1 ,i cannot be so injurious to the truth1 their self-denial1 the good of others1 at whose reformation ,i aim1 and my own discourse1 as to omit it4 ,and therefore ,i shall proceed to allege their faith and practice in these matters1 however esteemed but of a trifling importance1 by the loose1 wanton1 and carnal minded of this generation1 whose feeling is lost by the enjoyment of their inordinate desires1 and that think it a high state of ,christianity to be no better than the beasts that perish1 namely1 in not being excessive in ,newgate and mere kennel enormities4 ,that these ancient reformers had another sense of these things1 and that they made the conversation of the gospel of a crucified ,jesus to intend and require another sort of life1 than what is used by almost all those who account themselves members of his church1 ,i shall show out of their own doctrines1 as found in their most authentic histories4 #ed ,,xii4 ,cap4 ,hist4 de orig4 ,walden4 ,vignia ,hist4 ,bibl4 p4 #acj4 ,dubran ,hist4 ,bohem4 #ad4 ,thuan4 in ,hist4 sui4 temp4 p4 #deh4 ,mat4 ,paris ,hist4 of ,eng4 ,angl4 #aagd2 ,bellar4 tom4 #b1 lib4 #a1 cap4 #bf1 co4 #hf4 ,ecchius4 com4 loc4 c4 #bh4 ,apl4 l4 #f4 con4 ,hieret4 p4 #ii4 ,,xvi4 ,to be brief1 in their exposition upon the ,lord's prayer1 that part of it which speaks thus1 ,give us this day our daily bread3#ee where1 next to that spiritual bread1 which they make it to be the duty of all to seek more than life1 they come positively to deny the praying for more than is requisite for outward necessities1 or that it is lawful to use more2 condemning all superfluity and excess1 out of fashion1 pride1 or wantonness1 not only of bread1 but all outward things1 which they judge to be thereby comprehended2 using ,ezekiel's words1#ef 7,ezek4 xvi4 #de17 that fulness of bread1 and abundance of idleness were the cause of the wickedness and the abominations of ,sodom1 for which ,god by fire destroyed them off the earth4 ,whereupon they conclude with an ancient father of the primitive church1 after this manner1 that costly apparel1 superfluity in diet1 as three dishes when one will serve1 play1 idleness1 and sleep1 fatten the body1 nourish luxury1 weaken the spirit1 and lead the soul unto death2 ,but1 say they1 a spare diet1 labour1 short sleep1 plain and mean garments1 help to purify the soul1 tame the body1 mortify the lusts of the flesh1 and comfort the spirit4 ,so severe were they1 that1 in the chapter of the instructions of their children1#eg they would not suffer them to converse with those of strange places or principles1 whose conversation was gaming1 plays1 and the like wanton recreations2 but especially concerning young women4 ,a man1 say they1 must have a great care of his daughter4 ,hast thou daughters8 ,keep them within to wholesome things2 see they wander not2 for ,dinah1 ,jacob's daughter1 was corrupted by being seen of strangers4 ,they affirm no better to be the general event of such conversation4 #ee ,jo4 ,paul4 ,per4 ,hist4 ,wald4 l4 #a4 in p4 #cg1 #ch4 ,dona nos le nostre pan quotidian4 en choi4 ,memor4 ,morrel4 ,vign4 ,mem4 f4 #g4 #ef ,thesaur4 fed4 ,ap4 ,wald4 #eg ,thesaur4 fed4 ,ap4 ,wald4 l4 #b1 c4 #c4 ,lifill4 sign4 nassion ali patrons carnals de non esser rendus1 c4 ,to which ,i shall add their judgment and practice concerning taverns1#eh public houses for treats and pleasures1 with which the land swarms in our days4 #eh ,ibid4 l4 #b1 c4 #c4 ,,xvii4 ,a tavern is the fountain of sin1#ei the school of the devil2 it works wonders fitting the place4 ,it is the custom of ,god to show his power in his church1 and to work miracles2 that is to say1 to give sight to the spiritually blind1 to make the lame to leap1 the dumb to sing1 the deaf to hear3 but the devil doth quite contrary to all these in taverns1 and the like places of pleasure4 ,for when the drunkard goes to the tavern1 he goes upright3 but when he comes forth1 he cannot go at all2 he has lost his sight1 speech1 and hearing too4 ,the lectures that are read in this school of the devil1 say these poor ,waldenses1 and first reformers1 are gluttonies1 oaths1 perjuries1 lyings1 blasphemies1 flatteries1 and divers other wicked villanies and pernicious effects1 by which the heart is withdrawn further and further from ,god4 ,and1 as the book of ,ecclesiasticus saith1 the taverner shall not be freed from sin4 #ei ,la taverna de maisons de pleisirs es fontana de pecca e schola del diavolo1 c4 ,but above other recreations1 do but seriously observe1 of what danger and ill consequence these first reformers thought dancing1 music1 and the like pastimes to be1 which are the greatest divertisements of the times1 viz43 ,,xviii4 ,dancing is the devil's procession1#fj and he that entereth into a dance entereth into his procession1 the devil is the guide1 the middle1 and the end of the dance2 as many paces as man maketh in dancing1 so many paces doth he make to go to hell4#fa ,a man sinneth in dancing divers ways1 for all his steps are numbered1 in his touch1 in his ornaments1 in his hearing1 sight1 speech1 and other vanities4 ,and therefore we will prove1 first by the ,scripture1 and afterwards by divers other reasons1 how wicked a thing it is to dance4 ,the first testimony that we will produce is that which we read in the gospel1 where it is said1 it pleased ,herod so well1 that it cost ,john ,baptist his life4 7,mark1 vi4 #bb-bh2 ,exodus1 xxxii4 #d-g1 #ai47 ,the second is in ,exodus1 when ,moses1 coming near to the congregation1 saw the calf1 he cast the tables from him1 and broke them at the foot of the mountain2 and afterwards it cost three thousand of their lives4 ,besides1 the ornaments which women wear in their dances1 are as crowns for many victories which the devil hath got against the children of ,god3 for the devil hath not only one sword in the dance1 but as many as there are beautiful and well-adorned persons in the dance2 for the words of a woman are a glittering sword4 ,and therefore that place is much to be feared wherein the enemy hath so many swords1 since that only one sword of his may be justly feared4 ,again1 the devil in this place strikes with a sharpened sword2 for women1 who make it acceptable1 come not willingly to the dance1 if they be not painted and adorned2 which painting and ornament is as a whetstone on which the devil sharpeneth his sword4--,they that deck and adorn their daughters1 are like those that put dry wood to the fire1 to the end it may burn the better3 for such women kindle the fire of luxury in the hearts of men4 ,as ,sampson's foxes fired the ,philistines' corn1 so these women1 they have fire in their faces1 and in their gestures and actions1 their glances and wanton words1 by which they consume the goods of men4 ,they proceed1 ,the devil in the dance useth the strongest armour that he hath3 for his most powerful arms are women2 which is made plain unto us1 in that the devil made choice of the woman to deceive the first man2 so did ,balaam1 that the children of ,israel might be rejected of ,god4 ,by a woman he made ,sampson1 ,david1 and ,absalom to sin4 ,the devil tempteth men by women three manner of ways2 that is1 by the touch1 by the eye1 by the ear2 by these three means he tempteth foolish men to dancing1 by touching their hands1 beholding their beauty1 hearing their songs and music4--,again1 ,they that dance break that promise and agreement they have made with ,god in baptism1 when their godfathers promise for them1 that they shall renounce the devil and all his pomp2 for dancing is the pomp of the devil2 and he that danceth maintaineth his pomp1 and singeth his mass4 ,for the woman that singeth in the dance is the prioress1 or chief of the devil1 and those that answer are the clerks1 and the beholders are the parishioners1 and the music are the bells1 and the fiddlers the ministers of the devil4 ,for1 as when hogs are strayed1 if the hogherd call one1 all assemble themselves together2 so the devil causeth one woman to sing in the dance1 or to play on some instrument1 and presently gather all the dancers together4--,again1 ,in a dance1 a man breaks the ten commandments of ,god3 as first1 ,thou shalt have no other ,god but me1 c41 for in dancing1 a man serves that person whom he most desires to serve1 after whom goes his heart2 and therefore ,jerome saith1 ',every man's god is that he serves and loves best2'#fb and that he loves best which his thoughts wander and gad most after4 ,he sins against the second commandment when he makes an idol of that he loves4 ,against the third1 in that oaths1 and frivolously using ,god's name1 are frequently among dancers4 ,against the fourth1 for that by dancing the sabbath-day is profaned4 ,against the fifth1 for in the dance parents are many times dishonoured1 since thereby many bargains are made without their counsel4 ,against the sixth1 a man kills in dancing1 for every one that sets about to please another1 he kills the soul as oft as he persuades unto lust4 ,against the seventh1 for the party that danceth1 be it male or female1 committeth adultery with the party they lust after2 for he that looketh on a woman to lust after her1 hath already committed adultery with her in his heart4 ,against the eighth1 a man sins in dancing when he withdraweth the heart of another from ,god4 ,against the ninth1 when in dancing he speaks falsely against the truth1 and for some little honour1 or secret lascivious end1 denies what is true1 or affirms what is false4 ,against the tenth1 when women affect the ornaments of others1 and men covet the wives1 daughters1 and servants of their neighbours1 which undeniably attends all such plays and sports4--,again1 ,a man may prove how great an evil dancing is1 by the multitude of sins that accompany those that dance2 for they dance without measure or number2 ,and therefore1 saith ,augustine1#fc the miserable dancer knows not1 that as many paces as he makes in dancing1 so many leaps he makes to hell4 ,they sin in their ornaments after a five-fold manner3 ,first1 by being proud thereof4 ,secondly1 by inflaming the hearts of those that behold them4 ,thirdly1 when they make those ashamed that have not the like ornaments1 giving them occasion to covet the like4 ,fourthly1 by making women importunate in demanding the like ornaments of their husbands3 and1 ,fifthly1 when they cannot obtain them of their husbands1 they seek to get them elsewhere by sin4 ,they sin by singing and playing on instruments2 for their songs bewitch the hearts of those that hear them with temporal delight1 forgetting ,god2 uttering nothing in their songs but lies and vanities2 and the very motion of the body which is used in dancing1 gives testimony enough of evil4--,thus1 you see that dancing is the devil's procession1 and he that enters into a dance1 enters into the devil's procession4 ,of dancing1 the devil is the guide1 the middle1 and the end2 and he that entereth a good and wise man into the dance1 if it can be that such an one is either good or wise1 cometh forth a corrupt and wicked man3 ,sarah1 that holy woman1 was none of these4#fd ,behold the apprehensions of those good old reformers1 touching those things that are so much in practice and reputation in these times1 with such as profess their religion3 thus far verbatim4 ,but ,i cannot leave off here1 till ,i have yet added the conclusion of their catechism and direction1 and some passages out of one of their pastor's letters1 fit to the present occasion4 #fj ,la bal es la proces4 del diavol1 e qui intra en la bal1 c4 #fa ,sp4 ,alm4 fol4 #ej-ed4 #fb ,jerom4 in dec4 int4 oper4 #fc ,august4 de ,civit4 ,dei4 #fd ,august4 l4 #b4 ,they conclude with this direction1 namely1 how to rule their bodies1#fe and live in this world as becomes the children of ,god4 ,not to serve the mortal desires of the flesh4 ,to keep their members1 that they be not arms of iniquity and vanity4 ,to rule their outward senses4 ,to subject the body to the soul4 ,to mortify their members4 ,to fly idleness4 ,to observe a sobriety and measure in eating and drinking1 in their words and cares of this life4 ,to do works of mercy4 ,to live a moral or just life by faith4 ,to fight against the desires4 ,to mortify the works of the flesh4 ,to give themselves to the exercise of religion4 ,to confer together touching the will of ,god3 to examine diligently the conscience4 ,to purge and amend1 and pacify the spirit4 #fe ,concl4 p4 #fh4 ,encaren qual manier fidel debian regir li ler ,corps3 non servali desirier mort4 c4 ,to which ,i add the epistle of one of their pastors1 as ,i find it recorded amongst other matters relating to these poor afflicted people4 ,,xix4 ,an epistle of pastor ,bartholomew ,tertian1 written to the ,waldensian churches of the valley of ,pragela1 thus translated3 ,,jesus ,,be ,,with ,,you4 ,to all our faithful and well beloved brethren in christ jesus1#ff health and salvation be with you all3 amen6 these are to put you in remembrance1 and to admonish you1 my brethren1 hereby acquitting myself of that duty which i owe unto you all1 in the behalf of god1 principally touching the care of your souls' salvation1 according to that light of the truth1 which the most high god hath bestowed on us1 that it would please every one of you to maintain1 increase1 and nourish1 to the utmost of your power1 without diminution1 those good beginnings and examples which have been left unto us by our forefathers1 whereof we are no ways worthy4 for it would little