No cross, no crown, or, Several sober reasons against hat-honour, titular-respects, you to a single person, with the apparel and recreations of the times being inconsistant with Scripture, reason, and practice, as well of the best heathens, as the holy men and women of all generations, and consequently fantastick, impertinent and sinfull : with sixty eight testimonies of the most famous persons of both former and latter ages for further confirmation : in defence of the poor despised Quakers, against the practice and objections of their adversaries / by W. Penn ...

NO Cross no Crown: Or a few sober REASONS Proposed against those frequent Ceremo∣nies of CAP-HONOUR, &c.

CHAP. I.

To the unredeemed (of all Ranks and Qualities) from the vain Cu∣stoms of a wicked World.

READER, whether thou art a Night-walking Nicodomus, or a scoffing Scribe, one that would * 1.1 visit the Messiah but in the dark Customs of the World, that thou might'st pass as undi∣scern'd, for fear of bearing his reproachfull Cross; or else a Favourite to Hamans pride, and counts these Testi∣monies but a foolish singularity; to Thee hath Divine Love enjoyn'd me to be a Messenger of his Truth, and a faith∣full Witness against the Pride and Flatteries of this de∣generated World, in which the spirit of Vanity, Lu••••,

and all sorts of impiety hath got to so great an head, and lived so long uncontrolled, that it hath impudence enough to tearm its Darkness, Light, and call its accursed Off-spring by the Names due to an other Nature, the more easily to deceive: And truly, so very blind, and insensible are most, of what spirit they are, and ignorant of, the meek and Self-denying Life of holy Jesus, (whose Name they prefess) that to call each other Rabbi or Ma∣ster; to bow, to greet with flattering Titles, and do their Fellow-Creatures Homage; to spend time and estate to gratifie their wanton minds; [the Customs of the Gentiles that knew not God] with them signifie no more then Civility, good Breeding, Decency, Recreation, Accomplishments, &c. O that men would consider, since there are but two Spi∣rits, (good or evil, that acts them to all things) which really of them it is that doth encline the World to these men-pleasing Customs? And whether it be Nicodemus or Mordecai [in thee that doth befriend the despised Qua∣kers] which makes thee ashamed to own that openly in conversation with the World, which the true Light hath made vanity and sin to thee in secret? Or if thou art a Dispiser, tell me, I prethee, which do'st thou think thy mockery, anger and contempt doth most resemble, proud Haman or Mordecai? My Friend, know that none hath been more prodigal and expensive in those vanities (call'd Civilities) then my self; and could I have cover∣ed my Conscience under the fashions of the World, truly I had found a shelter from those showers of Re∣proach that have fallen so heavily upon me; but had I (with Joseph) conform'd to Egypts Customs, I had sinned against my God, and lost my peace: nor would I have thee think it is an Hat, Thou, or Rayment, na∣kedly in themselves; or that we would beget any Form inconsistant with Sincerity and Truth [there's but too much of that] but the esteem and value the vain minds of men do put upon them [who must be stript and crucified] constrains us to testifie so severely against them: And this know from the infallible sence of the Eternal Spirit,

That which requires those Customs, begets fear to leave them, pleads for them, and is displeased if not used and paid to them, is the spirit of Pride and Flattery in the ground (though Custom or generosity may have abated its strength in some) and this being discovered by the Light that now shines from Heaven among the dispised Quakers, neces∣sitates them to this Testimony, and my self as one of them, and for them, for a reproof to th•• unfaithfull, (who would walk undiscerned) though convinced to the contrary) and for an allay to the proud Despisers, who scorn us as a people guilty of affect••tion, and singutri∣ty, from the Eternal God who is great amongst us, and on his way to root up every Plant that his right hand hath not Planted, do I declare that this is but the Seed of exalted Lucifer; yea, that wonton nature that must be yoked, and crucified; and that it may appear what its said to be, let these ensuing serious Reasons have thy Consi∣deration, which were mostly given me from the Lord, in that time, when as my condescention to those things would have been purchased at almost any rate; so, the certain sence I had of their contrariety to the meek and self-denying Life of holy Jesus, requiring my steady and faithfull Testimony against them, as Guests that are for∣bidden the Heavenly Kingdom that is now once more ap∣pearing to the Sons of men, into which whatsoever defiles can never enter.

Sixteen Reasons why Cap-Honour, and Titular Re∣spects are neither Honour nor Respects.

Reason I.

BEcause true Honour is from God, and consists in a virtuous esteem for the only sake of Vertue, mani∣fested in a real service, and actual benefit both to God * 1.2 and Mankind, and true Civility in the right ordering of mens Affections and Actions; but if in Hats, Bows, or

Titles, then are the most profane and deboist the most civil, since most expert in those vain Ceremonies, which is * 1.3 impossible.