profit us to have been renewed by the fatherly visitation1 and the light which hath been given us of god1 if we give ourselves to worldly1 carnal conversations1 which are diabolical2 abandoning the principle which is of god1 and the salvation of our souls1 for this short and temporal life4 for the lord saith1 'what doth it profit a man to gain the whole world1 and to lose his own soul8' for it would be better for us never to have known the way of righteousness1 than having known it1 to do the contrary4 let me therefore intreat you1 by the love of god1 that you decrease not1 or look back2 but rather increase the charity1 fear1 and obedience1 which is due unto god1 and to yourselves1 amongst yourselves2 and stand fast in all these good principles1 which you have heard and understood of god1 by our means3 and that you would remove from amongst you all vain conversation and evil surmises1 troubling the peace1 the love1 the concord1 and whatsoever would indispose or deaden your minds to the service of god1 your own salvation1 and the administration of the truth1 if you desire that god should be merciful to you in your goods temporal and spiritual3 for you can do nothing without him2 and if you desire to be heirs of his glory1 do that which he commandeth3 if you would enter into life1 keep my commandments4 7matt4 xix4 #ag47 #ff hist4 wald4 l4 #d1 c4 #aa1 p4 #ee-eg4 likewise be careful that there be not nourished among you any sports1 gluttony1 whoredom1 dancings1 nor any lewdness1 nor riot1 nor questions1 nor deceits1 nor usury1 nor discords2 nor support nor entertain any persons of a wicked conversation1 or that give any scandal or ill example amongst you2 but let charity and fidelity reign amongst you1 and all good example2 doing to one another as every one desires should be done unto him2 for otherwise it is impossible that any should be saved1 or can have the grace of god1 or be good men in this world1 or have glory in another4 and therefore1 if you hope and desire to possess eternal life1 to live in esteem and credit1 and to prosper in this world1 in your goods temporal and spiritual1 purge yourselves from all disorderly ways1 to the end that god may be always with you1 who forsakes not those that trust in him4 but know this for certain1 that god heareth not1 nor dwelleth with sinners1 nor in the soul that is given unto wickedness1 nor in the man that is subject to sin4 and therefore let every one cleanse the ways of his heart1 and fly the danger1 if he would not perish therein4 i have no other things at this present1 but that you would put in practice these things2 and the god of peace be with you all1 and go along with us1 and be present among us in our sincere1 humble1 and fervent prayers1 and that he will be pleased to save all those his faithful1 that trust in christ jesus4 entirely yours1 ready to do you service in all things possible1 according to the will of god4 bartholomew tertian4 ,,xx4 ,behold the life and doctrine1 instruction and practice1 of the ancient ,waldenses4#fg ,how harmless1 how plain1 how laborious1 how exceeding serious and heavenly in their conversations6 ,these were the men1 women1 aye children too1 who1 for above five hundred years1 have valiantly1 but passively maintained a cruel war1 at the expense of their own innocent blood1 against the unheard of cruelties and severities of several princes1 nuncios1 and bishops2 but above all1 of certain cruel inquisitors1 of whom their historians report1 that they held it was a greater evil to conceal a heretic than to be guilty of perjury2 and for a clergyman to marry a wife than to keep a whore4 ,in short1 to dissent1 though never so conscientiously1 was worse than open immorality4 ,it was against the like adversaries these poor ,waldenses fought1 by sufferings throughout the nations1 by prisons1 confiscations1 banishments1#fh wandering from hill to valley1 from den to cave2 being mocked1 whipped1 racked1 thrown from rocks and towers1 driven on mountains1#fi and in one night thousands perished by excessive frost and snow1 smothered in caves1 starved1 imprisoned1 ripped up1 hanged1 dismembered1 rifled1 plundered1 strangled1 broiled1 roasted1 burned2 and whatsoever could be invented to ruin men1 women1 and children4 ,these ,waldenses1 you ,protestants pretend to be your ancestors3 from them1 you say1 you have your religion2 and often1 like the ,jews of the prophets1 are you building their praises in your discourses3 but1 ,o look back1 ,i beseech you1 how unlike are you to these afflicted pilgrims6 ,what resemblance is there of their life in yours8 ,did they help to purchase and preserve you a liberty and religion1 can you think1 at the loss of all that was dear to them1 that you might pass away your days and years in pride1 wantonness1 and vanity8 ,what proportion bears your excess with their temperance2#gj your gaudiness with their plainness2 your luxury and flesh-pleasing conversations with their simplicity and self-denial8 ,but are you not got into that spirit and nature they condemned in their day2 into that carnality and worldly mindedness they reproved in their persecutors1 nay1 into a strain of persecution too1 which you seem to hide under a cloak of reformation8 ,how can you hope to refute their persecutors whose worst part perhaps was their cruelty1 that turn persecutors yourselves8 ,what have you besides their good words1 that is like them8 ,and do you think that words will send off the blows of eternal vengeance8 ,that a little by-rote babble1 though of never so good expressions in themselves1 shall serve your turn at the great day8 ,no1 from ,god ,i tell you1 that whilst you live in the wantonness1 pride1 and luxury of the world1 pleasing and fulfilling the lust of the eye1 the lust of the flesh1 and the pride of life1 7#a ,john1 ii4 #ad-ag17 ,god detests you all1 and laughs you and your worship to scorn4 ,never tell me1 ,i am too rash2 it is the devil that says so2 he has got two scriptures by the end in these days3 one1 that there is none that doth good3 and why8#ga ,that he may persuade all it is impossible to overcome him3 which is the reason so many are overcome2 although glory is promised to none but conquerors4 ,the second1 that we must not judge1 lest we be judged3 that is1 whilst we are guilty of the same things that are equivalent1 lest we are judged4 ,but away with ,satan and his hypocrisy too3 ,i know what ,i say1 and from whom ,i speak3 once more ,i tell you all1 whether you will hear or forbear1 that unless you forsake your pride1 luxury1 avarice1 and the whole variety of vanities1 and diligently mind the eternal light of ,god in your hearts1 to obey it2 wrath will be your portion for ever4 ,trust not your souls upon misapplied ,scriptures2 he that is a child of ,god must be holy1 for ,god is holy2 and none are his sons and daughters but those who are adopted by the eternal ,spirit1 and led thereby4 7#a ,pet4 i4 #ae1 #af2 ,rom4 viii4 #a-af47 ,it was a holy1 plain1 humble1 divine life1 these poor suffering ,christians both professed and practised1 refusing to converse with such as lived in the superfluities and excess of the world2 for which1 if you will believe their very adversaries1 they were persecuted3 ,for1 says ,rainerius1#gb a great writer against them1 they used to teach1 first1 what the disciples of ,christ ought to be1 and that none are his disciples but they that imitate his life2 and that the popes1 cardinals1 c41 because they live in luxury1 pride1 avarice1 c41 are not the successors of ,christ2 but themselves only1 in that they walk up to his commandments2 thus1 says he1 they win upon the people4 ,but if so1 that none are ,christians but those that imitate ,christ1 what will become of those who call themselves ,christians and yet live at ease in the flesh1 not regarding the work of the holy cross of ,christ in their hearts1 that crucifies them that bear it to the world1 and the world to them8 ,this was the true ground of their sufferings1 and their loud cries against the impieties of the greatest2 not sparing any ranks1 from the throne to the dunghill1 as knowing their ,god was no respecter of persons4 ,and now1 if you would follow them indeed1 if you would be ,protestants in substance1 and learn your enemies a way worth their changing for--else better words go but a little way--if you would obtain the heavenly inheritance1 and you would be eternally blessed1 be ye persuaded to forsake all the pride and pomp of this vain world4 ,o mind the concerns of an everlasting rest6 ,let the just and serious principle of ,god within you be the constant guide and companion of your minds1 and let your whole hearts be exercised thereby1 that you may experience an entire reformation and change of affections1 through the power of that divine leaven which leavens the whole lump1 viz4 body1 soul1 and spirit1 where it is received2 to which1 and its work in man1 our blessed ,lord likened the kingdom of ,god which ,he came to set up in the soul3 that so having the joys and glory of another world in your view1 you may give your best diligence to make your calling and election to the possession of them sure and certain2 lest1 selling that noble inheritance for a poor mess of perishing pottage1 you never enter into his eternal rest4 ,and though this testimony may seem too tedious1 yet could it by no means be omitted4--,to authorize our last reason1 of converting superfluities into the relief of distressed persons1 although one would think it so equal and sober1 that it needs no other authority than its own1 yet ,i shall produce two testimonies so remarkable1 that as they ever were esteemed truly good1 so they cannot be approved by any that refuse to do the same1 without condemning themselves of great iniquity4 ,oh1 you are called with an high and holy call2 as high as heaven1 and as holy as ,god2 for it is ,he that calls us to holiness through ,christ1 who sent his ,son to bless us1 in turning us from the evil of our ways2 and unless we are so turned we can have no claim to the blessing that comes by ,christ to men4 #fg ,bern de ,gir lora4 de ,hail4 ,hist4 de la ,fr4 #a4 #aj4 ,vesemb4 ,orat4 in ,wald4 ,beza ,hist4 hom4 dig4 virer de ver4 et fals4 ,rel4 #a4 #d1 c4 #ac1 p4 #bdi1 ,cat4 ,test4 ve4 #ccd1 ,vigin1 ,bibl4 ,hist4 p4 #a4 #fh ,vieaux ,mem4 fol4 #f1 #g4 #fi ,mut4 ,par4 in ,hen4 #c1 ,anno1 #abbj4 ,sigonius de ,reg4 ,ital4 #a1 #g4 #gj ,sernay1 c4 #dg1 ,chef4 #a4 #c1 c4 #g4 #ga ,the devil is a ,scripturian sometimes4 #gb ,rain4 cap4 de stud4 pervert4 alios et modo dicendi4 l4 #ih4 ,baron4 ,eccl4 ,annal4 tom4 #ah1 an4 #aagf1 p4 #hce4 ,kranz4 in ,metrop4 l4 #h4 sect4 #ah1 and in ,sax4 l4 #h1 cap4 #af4 ,,xxi4 ,it is reported of ,paulinus1#gc bishop of ,nola in ,italy1 that1 instead of converting the demesnes of his diocese to particular enrichment1 he employed it all in the redemption of poor slaves and prisoners3 believing it unworthy of the ,christian faith1 to see ,god's creation labour under the want of what he had to spare4 ,all agree this was well done1 but few agree to do the same4 #gc ,eccl4 ,hist4 p4 #e1 #cic4 ,,xxii4 ,but more particularly that of ,acacius1#gd bishop of ,amida1 given us by ,socrates ,scholasticus1 in this manner3 ,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 ,azazena1 being about seven thousand in number1 to the great grief of the king of ,persia1 and all of them ready to starve for want of food3 ,acacius lamented their condition1 and calling his clergy together1 said thus unto them1 ',our ,god hath no need of dishes or of cups1 for ,he neither eateth nor drinketh2 these are not his necessaries2 wherefore1 seeing the church hath many precious jewels1 both of gold and silver1 bestowed of the free-will and liberality of the faithful1 it is requisite that the captive soldiers should be therewith redeemed1 and delivered out of prison and bondage1 and they perishing with famine should therewith be refreshed and relieved4' ,thus he prevailed to have them all converted into money2 some for their immediate refreshment1 some for their redemption1 and the rest for coastage or provision1 to defray the charges of their voyage4 ,which noble act had such an universal influence1 that it more famed the ,christian religion among the ,infidels1 than all their disputes and battles3 insomuch that the ,king of ,persia1 a ,heathen1 said1 ,the ,romans endeavour to win their adversaries both by wars and favours2 and greatly desired to behold that man1 whose religion taught so much charity to enemies2 which1 it is reported1 ,theodosius1 the emperor1 commanded ,acacius to gratify him in4 ,and if the ,apostle ,paul's expression hath any force1 that ,he is worse than an infidel who provides not for his family2 7#a ,tim4 #e27 how greatly doth his example aggravate your shame1 that can behold such pity and compassion expressed to strangers1 nay1 enemies1 and those infidels too1 and be so negligent of your own family2 7for ,england1 aye1 ,christendom1 in a sense1 if not the world1 is no more27 as not only to see their great necessities unanswered1 but that wherewith they should be satisfied1 converted to gratify the lust of the eye1 the lust of the flesh1 and the pride of life8 ,but however such can please themselves1 in the deceitful daubing of their mercenary priests1 and dream they are members of ,jesus ,christ1 it is certain that things were otherwise in the beginning2 for then all was sold1 and put into a common purse1 to supply indigences3 7,acts1 iv4 #cb-cg37 not mattering earthly inheritances1 further than as they might1 in some sense1 be subservient to the great end for which they were given2 namely1 the good of the creation4 ,thus had the purest ,christians their minds and thoughts taken up with the better things1 and raised with the assurance of a more excellent life and inheritance in the heavens1 that will never pass away4 ,and for any to flatter themselves with being ,christians1 whilst so much exercised in the vanities1 recreations1 and customs of the world1 as at this very day we see they are1 is to mock the great ,god1 and abuse their immortal souls4 ,the ,christian life is quite another thing4 #gd ,socrat4 ,scholast4 ,and lest that any should object1 many do great and seemingly good actions to raise their reputation only2 and others only decry pleasure1 because they have not wherewithal1 or know not how to take it2 ,i shall present them with the serious sayings of aged and dying men1 and those of the greatest note and rank1 whose experience could not be wanting to give the truest account1 how much their honours1 riches1 pleasures1 and recreations1 conduced to their satisfaction1 upon a just reckoning1 as well before their extreme moments as upon their dying beds1 when death1 that hard passage into eternity1 looked them in the face4 ,,chapter ,,xxi4 ,serious dying1 as well as living testimonies of ,men of ,fame and ,learning1 viz4 #a4 ,solomon4--#b4 ,chilon4--#c4 ,ignatius4--#d4 ,justin ,martyr4--#e4 ,chrysostom4--#f4 ,charles ,v4--#g4 ,cardinal ,wolsey4--#h4 ,sir ,philip ,sidney4--#i4 ,secretary ,walsingham4--#aj4 ,sir ,john ,mason4--#aa4 ,sir ,walter ,raleigh4--#ab4 ,h4 ,wotton4--#ac4 ,sir ,christopher ,hatton4--#ad4 ,lord ,chancellor ,bacon4--#ae4 ,the great ,duke of ,montmorency4--#af4 ,henry ,prince of ,wales4--#ag4 ,philip ,,iii4 ,king of ,spain4--#ah4 ,count ,gondamor4--#ai4 ,cardinal ,richlieu4--#bj4 ,cardinal ,mazarine4--#ba4 ,chancellor ,oxenstiern4--#bb4 ,dr4 ,donne4--#bc4 ,jo4 ,selden4--#bd4 ,h4 ,grotius4--#be4 ,p4 ,salmasius4--#bf4 ,fran4 ,junius4--#bg4 ,a4 ,rivetus4--#bh4 ,the late ,earl of ,marlborough4--#bi4 ,sir ,henry ,vane4--#cj4 ,late ,earl of ,rochester4--#ca4 ,one of the family of ,howard4--#cb4 ,princess ,elizabeth of the ,rhine4--#cc4 ,commissioner ,whitlock4--#cd4 ,a ,sister of the family of ,penn4--#ce4 ,my own ,father4--#cf4 ,anthony ,lowther of ,mask4--#cg4 ,seigneur du ,renti4 ,i4 ,solomon1 than whom none is believed to have more delighted himself in the enjoyments of the world1 at least better to have understood them2 hear what he says1 after all his experience3 7,eccles4 ii4 #a-aa37 ,i said in my heart1 ,go to now1 ,i will prove thee with mirth1 therefore enjoy pleasure3 and behold1 this also is vanity4 ,i said of laughter1 it is mad3 and of mirth1 what doth it8 ,i made me great works1 builded houses1 planted vineyards1 made gardens and orchards1 planted trees in them of all kinds of fruit3 ,i got me servants and maidens1 also great possessions3 ,i gathered me silver and gold1 and the peculiar treasure of kings and provinces2 also men and women1 singers1 and the delights of the sons of men1 as musical instruments1 and that of all sorts4 ,so ,i was great1 and increased more than all that were before me in ,jerusalem1 and whatsoever mine eyes desired1 ,i kept not from them3 ,i withheld not mine heart from any joy4 ,then ,i looked on the works which mine hands had wrought1 and behold1 all was vanity and vexation of spirit4 ,the reason he gives in the #ahth and #aith verses is1 that the time of enjoying them was very short1 and it was uncertain who should be benefited by them when he was gone4 ,wherefore1 he concludes with all this3 ,fear ,god1 and keep his commandments1 for this is the whole duty of man3 for ,god shall bring every work into judgment1 whether it be good1 or whether it be evil4 ,o that men would lay this to heart6 ,,ii4 ,chilon1#ge one of the seven wise men of ,greece1 already mentioned upon another occasion1 affords us a dying testimony of great example4 ,it is related thus by ,a4 ,gellius3 when his life drew towards an end1 ready to be seized by death1 he spoke thus to his friends about him3 ,my words and actions1 in this long term of years1 have been1 almost all1 such as ,i need not repent of2 which1 perhaps1 you also know3 truly1 even at this time ,i am certain ,i never committed anything the remembrance of which begets any trouble in me1 unless this one thing only3 which1 whether it were done amiss or not1 ,i am uncertain4 ,i sat with two others as judge1 upon the life of my friend3 the law was such1 as the person must of necessity be condemned1 so that either my friend must lose his life1 or some deceit be used towards the law4 ,revolving many things in my mind1 for relief of a condition so desperate1 ,i conceived that which ,i put in practice to be of all others the most easy to be borne3 silently ,i condemned him1 and persuaded those others who judged1 to absolve him3 thus ,i preserved in so great a business1 the duty both of a judge and a friend4 ,but from that act ,i received this trouble3 that ,i fear it is not free from perfidiousness and guilt1 in the same business1 at the same time1 and in a public affair1 to persuade others contrary to what was in my own judgment best4 ,oh1 tender conscience6 ,yet an ,heathen's4 ,where dwells the ,christian that excelleth8 ,hard to be found among the great rabbies of ,christendom4 #ge ,severus ,apop4 p4 #age4 ,,iii4 ,ignatius1#gf who lived within the first hundred years after ,christ1 left this1 amongst other things1 behind him1 who was torn in pieces of wild beasts at ,rome1 for his true faith in ,jesus1 ,there is nothing better than the peace of a good conscience2 intimating there might be a peace to wicked consciences1 that are past feeling anything to be evil1 but swallowed up of the wickedness of the world4 ,and in his epistles to the churches at ,ephesus1 ,magnesia1 ,trallis1 and ,rome1 upon his martyrdom1 saith1 ,now ,i begin to be a disciple1 ,i weigh neither visible nor invisible things1 so that ,i may gain ,christ4 ,oh1 heavenly-minded man6 ,a blessed martyr of ,jesus indeed4 #gf ,ignatius ,epist4 ad ,ephes4 ,mag4 ,trall4 ,eus4 #a4 iii4 c4 #cb1 ,rom4 ,,iv4 ,justin ,martyr1 a philosopher who received ,christianity five-and-twenty years after the death of ,ignatius1 plainly tells us1 in his relation of his conversion to the ,christian faith1 that the power of godliness in a plain1 simple ,christian1 had that influence and operation on his soul1 that he could not but betake himself to a serious and strict life2 and yet1 before1 he was a ,cynic1 a strict sect3 and this gave him joy at his martyrdom1 having spent his days as a serious teacher1 and a good example4 ,and ,eusebius relates1 that1 though he was also a follower of ,plato's doctrine1#gg yet when he saw the ,christians' piety and courage1 he concluded1 no people so temperate1 less voluptuous1 and more set on divine things3 which first induced him to be a ,christian4 #gg ,euseb4 ,eccl4 ,hist4 #a4 #d1 c4 #h4 ,v4 ,chrysostom1 another father1 so called1 lays this down for necessary doctrine1 ,to sacrifice the whole soul and body to the ,lord1 is the highest service we can pay unto ,him4 ,god promiseth mercy unto penitent sinners2 but ,he doth not promise them they shall have so much time as to-morrow for their repentance4 ,,vi4 ,charles ,v4 ,emperor of ,germany1 ,king of ,spain1 and ,lord of the ,netherlands1 after three-and-twenty pitched fields1 six triumphs1 four kingdoms conquered1 and eight principalities added to his dominions1 a greater instance than whom can scarce be given1 resigned up all his pomp to other hands1 and betook himself to his retirement2 leaving this testimony behind him1 concerning the life he spent in the honours and pleasures of the world1 and in that little time of his retreat from them all3 that the sincere study1 profession1 and practice of the ,christian religion1 had in it such joys and sweetness as courts were strangers to4 ,,vii4 ,cardinal ,wolsey1 the most absolute and wealthy minister of state this kingdom ever had1 that in his time seemed to govern ,europe as well as ,england1 when come to the period of his life1 left the world with this close reflection upon himself3 ,had ,i been as diligent to serve my ,god1 as ,i was to please my king1 ,he would not have left me now in my grey hairs4 ,a dismal reflection for all worldly-minded men2 but those more especially1 who have the power and means of doing more good than ordinary in the world1 and do it not2 which seems to have been the case and reflection of this great man4 ,,viii4 ,sir ,philip ,sidney1 a subject indeed of ,england1 but they say chosen king of ,poland1 whom ,queen ,elizabeth called her ,philip2 the ,prince of ,orange1 his master2 whose friendship the lord ,brooks was so proud of1 that he would have it part of his epitaph1 ,here lies ,sir ,philip ,sidney's friend2 whose death was lamented in verse by the then kings of ,france and ,scotland1 and the two universities of ,england2 repented so much at his death of that witty vanity of his life1 his ,arcadia1 that1 to prevent the unlawful kindling of heats in others1 he would have committed it to the flames himself3 and left this farewell amongst his friends1 ,love my memory1 cherish my friends2 their faith to me may assure you that they are honest2 but above all govern your wills and affections by the will and word of your ,creator4 ,in me behold the end of this world1 and all its vanities4 ,and indeed he was not much out in saying so1 since in him was to be seen the end of all natural parts1 acquired learning1 and civil accomplishments4 ,his farewell seems spoken without terror1 with a clear sense1 and an equal judgment4 ,,ix4 ,secretary ,walsingham1 an extraordinary man in ,queen ,elizabeth's time1 towards the conclusion of his days1 in a letter to his fellow-secretary ,burleigh1 then lord-treasurer of ,england1 writes thus3 ,we have lived enough to our country1 our fortunes1 our sovereign3 it is high time we begin to live to ourselves1 and to our ,god4 ,which1 giving occasion for some court-droll to visit and try to divert him3 ,ah6 said he1 while we laugh1 all things are serious round about us2 ,god is serious1 when ,he preserveth us1 and hath patience towards us2 ,christ is serious when ,he dieth for us2 the ,holy ,ghost is serious1 when ,he striveth with us2 the whole creation is serious1 in serving ,god and us2 they are serious in hell and in heaven3 and shall a man1 that has one foot in the grave1 jest and laugh8 ,o that our statesmen would weigh the conviction1 advice1 and conclusion of this great man1 and the greatest man1 perhaps1 that has borne that character in our nation6 ,for true it is1 that none can be serious too soon1 because none can be good too soon4 ,away1 then1 with all foolish talking and jesting1 and let people mind more profitable things4 ,x4 ,john ,mason1 knight1 who had been privy-counsellor to four princes1 and spent much time in the preferments and pleasures of the world1 retired with these pathetical and regretful sayings3 ,after so many years' experience1 seriousness is the greatest wisdom2 temperance the best physic2 a good conscience is the best estate4 ,and were ,i to live again1 ,i would change the court for a cloister1 my privy-counsellor's bustles for a hermit's retirement1 and the whole life ,i lived in the palace1 for one hour's enjoyment of ,god in the chapel4 ,all things else forsake me1 besides my ,god1 my duty1 and my prayers4 ,,xi4 ,sir ,walter ,raleigh is an eminent instance1 being as extraordinary a man1 as our nation hath produced2 in his person well descended2 of health1 strength1 and a masculine beauty2 in understanding quick3 in judgment sound2 learned and wise1 valiant and skilful2 a historian1 a philosopher1 a general1 a statesman4 ,after a long life1 full of experience1 he drops these excellent sayings1 a little before his death1 to his son1 to his wife1 and to the world1 viz43 ,exceed not in the humour of rags and bravery1 for these will soon wear out of fashion3 and no man is esteemed for gay garments but by fools and women4 ,on the other side1 seek not riches basely1 nor attain them by evil means3 destroy no man for his wealth1 nor take anything from the poor2 for the cry thereof will pierce the heavens3 and it is most detestable before ,god1 and most dishonourable before worthy men1 to wrest anything from the needy and labouring soul3 ,god will never prosper thee1 if thou offendest therein2 but use thy poor neighbours and tenants well4 ,a most worthy saying4 ,but he adds1 ,have compassion on the poor and afflicted1 and ,god will bless thee for it3 make not the hungry soul sorrowful2 for if he curse thee in the bitterness of his soul1 his prayer shall be heard of ,him that made him4 ,now1 for the world1 dear child1 ,i know it too well to persuade thee to dive into the practices of it2 rather stand upon thy own guard against all those that tempt thee to it1 or may practise upon thee2 whether in thy conscience1 thy reputation1 or thy estate3 resolve1 that no man is wise or safe but he that is honest4 ,serve ,god2 let ,him be the ,author of all thy actions3 commend all thy endeavours to ,him1 who most either wither or prosper them3 please ,him with prayer2 lest if ,he frown1 ,he confound all thy fortune and labour1 like the drops of rain upon the sandy ground4 ,let my experienced advice and fatherly instructions sink deep into thy heart3 so ,god direct thee in all thy ways1 and fill thy heart with his grace4 ,sir ,walter ,raleigh's ,letter to his ,wife1 after his ,condemnation4 ,you shall receive1 my dear wife1 my last words1 in these my last lines4 ,my love ,i send you1 that you may keep when ,i am dead2 and my counsel1 that you may remember it when ,i am no more4 ,i would not1 with my will1 present you sorrows1 dear ,bess2 let them go to the grave with me1 and be buried in the dust3 and1 seeing that it is not the will of ,god that ,i shall see you any more1 bear my destruction patiently1 and with a heart like yourself4 ,first1 ,i send you all the thanks which my heart can conceive1 or my words express1 for your many travails and cares for me2 which1 though they have not taken effect as you wished1 yet my debt to you is not the less2 but pay it ,i never shall in this world4 ,secondly1 ,i beseech you1 for the love you bear me living1 that you do not hide yourself many days2 but by your travails seek to help my miserable fortunes1 and the right of your poor child3 your mourning cannot avail me1 who am but dust4 ,thirdly1 you shall understand1 that my lands were conveyed1 bona fide1 to my child2 the writings were drawn at ,midsummer was at twelvemonth1 as divers can witness3 and ,i trust my blood will quench their malice who desired my slaughter1 that they will not seek to kill you and yours with extreme poverty4 ,to what friend to direct you1 ,i know not1 for all mine have left me1 in the true time of trial3 most sorry am ,i1 that1 being surprised by death1 ,i can leave you no better estate3 ,god hath prevented all my determinations1 that great ,god1 which worketh all in all4 ,if you can live free from want1 care for no more1 for the rest is but a vanity4 ,love ,god1 and begin betimes2 in ,him shall you find true1 everlasting1 and endless comfort3 when you have travailed and wearied yourself with all sorts of worldly cogitations1 shall you sit down by sorrow in the end4 ,teach your son also to serve and fear ,god1 whilst he is young1 that the fear of ,god may grow up in him2 then will ,god be a husband to you1 and a father to him2 a husband and a father that can never be taken from you4 ,dear wife1 ,i beseech you1 for my soul's sake1 pay all poor men4 ,when ,i am dead1 no doubt but you will be much sought unto1 for the world thinks ,i was very rich4 ,have a care of the fair pretences of men2 for no greater misery can befal you in this life1 than to become a prey unto the world1 and afterwards to be despised4 ,as for me1 ,i am no more yours1 nor you mine3 death has cut us asunder1 and ,god hath divided me from the world1 and you from me4 ,remember your poor child1 for his father's sake1 who loved you in his happiest estate4 ,i sued for my life1 but ,god knows1 it was for you and yours that ,i desired it3 for know it1 my dear wife1 your child is the child of a true man1 who in his own respect despiseth death1 and his misshapen and ugly forms4 ,i cannot write much4 ,god knows how hardly ,i steal this time1 when all are asleep1 and it is also time for me to separate my thoughts from the world4 ,beg my dead body1 which living was denied you2 and either lay it in ,sherborne1 or in ,exeter church1 by my father and mother4 ,i can say no more2 time and death call me away4 ,the everlasting ,god1 powerful1 infinite1 and inscrutable1 ,god ,almighty1 who is goodness itself1 the true light and life1 keep you and yours1 and have mercy upon me1 and forgive my persecutors1 and false accusers2 and send us to meet in his glorious kingdom4 ,my dear wife1 farewell2 bless my boy2 pray for me2 and let my true ,god hold you both in his arms4 ,your's that was1 but not now mine own1 ,walter ,raleigh4 ,behold wisdom1 resolution1 nature1 and grace6 ,how strong in argument1 wise in counsel1 firm1 affectionate1 and devout6 ,o that your heroes and politicians would make him their example in his death1 as well as magnify the great actions of his life4 ,i doubt not1 had he been to live over his days again1 with his experience1 he had made less noise1 and yet done more good to the world and himself4 ,it is a sad thing to consider1 that1 men hardly come to know themselves or the world1 till they are ready to leave it4 ,,xii4 ,henry ,wotton1 knight1 thought it the greatest happiness in this life1 to be at leisure to be and to do good2 as in his latter end he was wont to say1 when he reflected on past times1 though a man esteemed sober and learned1 ,how much time have ,i to repent of1 and how little to do it in6 ,,xiii4 ,sir ,christopher ,hatton1 a little before his death1 advised his relations to be serious in the search after the will of ,god in the holy word3 for1 said he1 it is deservedly accounted a piece of excellent knowledge1 to understand the law of the land1 and the customs of a man's country2 how much more to know the statutes of heaven1 and the laws of eternity2 those immutable and eternal laws of justice and righteousness2 to know the will and pleasure of the great ,monarch1 and universal ,king of the world3 ,i have seen an end of all perfection1 but thy commandments1 ,o ,god1 are exceeding broad4 ,whatever other knowledge a man may be endued withal1 could he by a vast and imperious mind1 and a heart as large as the sand upon the sea-shore1 command all the knowledge of art and nature1 of words and things2 could he attain a mystery in all languages1 and sound the depth of all arts and sciences2 could he discourse of the interests of all states1 the intrigues of all courts1 the reason of all civil laws and constitutions1 and give an account of all histories2 and yet not know the ,author of his being1 and the ,preserver of his life1 his ,sovereign1 and his ,judge2 his surest refuge in trouble3 his best ,friend2 the support of his life1 and the hope of his death2 his future happiness1 and his portion for ever2 he doth but sapienter descendere in infernum1 with a great deal of wisdom go down to ,hell4 ,,xiv4 ,francis ,bacon1 lord high-chancellor of ,england1 some time before his death1 confessed1 that1 to be religious1 was to live strictly and severely2 for if the opinion of another world be false1 yet the sweetest life in this world is piety1 virtue1 and honesty2 if it were true1 there be none so wretched and miserable1 as loose1 carnal1 and profane persons4 ,,xv4 ,the great duke de ,montmorency1 colleague to the duke of ,orleans1 brother to the ,french king1 ,lewis ,,xiii41 in the war by them agitated against the ministry of ,cardinal ,richlieu1 being taken and convicted at ,lyons1 a little before his beheading1 looking upon himself1 then very richly attired2 ,ah6 says he1 this becomes not a servant of the crucified ,jesus6 ,what do ,i with these vanities about me8 ,he was poor1 despised1 and naked1 when ,he went to the cross to die for my sins2 and immediately he stripped himself of all his finery1 and put a more grave and modest garment on him3 a serious reflection1 at a time when he best knew what was best4 ,,xvi4 ,henry1 ,prince of ,wales1 eldest son to king ,james ,i41 of whom others say many excellent things1 hear what account he gives of himself at last3 a person whom he loved1 and that had been the companion of his diversions1 being with him in his sickness1 and asking him how he did1 was1 amongst many other sober expressions1 answered thus3 ,ah1 ,tom6 ,i in vain wish for that time ,i lost with thee and others in vain recreations4 ,so vain were recreations1 and so precious was time to a prince1 and no ordinary one neither1 upon a dying bed4 ,but why wished he with others for more time1 but that it might be better employed8 ,thus hath the just principle and holy ,spirit of ,god in men1 throughout all generations1 convinced them of their vanity and folly upon their dying beds1 who before were too much taken up to mind either a dying bed1 or a vast eternity2 but when their days were almost numbered1 when mortality hasted on them1 when the revelation of the righteous judgment was at the door1 and that all their worldly recreations and enjoyments must be parted with1 and that eye for ever shut1 and flesh turned to worm's-meat1 that took delight therein2 then1 ,o then1 was it the holy witness had room to plead with conscience3 then nothing but a holy1 strict1 and severe life was valuable2 then all the world for a little time1 who before had given all their time for a little of a vain world4 ,but if so short a representation of the inconsistency of the vanities of the world with the ,christian life1 could make so deep an impression2 oh6 to what a noble stature and large proportion had they been grown in all pious and heavenly knowledge2 and how much greater had their rewards been if they contentedly had foregone those perishing entertainments of the world betimes1 and given the exercise of their minds to the tuition and guidance of that universal grace and ,holy ,spirit of ,god1 which had so long shined in darkness1 uncomprehended of it1 and was at last but just perceived to give a sight of what they had been doing all their days4 ,,xvii4 ,philip ,,iii4 ,king of ,spain1 seriously reflecting upon the life he had led in the world1 cried out upon his death-bed1 ,ah6 how happy were ,i1 had ,i spent these twenty-three years that ,i have held my kingdom1 in a retirement4 ,crying out to his confessor1 ,my concern is for my soul1 not my body4 ,i lay all that ,god has given me1 my dominion1 power1 and my life1 at the feet of ,jesus ,christ my ,saviour4 ,would kings would live1 as well as die so6 ,,xviii4 ,count ,gondamor1 ambassador in ,england for that very king1 and held the ablest man of his time1 took great freedom as to his religion in his politics1 serving his ends by those ways that would best accomplish them4 ,when1 towards his latter end1 he grew very thoughtful of his past life1 and after all his negotiations and successes in business1 said to one of his friends1 ,i fear nothing in the world more than sin2 often professing1 he had rather endure hell than sin3 so clear and strong were his convictions1 and so exceeding sinful did sin appear to him1 upon a serious consideration of his ways4 ,,xix4 ,cardinal ,richelieu1 after having been first minister of state of ,europe1 as well as of ,france1 confessed to old ,peter de ,moulin1 the famous ,protestant of that country1 that1 being forced upon many irregularities by that which they call reason of state1 he could not tell how to satisfy his conscience for several things1 and therefore had many temptations to doubt and disbelieve a ,god1 another world1 and the immortality of the soul1 and thereby to relieve his mind from any disquiet1 but in vain4 ,so strong1 he said1 was the notion of ,god on his soul1 so clear the impression of ,him upon the frame of the world1 so unanimous the consent of mankind1 so powerful the convictions of his own conscience1 that he could not but taste the power of the world to come1 and so live as one that must die1 and so die as one that must live for ever4 ,and being asked one day why he was so sad1 answered1 ,monsieur1 ,monsieur1 the soul is a serious thing2 it must be either sad here for a moment1 or be sad for ever4 ,,xx4 ,cardinal ,mazarin1 reputed the most cunning statesman of his time1 and who gave great proofs of it in the successes of the ,french crown1 under his ministry3 his aim was the grandeur of the world1 to which he made all other considerations submit3 but1 poor man6 he was of another mind a little before his death3 for1 being awakened by the smart lashes of conscience1 which represented his soul's condition very dismal1 with astonishment and tears he cried out1 ,oh1 my poor soul1 what will become of thee6 ,whither wilt thou go8 and spake one day thus to the ,queen-mother of ,france1 ,madam1 your favours have undone me4 ,were ,i to live again1 ,i would be a ,capuchin1 rather than a courtier4 ,,xxi4 ,count ,oxenstiern1 chancellor of ,sweden1 a person of the first quality1 station1 and ability in his own country1 and whose share and success1 not only in the chief ministry of affairs in that kingdom1 but in the greatest negotiations of ,europe during his time1 made him no less considerable abroad4 ,after all his knowledge and honour1 being visited in his retreat from public business1 by commissioner ,whitlock1 ambassador from ,england to ,queen ,christiana1 in the conclusion of their discourse1 he said to the ambassador1 ,i have seen much1 and enjoyed much of this world1 but ,i never knew how to live till now4 ,i thank my good ,god that has given me time to know ,him1 and to know myself4 ,all the comfort ,i have1 and all the comfort ,i take1 and which is more than the whole world can give1 is feeling the good ,spirit of ,god in my heart1 and reading in this good book1 holding up the ,bible1 that came from it4 ,and further addressed himself thus to the ambassador3 ,you are now in the prime of your age and vigour1 and in great favour and business2 but this will all leave you1 and you will one day better understand and relish what ,i say to you2 and then you will find that there is more wisdom1 truth1 comfort1 and pleasure1 in retiring and turning your heart from the world1 to the good ,spirit of ,god1 and in reading the ,bible1 than in all the courts and favours of princes4 ,this ,i had1 as near as ,i am able to remember1 from the ambassador's own mouth1 more than once4 ,a very edifying history1 when we consider from whom it came2 one of the greatest and wisest men of his age1 while his understanding was as sound and vigorous1 as his experience and knowledge were great4 ,,xxii4 ,dr4 ,donne1 a great poet1 taking his farewell of his friends1 on his dying bed1 left this saying behind him1 for them to measure their fancies and their actions by3 ,i repent of all my life1 but that part of it ,i spent in communion with ,god1 and doing good4 ,,xxiii4 ,selden1 one of the greatest scholars and antiquaries of his time3 one who had taken a diligent survey of what knowledge was considerable amongst the ,jews1 ,heathens1 and ,christians2 at last professeth this toward the end of his days1 in his conference with ,bishop ,usher1 that1 notwithstanding he had been so laborious in his inquiries1 and curious in his collections1 and had possessed himself of a treasure of books and manuscripts1 upon all ancient subjects2 yet he could rest his soul on none1 save the ,scriptures1 and above all that passage lay most remarkably upon his spirit1 7,titus ii4 #aa-ae17 ,for the grace of ,god1 that bringeth salvation1 hath appeared unto all men1 teaching us1 that1 denying ungodliness and worldly lusts1 we should live soberly1 righteously1 and godly in this present world3 looking for that blessed hope1 and glorious appearing of the great ,god1 and our ,saviour ,jesus ,christ2 who gave ,himself for us1 that ,he might redeem us from all iniquity1 and purify unto ,himself a peculiar people1 zealous of good works3 these things speak1 and exhort1 and rebuke with all authority4 ,and indeed it is one of the most comprehensive passages in the ,scripture2 for it comprises the end1 means1 and recompense of ,christianity4 ,,xxiv4 ,hugo ,grotius1 than whom these latter ages think they have not had a man of more universal knowledge1 a light1 say the statesmen2 a light1 say the churchmen too2 witness his ,annals1 and his ,book1 ,de ,jure ,belli et ,pacis2 also his ,christian ,religion1 and elaborate ,commentaries4 ,he winds up his life and choice in this remarkable saying1 which should abate the edge of other men's inordinate desires after what they falsely call learning2 namely1 ,i would give all my learning and honour for the plain integrity of ,jean ,urick1 who was a religious poor man1 that spent eight hours of his time in prayer1 eight in labour1 and but eight in meals1 sleep1 and other necessaries4 ,and to one that admired his great industry1 he returned this by way of complaint3 ,ah6 ,i have consumed my life in laboriously doing nothing4 ,and to another1 that inquired of his wisdom and learning1 what course to take1 he solemnly answered1 ,be serious4 ,such was the sense he had1 how much a serious life excelled1 and was of force towards a dying hour4 ,,xxv4 ,to whom ,i join ,salmasius1 that famous ,french scholar1 and the other's contemporary1 who after his many volumes of learning1 by which he had acquired great veneration among men of books1 confessed so far to have mistaken true learning1 and that in which solid happiness consists1 that he exclaimed thus against himself3 ,oh6 ,i have lost a world of time2 time1 that most precious thing in the world2 whereof1 had ,i but one year more1 it should be spent in ,david's ,psalms1 and ,paul's ,epistles4 ,oh1 ,sirs1 said he to those about him1 mind the world less1 and ,god more3 the fear of the ,lord1 that is wisdom2 and to depart from evil1 that is understanding4 ,,xxvi4 ,francis ,junius1 an ingenious person1 who hath written his own life1 as he was reading ,tully de ,legibus1 fell into a persuasion1 ,nihil curare ,deum1 nec sui1 nec alieni2 till in a tumult in ,lyons1 the ,lord wonderfully delivered him from imminent death2 so that he was forced to acknowledge a divine ,providence therein1 and his father hearing the dangerous ways that his son was misled into1 sent for him home1 where he carefully and piously instructed him1 and caused him to read over the ,new ,testament2 of which himself writeth thus3 ,when ,i opened the ,new ,testament1 ,i first lighted upon ,john's first chapter1 ,in the beginning was the word1 c4 ,i read part of the chapter1 and was suddenly convinced1 that the divinity of the argument1 and the majesty and authority of the writing1 did exceedingly excel all the eloquence of human writings3 my body trembled1 my mind was astonished1 and was so affected all that day1 that ,i knew not where and what ,i was4 ,thou wast mindful of me1 ,o my ,god1 according to the multitude of thy mercies1 and calledst home thy lost sheep into the fold4 ,and1 as ,justin ,martyr of old1 so he of late professed1 that the power of godliness in a plain simple ,christian wrought so upon him1 that he could not but take up a strict and a serious life4 ,,xxvii4 ,a4 ,rivetus1 a man of learning1 and much reverenced in the ,dutch nation1 after a long life of study1 in search of ,divine knowledge1 upon his death bed1 being discoursed by his friend of heavenly things1 brake forth in this manner3 ,god has learned me more of himself in ten days' sickness1 than ,i could get by all my labour and studies4 ,so near a way1 so short a cut it is to the knowledge of ,god1 when people come into the right way1 which is to turn1 in their minds and hearts1 to the voice of ,god1 and learn of ,him1 who is a ,spirit1 to be taught of ,him1 and led by ,him3 ,for in righteousness such shall be established1 and great shall be their peace4 ,a ,letter from ,james1 ,earl of ,marlborough1 a little before his ,death1 in the ,battle at ,sea1 on the ,coast of ,holland1 c4 ,,xxviii4 ,i believe the goodness of your nature1 and the friendship you have always borne me1 will receive with kindness the last office of your friend4 ,i am in health enough of body1 and1 through the mercy of ,god1 in ,jesus ,christ1 well disposed in mind4 ,this ,i premise1 that you may be satisfied that what ,i write proceeds not from any fantastic terror of mind1 but from a sober resolution of what concerns myself1 and earnest desire to do you more good after my death1 than mine example 7,god of his mercy pardon the badness of it67 in my lifetime may do you harm4 ,i will not speak aught of the vanity of this world2 your own age and experience will save that labour3 but there is a certain thing that goeth up and down in the world1 called religion1 dressed1 and pretended fantastically1 and to purposes bad enough1 which yet by such evil dealings loseth not its being4 ,the great good ,god hath not left it without a witness1 more or less1 sooner or later1 in every man's bosom1 to direct us in the pursuit of it2 and for the avoiding those inextricable disquisitions and entanglements our own frail reasons would perplex us withal1 ,god in his infinite mercy hath given us his holy word1 in which1 as there are many things hard to be understood1 so there is enough plain and easy to quiet our minds1 and direct us concerning our future being4 ,i confess to ,god and you1 ,i have been a great neglecter1 and1 ,i fear1 despiser of it3 ,god of his infinite mercy pardon me the dreadful fault6 ,but when ,i retired myself from the noise and deceitful vanity of the world1 ,i found no true comfort in any other resolution than what ,i had from thence3 ,i commend1 from the bottom of my heart1 the same to your1 ,i hope1 happy use4 ,dear ,hugh1 let us be more generous1 than to believe we die as the beasts that perish2 but with a christian1 manly1 brave resolution1 look to what is eternal4 ,i will not trouble you further4 ,the only great ,god1 and holy ,god1 ,father1 ,son1 and ,holy ,ghost1 direct you to a happy end of your life1 and send us a joyful resurrection6 ,so prays your true friend1 ,marlborough4 ,,xxix4 ,the late ,sir ,henry ,vane must be too fresh in memory to need a character2 but it is certain1 his parts were of the first rate1 and superior to the generality of men2 but he would often say1 he owed them to religion4 ,in his youth he was much addicted to company1 and promised little to business2 but in reading a book1 called1 ,the ,signs of a ,godly ,man1 and being convicted in himself that they were just1 but that he had no share in any one of them1 he fell into that extreme anguish and horror1 that for some days and nights he took little food or rest1 which at once dissolved his old friendships1 and made those impressions and resolutions to religion1 that neither university1 courts1 princes1 nor parents1 nor any losses or disappointments that threatened his new course of life1 could weaken or alter4 ,and though this laid him under some disadvantages for a time1 his great integrity and abilities quickly broke through that obscurity2 so that those of very differing sentiments did not only admire1 but very often desired him to accept the most eminent negotiations of his country1 which he served according to his own principles with great success1 and a remarkable self-denial4 ,this great man's maxim was1 ,religion was the best master1 and the best friend2 for it made men wise1 and would never leave them that never left it2 which he found true in himself3 for as it made him wiser than those that had been his teachers1 so it made him firmer than any hero1 having something more than nature to support him3 which was the judgment as well of foreigners as others1 that had the curiosity to see him die4 ,making good some meditations of his own1 viz43 ,the day of death is the judge of all our other days3 the very trial and touch-stone of the actions of our life4 ,it is the end that crowns the work1 and a good death honoureth a man's whole life4 ,the fading corruption and loss of this life is the passage into a better4 ,death is no less essential to us1 than to live or to be born4 ,in flying death1 thou fliest thyself2 thy essence is equally parted into these two1 life and death4 ,it is no small reproach to a ,christian1 whose faith is in immortality1 and the blessedness of another life1 to fear death much1 which is the necessary passage thereunto4 ,,xxx4 ,the late earl of ,rochester was inferior to nobody in wit1 and hardly anybody ever used it worse1 if we believe him against himself in his dying reflections2 an account of which ,i have had from some that visited him in his sickness1 besides that larger one1 made public by the ,bishop of ,salisbury4 ,it was then that he came to think there was a ,god1 for he felt his lashes on his conscience1 and that there was such a thing as virtue1 and a reward for it4 ,christianity was no longer a worldly or absurd design2 but ,christ1 a ,saviour1 and a most merciful one2 and his doctrines plain1 just1 and reasonable1 and the true way to felicity here and hereafter4 ,admiring and adoring that mercy to him1 which he had treated with so much infidelity and obstinate contempt3 wishing only for more life to confute his past one1 and in some measure to repair the injuries he had done to religion by it2 begging forgiveness for ,christ's sake1 though he thought himself the most unworthy of it for his own1--thus died the witty ,lord ,rochester1 and this retreat he made from the world he had so great a name in4 ,may the loose wits of the times1 as he desired1 take warning by him1 and not leave their repentance to a dying bed6 ,,xxxi4 ,a noble young man of the family of ,howard1 having yielded too much to the temptations of youth1 when upon his sick bed1 which proved his dying bed1 fell under the power and agony of great convictions1 mightily bewailing himself in the remembrance of his former extravagancies2 crying strongly to ,god to forgive him1 abhorring his former course1 and promising amendment1 if ,god renewed life to him4 ,however1 he was willing to die1 having tasted of the love and forgiveness of ,god2 warning his acquaintance and kindred that came to see him to fear ,god1 and forsake the pleasures and vanity of this world3 and so willingly yielded his soul from the troubles of time1 and frailties of mortality4 ,,xxxii4 ,the late princess ,elizabeth of the ,rhine of right claimeth a memorial in this discourse1 her virtue giving greater lustre to her name than her quality1 which yet was of the greatest in the ,german empire4 ,she chose a single life1 as freest of care1 and best suited to the study and meditation she was always inclined to2 and the chief diversion she took1 next to the air1 was in some such plain and housewifely entertainments as knitting1 c4 ,she had a small territory1 which she governed so well1 that she showed herself fit for a greater4 ,she would constantly1 every last day in the week1 sit in judgment1 and hear and determine causes herself2 where her patience1 justice1 and mercy were admirable2 frequently remitting her forfeitures1 where the party was poor1 or otherwise meritorious4 ,and what was excellent1 though unusual1 she would temper her discourses with religion1 and strangely draw concerned parties to submission and agreement2 exercising not so much the rigour of her power1 as the power of her persuasion4 ,her meekness and humility appeared to me extraordinary2 she never considered the quality1 but the merit of the people she entertained4 ,did she hear of a retired man1 hid from the world1 and seeking after the knowledge of a better1 she was sure to set him down in the catalogue of her charity1 if he wanted it2 ,i have casually seen1 ,i believe1 fifty tokens sealed and superscribed to the several poor subjects of her bounty1 whose distances would not suffer them to know one another1 though they knew her1 whom yet some of them had never seen4 ,thus1 though she kept no sumptuous table in her own court1 she spread the tables of the poor in their solitary cells2 breaking bread to virtuous pilgrims1 according to their want1 and her ability4 ,abstemious in herself1 and in apparel void of all vain ornaments4 ,i must needs say1 her mind had a noble prospect2 her eye was to a better and more lasting inheritance than can be found below3 which made her often to despise the greatness of courts1 and learning of the schools1 of which she was an extraordinary judge4 ,being once at ,hamburgh1 a religious person1 whom she went to see for religion's sake1 telling her it was too great an honour for him1 that he should have a visitant of her quality come under his roof1 that was allied to so many great kings and princes of this world1 she humbly answered3 ,if they were godly as well as great1 it would be an honour indeed2 but if you knew what that greatness was as well as ,i1 you would value less that honour4 ,being in some agony of spirit1 after a religious meeting we had in her own chamber1 she said1 ,it is a hard thing to be faithful to what one knows3 ,oh1 the way is strait6 ,i am afraid ,i am not weighty enough in my spirit to walk in it4 ,after another meeting1 she uttered these words3 ,i have records in my library1 that the ,gospel was first brought out of ,england hither into ,germany1 by the ,english1 and now it is come again4 ,she once withdrew1 on purpose to give her servants the liberty of discoursing with us1 that they might the more freely put what questions of conscience they desired to be satisfied in2 for they were religious3 suffering both them1 and the poorest of her town1 to sit by her in her own bedchamber1 where we had two meetings4 ,i cannot forget her last words1 when ,i took my leave of her3 ,let me desire you to remember me1 though ,i live at this distance1 and that you should never see me more3 ,i thank you for this good time2 and know and be assured1 though my condition subjects me to divers temptations1 yet my soul hath strong desires after the best things4 ,she lived her single life till about sixty years of age1 and then departed at her own house in ,herwerden1 in the year #afhj1 as much lamented as she had lived beloved of the people3 to whose real worth1 ,i do1 with a religious gratitude1 for her kind reception1 dedicate this memorial4 ,,xxxiii4 ,bulstrode ,whitlock1 has left his own character in his ,memoirs of ,english affairs2 a book that shows both his employments and greater abilities4 ,he was almost ever a commissioner and companion with those great men that the lords and commons of ,england1 at several times1 appointed to treat with ,king ,charles ,i4 for a peace4 ,he was commissioner of the great seal1 ambassador to the crown of ,sweden1 and sometimes president to the council3 a scholar1 a lawyer1 a statesman2 in short1 he was one of the most accomplished men of the age4 ,being with him sometimes at his own house in ,berkshire1 where he gave me that account ,i have related of chancellor ,oxenstiern1 amongst many serious things he spoke1 this was very observable1 ,i have ever thought1 said he1 there has been one true religion in the world1 and that is the work of the ,spirit of ,god in the hearts and souls of men4 ,there have been indeed divers forms and shapes of things1 through the many dispensations of ,god to men1 answerable to his own wise ends1 in reference to the low and uncertain state of man in the world2 but the old world had the ,spirit of ,god1 for it strove with them2 and the new world has had the ,spirit of ,god1 both ,jew and ,gentile1 and it strives with all2 and they that have been led by it1 have been the good people in every dispensation of ,god to the world4 ,and ,i myself must say1 ,i have felt it from a child to convince me of my evil and vanity1 and it has often given me a true measure of this poor world1 and some taste of divine things2 and it is my grief ,i did not more early apply my soul to it4 ,for ,i can say1 since my retirement from the greatness and hurries of the world1 ,i have felt something of the work and comfort of it1 and that it is both ready and able to instruct1 and lead and preserve those that will humbly and sincerely hearken to it4 ,so that my religion is the good ,spirit of ,god in my heart2 ,i mean1 what that has wrought in me and for me4 ,and after a meeting at his house1 to which he gave an entire liberty for all that pleased to come1 he was so deeply affected with the testimony of the light1 spirit1 and grace of ,christ in man1 as the gospel dispensation1 that after the meeting closed in prayer1 he rose up1 and pulled off his hat1 and said1 ,this is the everlasting gospel ,i have heard this day3 and ,i humbly bless the name of ,god1 that ,he has let me live to see this day1 in which the ancient gospel is again preached to them that dwell upon the earth4 ,,xxxiv4 ,a sister of the family of ,penn1 in ,buckinghamshire1 a young woman delighting in the finery and pleasures of the world1 was seized with a violent illness that proved mortal to her4 ,in the time of her sickness she fell into great distress of soul1 bitterly bewailing the want of that inward peace which makes a death-bed easy to the righteous4 ,after several days' languishing1 a little consolation appeared after this manner4 ,she was some hours in a kind of trance2 she apprehended she was brought into a place where ,christ was2 to whom1 could she but deliver her petition1 she hoped to be relieved4 ,but her endeavours increased her pain3 for as she pressed to deliver it1 he turned his back upon her1 and would not so much as look towards her4 ,but that which added to her sorrow1 was1 that she beheld others admitted3 however1 she gave not over importuning him4 ,and when almost ready to faint1 and her hope to sink1 he turned one side of his face towards her1 and reached forth his hand1 and received her request3 at which her troubled soul found immediate consolation4 ,turning to those about her1 she repeats what had befallen her1 adding1 ,bring me my new clothes1 take off the lace and finery2 and charged her relations1 not to deck and adorn themselves after the manner of the world3 for that the ,lord ,jesus1 whom she had seen1 appeared unto her in the likeness of a plain countryman1 without any trimming or ornament whatever2 and that his servants ought to be like ,him4 ,,xxxv4 ,my own father1 after thirty years employment1 with good success1 in divers places of eminent trust and honour in his own country1 upon a serious reflection1 not long before his death1 spoke to me in this manner3 ,son ,william1 ,i am weary of the world3 ,i would not live over my days again1 if ,i could command them with a wish3 for the snares of life are greater than the fears of death4 ,this troubles me1 that ,i have offended a gracious ,god1 that has followed me to this day4 ,oh1 have a care of sin3 that is the sting both of life and death4 ,three things ,i commend to you4 ,first1 ,let nothing in this world tempt you to wrong your conscience2 ,i charge you1 do nothing against your conscience1 so will you keep peace at home1 which will be a feast to you in the day of trouble4 ,secondly1 ,whatever you design to do1 lay it justly1 and time it seasonably2 for that gives security and dispatch4 ,lastly1 ,be not troubled at disappointments2 for if they may be recovered1 do it2 if they cannot1 trouble is vain4 ,if you could not have helped it1 be content2 there is often peace and profit in submitting to ,providence1 for afflictions make wise4 ,if you could have helped it1 let not your trouble exceed instruction for another time3 these rules will carry you with firmness and comfort through this inconstant world4 ,at another time he inveighed against the profaneness and impiety of the age2 often crying out1 with an earnestness of spirit1 ,woe to thee1 ,o ,england6 ,god will judge thee1 ,o ,england6 ,plagues are at thy door1 ,o ,england6 ,he much bewailed that divers men in power1 and many of the nobility and gentry of the kingdom1 were grown so dissolute and profane2 often saying1 ,god has forsaken us2 we are infatuated2 we will shut our eyes2 we will not see our true interests and happiness3 we shall be destroyed6 ,apprehending the consequences of the growing looseness of the age to be our ruin2 and that the methods most fit to serve the kingdom with true credit1 at home and abroad1 were too much neglected3 the trouble of which did not a little help to feed his distemper1 which drew him daily nearer to his end3 and as he believed it1 so less concerned or disordered1 ,i never saw him at any time2 of which ,i took good notice3 wearied to live1 as well as near to die1 he took his leave of us1 and of me1 with this expression1 and a most composed countenance3 ,son ,william1 if you and your friends keep to your plain way of preaching1 and keep to your plain way of living1 you will make an end of the priests to the end of the world4 ,bury me by my mother3 live all in love3 shun all manner of evil3 and ,i pray ,god to bless you all3 and ,he will bless you4 ,,xxxvi4 ,anthony ,lowther1 of ,mask1 a person of good sense1 of a sweet temper1 a just mind1 and of a sober education2 when of age to be under his own government1 was drawn by the men of pleasure of the town1 into the usual freedoms of it1 and was as much a judge as anybody of the satisfaction that way of living could yield2 but some time before his sickness1 with a free and strong judgment1 he would frequently upbraid himself1 and contemn the world for those unreasonable as well as unchristian liberties that so much abound in it2 which apprehension increased by the instruction of a long and sharp sickness1 he would often despise their folly1 and abhor their guilt2 breathing1 with some impatience1 after the knowledge of the best things1 and the best company2 losing as little time as he could1 that he might redeem the time he had lost2 testifying often1 with a lively relish1 to the truth of religion1 from the sense he had of it in his own breast3 frequently professing1 he knew no joy comparable to that of being assured of the love and mercy of ,god2 which1 as he often implored with strong convictions1 and a deep humility and reverence1 so he had frequently tastes thereof before his last period2 pressing his relations and friends1 in a most serious and affectionate manner1 to love ,god1 and one another more1 and this vile world less4 ,and of this he was so full1 it was almost ever the conclusion of his most inward discourses with his family2 though he sometimes said1 he could have been willing to have lived1 if ,god had pleased1 to see his younger children nearer a settlement in the world2 yet he felt no desire to live longer in the world1 but on the terms of living better in it4 ,for that he did not only think virtue the safest1 but the happiest way of living3 commending and commanding it to his children upon his last blessing4 ,i shall conclude this chapter of retired1 aged1 and dying persons1 with some collections ,i have made out of the life of a person of great piety and quality of the ,french nation4 ,,xxxvii4 ,du ,renti1 a young nobleman of ,france1 of admirable parts1 as well as great birth1 touched with a sense of the vanity of the world1 and the sweetness of a retired and religious life1 notwithstanding the honours and employments that waited for him1 abandons the pride and pomp of the world1 to enjoy a life of more communion with ,god3 do but hear him3 ,i avow1 saith he1 that ,i have no gust in anything where ,i find not ,jesus ,christ2 and for a soul that speaks not of ,him1 or in which we cannot taste any effect of grace flowing from his ,spirit1 7which is the principle of operations1 both inward and outward1 that are solidly ,christian17 speak not to me at all of such an one3 could ,i1 as ,i may say1 behold both miracles and wonders there1 and yet not ,jesus ,christ1 nor hear any talk of ,him1 ,i count all but amusement of spirit1 loss of time1 and a very dangerous precipice4 ,let us encourage ourselves to lead this life unknown1 and wholly hid from men1 but most known to and intimate with ,god2 divesting ourselves1 and chasing out of our minds all those many superfluities1 and those many amusements1 which bring with them so great a damage1 that they take up our mind1 instead of ,god4 ,so that when ,i consider that which thwarts and cuts into so many pieces this holy1 this sweet1 and amiable union1 which we should have continually with ,god1 it appears1 that it is only a monsieur1 a madame1 a compliment1 and chatting1 indeed a mere foolery2 which notwithstanding doth ravish and wrest from us the time that is so precious1 and the fellowship that is so holy1 and so desirable4 ,let us quit this1 ,i pray you1 and learn to court it with our own ,master2 let us well understand our part1 our own world1 as we here phrase it1 not that world ,i mean1 which we do renounce1 but that wherein the children of ,god do their duties to their ,father4 ,there is nothing in this world so separate from the world1 as ,god2 and the greater the saints are1 the greater is their retirement into ,him4 ,this our ,saviour taught us whilst ,he lived on earth1 being in all his visible employments united to ,god1 and retired into the bosom of his ,father4 ,since the time that ,i gave up my liberty to ,god1 as ,i told you1 ,i was given to understand to what a state of annihilation the soul must be brought1 to render it capable of union with ,him3 ,i saw my soul reduced into a small point1 contracted and shrunk up to nothing3 and at the same time ,i beheld myself1 as if encompassed with whatsoever the world loves and possesseth2 and1 as it were1 a hand removing all this far from me1 throwing it into the ocean of annihilation4 ,in the first place1 ,i saw removed all exterior things1 kingdoms1 great offices1 stately buildings1 rich household-stuff1 gold and silver1 recreations1 pleasures2 all which are great encumbrances to the soul's passing on to ,god1 of which therefore his pleasure is1 that she be stripped1 that she may arrive at the point of nakedness and death1 which will bring her into possession of solid riches and real life4 ,assure yourself1 there is no security in any state1 but this of dying and annihilation2 which is to be baptized into ,christ's death1 that we live the life of mortification4 ,our best way is therefore to divest ourselves of all1 that the holy child ,jesus may govern all4 ,all that can be imagined in this lower world is of small concernment1 though it were the losing of all our goods1 and the death of all the men in it2 this poor ant-hill is not worthy of a serious thought4 ,had we but a little faith1 and a little love1 how happy should we esteem ourselves in giving away all1 to attend no more1 save on ,god alone2 and to say1 ,deus meus et omnia2 my ,god1 and my all6 ',being1' saith he1 'in a chapel richly wainscotted1 and adorned with very excellent sculpture1 and with imagery1 ,i beheld it with some attention1 having had some skill in these things1 and saw the bundles of fleurs-de-luce1 and of flowers in the form of borders1 and of very curious workmanship2 it was on a sudden put into my mind1 ,the original of what thou seest would not detain thee at all in seeing it4 ,and ,i perceived1 that indeed all these1 and those flowers themselves1 not in pictures1 would not have taken me up2 and all the ornaments which architecture and art invent are but things most mean and low1 running in a manner only upon flowers1 fruits1 branches1 harpies1 and chimeras1 part whereof are in their very being but things common and low1 and part of them merely imaginary2 and yet man1 who croucheth to everything1 renders himself amorous and a slave of them2 no otherwise than as if a good workman should stand to copy out1 and counterfeit some trifles and fopperies4 ,i considered by this sight how poor man was to be cheated1 amused1 and diverted from his sovereign good4 ,and since that time1 ,i could make no more stand to consider any of these things2 and if ,i did it1 ,i should reproach myself for it1 as no sooner seeing them in churches or elsewhere1 but this presently put upon my spirit4 ,the original is nothing2 the copy and the image is yet less2 each thing is vain1 except the employment of ourselves about ,god alone4 ,an absolute abnegation will be necessary to all things1 to follow in simplicity1 without reserve or reflection1 what our ,saviour shall work in us1 or appoint for us1 let it be this or that4 ,this way was showed me1 in which ,i ought to walk towards ,him3 and hence it is1 that all things to me ordinarily are without any gust or delight4 ,i assure you1 it is a great shame to a ,christian to pass his days in this world more at ease than ,jesus ,christ here passed his3 ah6 had we but a little faith1 what repose could we take out of the cross6' ,i will conclude his sayings with his dying blessing to his surviving children4 ,i pray ,god bless you1 and may it please ,him to bless you1 and to preserve you by his grace from the evil of the world1 that you may have no part therein3 and1 above all1 my children1 that you may live in the fear and love of ,god1 and yield due obedience to your mother4 ,expressions of that weight and moment to the immortal good of man1 that they abundantly prove to all sensible readers1 that the author was a man of an enlightened mind1 and of a soul mortified to the world1 and quickened to some tastes of a supernatural life3 let his youth1 let his quality1 adorned with so much zeal and piety1 so much self-denial and constancy1 become exemplary to those of worldly quality1 who may be the readers of this book4 ,some perhaps will hear that truth from the several authors ,i have reported1 whose names1 death1 and time have recovered from the envy of mess that would hardly endure it from me1 if at all from the living4 ,be it as it will1 ,i shall abundantly rejoice1 if ,god shall please to make any part of this discourse effectual to persuade any into the love of holiness1 without which1 certain it is1 no man shall see the ,lord3 but the pure in heart shall behold ,him for ever4 ,to conclude1 ,i cannot pass this reflection upon what is observed of the sayings of dying men1 and which to me seems to have great instruction in it1 viz43 ,all men agree1 when they come to die1 it is best to be religious2 to live a holy1 humble1 strict1 and self-denying life2 retired1 solitary1 temperate1 and disencumbered of the world4 ,then loving ,god above all1 and our neighbours as ourselves1 forgiving our enemies1 and praying for them1 are solid things1 and the essential part of religion1 as the true ground of man's happiness4 ,then all sin is exceeding sinful1 and yields no more pleasure3 but every inordinate desire is burthensome1 and severely reproved4 ,then the world1 with all the lawful comforts in it1 weighs light against that sense and judgment1 which such men have between the temporal and the eternal4 ,and since it is thus with dying men1 what instruction is it to the living1 whose pretence for the most part is a perpetual contradiction8 ,o that men would learn to number their days1 that they might apply their hearts to wisdom6 of which1 the fear of the ,lord is the true and only beginning4 ,and blessed are they that fear always1 for their feet shall be preserved from the snares of death4 ,,chapter ,,xxii4 #a4 ,of the way of living among the first ,christians4--#b4 ,an exhortation to all professing ,christianity1 to embrace the foregoing reasons and examples4--#c4 ,plain dealing with such as reject them4--#d4 ,their recompenses4--#e4 ,the author is better persuaded and assured of some3 an exhortation to them4--#f4 ,encouragement to the children of light to persevere1 from a consideration of the excellency of their reward2 the end and triumph of the ,christian conqueror4 ,the whole concluded with a brief supplication to ,almighty ,god4 ,,the ,,conclusion4 ,i4 ,having finished so many testimonies as my time would give me leave1 in favour of this subject1 ,no ,cross1 ,no ,crown2 no temperance1 no happiness2 no virtue1 no reward3 no mortification1 no glorification3 ,i shall conclude with a short description of the life and worship of the ,christians1 within the first century or hundred years after ,christ3 what simplicity1 what spirituality1 what holy love and communion1 did in that blessed age abound among them6 ,it is delivered originally by ,philo ,judus1 and cited by ,eusebius ,pamphilius1 in his ,ecclesiastical history2#gh that those ,christians renounced their substance1 and severed themselves from all the cares of this life2 and forsaking the cities1 they lived solitarily in fields and gardens4 ,they accounted their company who followed the contrary life of cares and bustles1 as unprofitable and hurtful unto them1 to the end that with earnest and fervent desires1 they might imitate them which led this prophetical and heavenly life--,in many places1 says he1 this people liveth1 for it behoveth as well the ,grecians as the ,barbarians1 to be partakers of this absolute goodness2 but in ,egypt1 in every province1 they abound3 and especially about ,alexandria4 ,from all parts the better sort withdrew themselves into the soil and place of these worshippers1 as they were called1 as a most commodious place1 adjoining to the lake of ,mary1 in a valley very fit1 both for its security and the temperance of the air4 ,they are further reported to have had meeting-houses1 where the most part of the day was employed in worshipping ,god3 that they were great allegorizers of the ,scriptures1 making them all figurative2 that the external show of words1 or the letter1 resembleth the superficies of the body2 and the hidden sense or understanding of the words seem in the place of the soul2 which they contemplate by their beholding names1 as it were1 in a glass4 ,that is1 their religion consisted not chiefly in reading the letter1 disputing about it1 accepting things in literal constructions1 but in the things declared of the substance itself1 bringing things nearer to the mind1 soul1 and spirit1 and pressing into a more hidden and heavenly sense2 making religion to consist in the temperance and sanctity of the mind1 and not in the formal bodily worship1 so much now-a-days in repute1 fitter to please comedians than ,christians4 ,such was the practice of those times3 but now the case is altered2 people will be ,christians1 and have their worldly-mindedness too2 but though ,god's kingdom suffer violence by such1 yet shall they never enter3 the life of ,christ and his followers hath in all ages been another thing2 and there is but one way1 one guide1 one rest2 all of which are pure and holy4 #gh ,philo ,judus1 of the worship of ,egypt and ,alexandria4 ,euseb4 ,pam4 ,eccl4 ,hist4 #a4 #b4 c4 #ag4 ,,ii4 ,but if any1 notwithstanding our many sober reasons1 and numerous testimonies from ,scripture1 or the example or experience of religious1 worldly1 and profane living and dying men at home and abroad1 of the greatest note1 fame1 and learning in the whole world1 shall yet remain lovers and imitators of the folly and the vanity condemned3 if the cries and groans1 sighs and tears1 and complaints1 and mournful wishes of so many reputed great1 nay1 some sober men2 ,o that ,i had more time6 ,o that ,i might live a year longer1 ,i would live a stricter life6 ,o that ,i were a poor ,jean ,urick6 ,all is vanity in this world6 ,o my poor soul6 whither wilt thou go8 ,o that ,i had the time spent in vain recreations6 ,a serious life is above all3 and such like4 ,if1 ,i say1 this by no means can prevail1 but if yet they shall proceed to folly1 and follow the vain world1 what greater evidence can they give of their heady resolution1 to go on impiously to despise ,god1 to disobey his precepts1 to deny ,christ1 to scorn1 not to bear his cross1 to forsake the examples of his servants1 to give the lie to the dying serious sayings and consent of all ages2 to harden themselves against the checks of conscience1 to befool and sport away their precious time1 and poor immortal souls to woe and misery8 7,exod4 xxxii4 #f2 ,amos1 vi4 #c-f2 ,ephes4 iv4 #ag1 #bd47 ,in short1 it is plain to discover1 you have neither reason to justify yourselves1 nor yet enough of modesty to blush at your own folly2 but as those that have lost the sense of one and the other1 go on to eat and drink1 and rise up to play4 7,matt4 xix4 #af-bb47 ,in vain1 therefore1 is it for you to pretend to fear the ,god of heaven1 whose minds serve the god of the pleasure of this world3 in vain is it to say1 you believe in ,christ1 who receive not his self-denying doctrine3 and to no better purpose will all you do avail4 ,if he that had loved ,god and his neighbour1 and kept the commandments from his youth1 was excluded from being a disciple1 because he sold not all1 and followed ,jesus2 with what confidence can you call yourselves ,christians1 who have neither kept the commandments1 nor yet forsaken anything to be so8 ,and if it was a bar betwixt him and the eternal life he sought1 that1 notwithstanding all his other virtues1 love to money and his external possessions could not be parted with1 what shall be your end1 who cannot deny yourselves many less things1 but are daily multiplying your inventions to please your fleshly appetites8 ,certainly1 much more impossible is it to forsake the greater4 ,christ tried his love1 in bidding him forsake all1 because he knew1 for all his brags1 that his mind was rivetted therein3 not that if he had enjoyed his possessions with ,christian indifferency1 they might not have been continued2 but what then is their doom1 whose hearts are so fixed in the vanities of the world1 that they will rather make them ,christian1 than not to be ,christians in the use of them8 ,but such a ,christian this young man might have been1 who had more to say for himself than the strictest ,pharisee living dare pretend to2 yet he went away sorrowful from ,jesus4 ,should ,i ask you1 if ,nicodemus did well to come by night1 7,john1 iii4 #a-e17 and be ashamed of the great ,messiah of the world8 and if he was not ignorant when ,christ spake to him of the new birth8 ,i know you will answer me1 he did very ill1 and was very ignorant2 but stay a while2 the beam is in your own eyes3 you are ready doubtless to condemn him1 and the young man1 for not doing what you not only refuse to do yourselves1 but laugh at others for doing4 ,nay1 had such passages not been writ1 and were it not for the reverence some pretend for the ,scriptures1 they would both be as stupid as ,nicodemus in their answers to such heavenly matters1 and ready to call it canting to speak so1 as it is frequent for you1 when we speak to the same effect1 though not the same words3 just as the ,jews1 at what time they called ,god their ,father1 they despised his ,son2 and when ,he spake of sublime and heavenly mysteries1 some cried1 ,he has a devil2 others1 ,he is mad2 and most of them1 ,these are hard sayings1 who can hear them8 ,,iii4 ,and to you all that sport yourselves after the manners of the world1 let me say1 that you are of those who profess you know ,god1 but in works deny ,him2 living in those pleasures which slay the just in yourselves4 7,tit4 i4 #af47 ,for though you talk of believing1 it is no more than taking it for granted that there is a ,god1 a ,christ1 ,scriptures1 c4 without further concerning yourselves to prove the verity thereof to yourselves or others1 by a strict and holy conversation3 which slight way of believing is but a light and careless way of ridding yourselves of further examination2 and rather throwing them off with an inconsiderate granting of them to be so1 than giving yourselves the trouble of making better inquiry1 leaving that to your priests1 ofttimes more ignorant1 and not less vain and idle than yourselves1 which is so far from a gospel faith1 that it is the least respect you can show to ,god1 ,scriptures1 c4 and next to which kind of believing1 is nothing1 under a denial of all4 ,but if you have hitherto laid aside all temperance1 reason1 and shame1 at least be entreated to resume them now on a matter of this importance1 and whereon no less concernment rests1 than your temporal and eternal happiness4 ,oh1 retire1 retire2 observe the reproofs of instruction in your own minds3 that which begets sadness in the midst of mirth1 which cannot solace itself1 nor be contented below immortality1 which calls often to an account at nights1 mornings1 and other seasons3 which lets you see the vanity1 the folly1 the end and misery of these things2 this is the just principle and holy ,spirit of the ,almighty within you3 hear ,him1 obey ,him3 converse with them who are led by ,him1 and let the glories of another world be eyed1 and the heavenly recompense of reward kept in sight4 ,admit not the thoughts of former follies to revive2 but be steady1 and continually exercised by his grace1 to deny ungodliness and worldly lusts1 and to live soberly1 righteously1 and godly in this present world3 7,tit4 ii4 #ab37 for this is the true and heavenly nature of ,christianity1 to be so awakened and guided by the ,spirit and grace of ,god1 as to leave the sins and vanities of the world1 and to have the affections regenerated1 the mind reformed1 and the whole man so baptised into purity and faithfulness towards ,god and man2 as to act with reverence1 justice1 and mercy3 to care for very few things2 to be content with what you have3 to use all as if you used them not2 and to be so disentangled from the lusts1 pleasures1 profits1 and honours of the world1 as to have the mind raised to things above1 the heart and affections fixed there3 that in all things you may glorify ,god1 and be as lights set on a hill1 whose shining examples may be conducing to the happiness of others1 who1 beholding such good works1 may be converted1 and glorify ,god the ,father of lights1 in whom you all would be eternally blessed4 ,,iv4 ,but if the impenitence of any is so great1 their pursuit of folly so earnest1 and notwithstanding what has been thus seriously offered to reclaim them1 they are resolved to take their course1 and not to be at leisure for more divine things1 ,i have this further to leave with them from the ,almighty1 who first called me to this work3 that tribulation1 anguish1 and sorrow1 7,rom4 ii4 #d1 #e1 #f1 #i17 shall make their dying beds2 indignation and wrath shall wind up their days1 and trouble and vexation of mind and spirit shall be the miserable fruits which they shall reap1 as the reward of all their wretched folly and rebellion6 ,be not deceived1 ,god will not be mocked3 7,gal4 vi4 #d-h17 it is so irreversibly decreed1 ,whatever is sown here1 shall be reaped hereafter4 ,and just is the ,almighty1 to make good his determinations upon such1 who1 instead of employing the time given them to work out their salvation with fear and trembling1 have spent it in the pleasures of the flesh1 which perish2 as if their heaven were here4 ,nor can it seem unreasonable1 since ,he hath thus long waited with remission of sins1 and eternal life in his hand1 to distribute to them that repent3 that if such will not1 to recompense so great obstinacy and love of this perishing world1 with everlasting tribulation4 7,rev4 iii4 #bj1 xxi4 #bg1 xxii4 #ac-ae47 ,v4 ,but ,i am otherwise persuaded of many3 yes1 ,i am assured the mercies of the everlasting ,god have been so extended to many1 that this will prove an effectual call to bring them out of the ways and customs of this corrupted and corrupting world2 and a means of establishing such1 who hitherto have been unfaithful to what they have been already convinced of4 ,and you1 my friends1 whose minds have received the alarm1 whose hearts have truly heard the voice of one crying in the wilderness1 where you have been straying from the ,lord1 ,repent6 repent6 ,to you1 in the name of the great and living ,god1 ,i speak1 ,i cry1 ,come away1 come away3 ah6 what do you do there8 ,why are you yet behind8 ,that is not your rest2 it is polluted with the sins and vanities of a perishing world3 gird up your loins3 eye your light1 one in all1 ,christ ,jesus1 the same yesterday1 to-day1 and for ever3 who hath enlightened every one3 7,john1 i4 #i37 follow ,him1 ,he will lead you to the city of ,god1 that has foundations1 into which the wicked cannot enter4 ,,vi4 ,mind not the difficulties of your march2 great and good things were never enterprised and accomplished without difficulty1 which does but render their enjoyment more pleasant and glorious in the end4 ,let the holy men and women of old be your examples3 remember good old ,abraham1 7,gen4 xii4 #a1 #b17 the excellency of whose faith is set out by his obedience to the voice of ,god1 in forsaking his father's house1 kindred1 country1 c4 ,and ,moses1 that might in probability have been made a king1 by faith in ,god leaves ,egypt's glory and ,pharaoh's favours1 and chooses rather a sojourn and pilgrimage with the despised1 afflicted1 tormented ,israelites in the wilderness1 than to enjoy the pleasures of that great court for a season2 esteeming ,christ's reproaches greater riches than ,egypt's treasures4 7,heb4 xi4 #bd-bg2 ,isaiah1 liv4 #c47 ,but above all1 how great was the reproach1 how many the sufferings1 how bitter the mockings1 which ,jesus suffered at the hands of his enemies6 ,yet with what patience1 meekness1 forgiveness1 and constancy1 did ,he in all his actions1 demean himself towards his bloody persecutors1 despising the shame1 enduring the cross1 for the joy that was set before him6 7,heb4 xii4 #ab47 ,and hath left us this glorious example1 that we should follow his steps2 7#a ,peter1 ii4 #bb1 #bc27 which hath in almost every age been imitated by some4 ,the apostles sealed their testimonies with their blood1 and multitudes after the example of their constancy1 esteeming it the greatest honour1 as it was always attended with the signal demonstration of the ,divine presence4 ,how memorable was that of ,origen3 ,if my father were weeping upon his knees before me1 and my mother hanging about my neck behind me1 and all my brethren1 sisters1 and kinsfolk lamenting on every side1 to retain me in the life and practice of the world1 ,i would fling my mother to the ground1 run over my father1 despise all my kindred1 and tread them under my feet1 that ,i might run to ,christ4 ,yet it is not unknown1 how dutiful and tender he was in those relations4 ,not much unlike to this was that noble and known instance of latter times1 in ,galeacius ,carraciolus1 marquis of ,vico1 who abandoned his friends1 estate1 and country1 resolutely saying with ,moses1 that he would rather suffer afflictions with the first reformers and ,protestants1 than enjoy his former plenty1 favours1 and pleasures1 with his old religion4 7#b ,tim4 iii4 #ab2 #a ,peter1 iv4 #a-e47 ,nor is it possible for any now to quit the world1 and live a serious1 godly life in ,christ1 without the like suffering and persecution4 ,there are among us also some who have suffered the displeasure of their most dear and intimate relations and friends2 and all those troubles1 disgraces1 and reproaches1 which are accustomed to attend such as decline the honours1 pleasures1 ambition1 and preferments of the world1 and that choose to live a humble1 serious1 and self-denying life before the ,lord3 but they are very unequal to the joy and recompense that follow4 ,for though there be no affliction that is not grievous for the present1 yet1 what says the man of ,god8 it works a far more exceeding weight of glory in the end4 ,this has been both the faith and experience of those1 that in all ages have trusted in ,god1 who have not fainted by the way2 but enduring1 have obtained an eternal diadem4 ,wherefore1 since we are compassed about with so great a cloud of witnesses1 let us lay aside every weight and burden1 and the sin and vanities that do so easily beset us1 and with a constant holy patience run our race1 having our eye fixed upon ,jesus1 the ,author and ,finisher of our faith1 not minding what is behind2 7,heb4 xii4 #a2 ,rom4 v4 #a-d27 so shall we be delivered from every snare4 ,no temptations shall gain us1 no frowns shall scare us from ,christ's cross1 and our blessed self-denial4 7,phil4 iii4 #ac2 ,rom4 ii4 #g47 ,and honour1 glory1 immortality1 and a crown of eternal life shall recompense all our sufferings in the end4 99 99 99 99 99 ,o ,lord ,god6 thou lovest holiness1 and purity is thy delight in the earth2 wherefore ,i pray thee1 make an end of sin1 and finish transgression1 and bring in thy everlasting righteousness to the souls of men1 that thy poor creation may be delivered from the bondage it groans under1 and the earth enjoy her sabbath again3 that thy great ,name may be lifted up in all nations1 and thy salvation renowned to the ends of the world4 ,for thine is the kingdom1 the power1 and the glory1 for ever4 ,amen4 ,,index4 ,,the ,,names ,,of ,,those ,,persons ,,that ,,are ,,cited ,,in ,,favour ,,of ,,the ,,virtue ,,and ,,temperance ,,maintained ,,in ,,the ,,foregoing ,,discourse4 ,i4 ,,heathen ,,kings1 ,,emperors1 ,,and ,,rulers1 ,,among ,,the ,,greeks ,,and ,,romans4 ,page4 ,adrian1 #bej ,agasicles1 #bdj ,agesilaus1 ibid4 ,agathocles1 #bcd ,agis1 #bda ,alcamenes1 ibid4 ,alexander ,severus1 #bef ,alexandrides1 #bdb ,anaxilas1 ibid4 ,antigonus1 #bce ,archidamus1 #bdb ,aristides1 #bcf ,ariston1 #bdb ,artaxerxes ,mnemon1 #bcd ,augustus1 #bdi ,marcus ,aurelius ,antoninus1 #bea ,cato1 #bdh ,cleomenes1 #bdc ,clitomachus1 #bch ,cyrus1 #bcc ,demosthenes1 #bci ,dersyllidas1 #bdc ,dioclesian1 #beg ,epaminondas1 #bch ,hippodamus1 #bdc ,leonidas1 ibid4 ,lysander1 #bdd ,lacedmonian ,customs1 #bde ,lycurgus1 #bdg ,pausanias1 #bdd ,pericles1 #bcg ,philip of ,macedon1 #bcd ,phocion1 #bcg ,ptolemy1 #bce ,themistocles1 #bcf ,theodosius1 #beg ,theopompus1 #bdd ,trajan1 #bej ,vespasian1 ibid4 ,xenophanes1 #bce ,,ii4--,,heathen ,,philosophers4 ,anacharsis1 #bfg ,anaxagoras1 ibid4 ,antisthenes1 #bge ,aristotle1 #bha ,bias1 #bfd ,bambycatii1 #bff ,bion1 #bgh ,chilon1 #bfc ,cleobulus1 #bfe ,crates1 #bha ,democritus1 #bgj ,demonax1 #bgh ,diogenes1 #bgi ,epictetus1 #bhh ,gymnosophist1 #cdc ,gyncosmi ,gynconomi1 #bff ,heraclitus1 #bfh ,hippias1 #bff ,mandanis1 #bhb ,periander1 #bfd ,pertinax1 #bef ,pescennius1 ibid4 ,pittacus1 #bfe ,plato1 #bgd ,pythagoras1 #beh ,scipio ,africanus1 #bdi ,seneca1 #bhe ,socrates1 #bga ,solon1 #bei ,thales1 #beh ,xenocrates1 #bgg ,zeno1 #bhb ,,iii4--,,virtuous ,,heathen ,,women4 ,cornelia1 #bib ,hipparchia1 #bia ,penelope1 #bij ,plotina1 #bib ,pompei ,plautina1 ibid4 ,,iv4--,,christian ,,testimonies ,,of ,acacius ,bishop of ,amida1 #cbb ,ambrose1 #cjg ,augustine1 #cjh ,cardan1 ibid4 ,clement ,romanus1 #cje ,council of ,carthage1 #cjh ,gratian1 #cji ,gregory1 #cjf ,jerome1 #aai ,luther1 #abh ,machiavel1 #cjf ,malorat1 #aah ,ouzelius1 #cje ,paulinus1 ,bishop of ,nola1 #cbb ,tertullian ,chrysostom1 #cjf ,theoph4 ,greg4 ,nazianzene1 #cif ,william ,tindall1 #afc ,bartholomew ,tertian1 #caf ,waldenses1 #cji1 #cah ---- of ,taverns1 #cab ---- ,dancing1 ibid4 ,bacon1 ,lord ,chancellor1 #ccd ,charles ,v41 #cbh ,chrysostom1 ibid4 ,dr4 ,donne1 #cch ,princess ,eliz4 of the ,rhine1 #cdd ,hugo ,grotius1 #cci ,count ,gondamor1 #ccf ,henry ,prince of ,wales1 #cce ,one of the family of ,howard1 #cdd ,sir ,christopher ,hatton1 #ccc ,ignatius1 #cbg ,justin ,martyr1 ibid4 ,francis ,junius1 #cdj ,james1 ,earl of ,marlborough1 #cda ,anthony ,lowther1 #cej ,sir ,john ,mason1 #ccj ,cardinal ,mazarine1 #ccg ,the ,great ,duke de ,montmorency1 #ccd ,count ,oxenstiern1 #ccg ,philip ,,iii4 ,king of ,spain1 #ccf ,a ,sister of the family of ,penn1 #cdg ,sir ,william ,penn1 #cdh ,sir ,walter ,raleigh1 #ccj ,cardinal ,richelieu1 #ccf ,du ,renti1 #cea ,earl of ,rochester1 #cdc ,a4 ,rivetus1 #cdj ,solomon1 #cbe ,sir ,philip ,sidney1 #cbi ,selden1 #cch ,salmasius1 #cci ,sir ,henry ,vane1 #cdb ,secretary ,walsingham1 #cbi ,sir ,henry ,wotton1 #ccc ,cardinal ,wolsey1 #cbh ,bulstrode ,whitlock1 #cdf ,,the ,,end4 ,joseph ,rickerby1 ,printer1 ,sherbourn ,lane4 99 99 99 99 99 ,transcriber's note3 ,minor typographical errors have been corrected without note4 ,irregularities and inconsistencies in the text have been retained as printed4 ,mismatched quotes are not fixed if it's not sufficiently clear where the missing quote should be placed4 ,the cover for the e,book version of this book was created by the transcriber and is placed in the public domain4