Reason II.

Because real Honour is a sustantiall thing manifested by obedience, which therefore cannot stand in invent∣ed * 1.4 Gestures, and most deformed Cringings, after mens wanton Invention, or in any shaddow void of the thing it self, which is must necessarily do, in Case the Cere∣mony of the Hat be an honour or respect.

Reason III.

Because no man can honour and dishonour a man un∣der that Honour; but its well known what grudges, ill∣will, * 1.5 animosities and bitter hatred reigns in the hearts of such Hat-Honourers at the time of their false respects.

Reason IV.

Because Honour properly ascends, not descends, yet the Hat is ne'er as frequenly off to equals, and inferiours, as to Superiours.

Reason V.

If pulling off a Hat, or Title, were to pay honour; who so vile, who so wretched, who so envious that could not honour? But this is to make honour (as superstiti∣ous men do Religion) to consist in some external appear∣ances, which may please, but never profit any; where∣fore, * 1.6 it cannot be considered as of the nature of true ho∣nour, which is a vertuous Respect to what is vertuous, demonstrated by some substantial good.

Reason VI.

Honour was from the beginning, but Hats, and most Titles, here of late; therefore there was true Honour before Hats or Titles, and Consequently true Honour stands not therein,

Reason VII.

Because if Honour consists in such-like Ceremonies, then will it follow that they are most capable of shew∣ing Honours, who perform it most exactly according to the mode or fashion, by which means man hath not the Measure of the true Honour from the Just Principle in himself; but the fantastick dancing Masters of the Times, wherefore many give much money to have their children learn their honours, (falsly so called;) and what doth this but totally exclude the poor Country-People, who though they Plow, Till, go to Market, yea, in all things obey their Justices, Land-Lords, Fathers, and Masters, scarce use their Hats, or those Ceremonies; but if they do, they are esteemed by a Court Crittick so ill-favoured, as only fit to make a jest, or be laugh'd at; but what sober man will not deem their obedience beyond the others vani∣ty and hypocrisie.

Reason VIII.

Real Honour consists not in a Hat, Bow, or Title, be∣cause all these things are purchaseable by money; for which reason how many Schools, and persons are there in the Land to whom Youth is generally sent to be educa∣ted in those vain fashions, whilst ignorant of the honour that is of God; whereby their minds are allured to visi∣ble things that perish, and instead of remembring their Cre∣ator, * 1.7 are busied about Toys and Fopperies and sometimes so much worse as to cost themselves a disinheriting, and their indiscreet Parents grief and misery all their dayes.

Reason IX.

True Honour stands not in these Fashions, because they had their rise since Honour, and have been brought sorth by the Spirit that captivated from God, and led men and

women to please the lust of the eye, the lust of the flesh, * 1.8 and the pride and flattery of life, both in themselves and others, and which are used either to please themselves, or for fear of others, or because others do it, or out of shame, or fear of being reproached, or with design to flatter Superiors, equals, or inferiours, from whom some profit may be expected; all which is contrary to the na∣ture of true Honour that comes from God, and onely is paid by a good esteem in the mind, shown by some real service to God, or godly men; yet if such honour were to be paid, since persons are of divers ranks, it will be requi∣site, that some Law or direction be given, how low to bow, pull off the Hat, &c. since to give more then is due is an abuse of Honour; but would not these be ridiculous, as 'tis to use them at all?

Reason X.

We cannot esteem pulling off Hats, Bows or Titles to be real Honours, because such like Ceremonies have been prohibited by God, and his servants in days past; neither did the holy Men of old respect mens persons, as may be seen in the case of the Israelites, who though other * 1.9 Nations had many Lords, and many Gods, yet one was their God, and him only must they bow unto, and reve∣rence his holy Name.

Reason XI.

This made Mordecai (who stands a Representive for the Jew and Circumcision in heart) rather expose both * 1.10 his own, and whole Nations life to Hamans rage, and Cruelty, (whom the King had so much honoured, as to require all in his Court to pay him homage) then gratifie the Nations Custom, in bowing to the Kings Favourite, so hatefull are vicious men and vain customs to the pi∣ous and sincere.

Reason XII.

Its manifest from the Case of the Centurion in Christ time, who made not the honour and respect due to him * 1.11 from his Souldiers to consist in Hats, Gestures, or vain Ceremonies, but in the ready execution of his Com∣mands, as when he said to one, Go, and he goeth; and to * 1.12 another, Do this, and he doth it; nor is it practised now amongst Souldiers, (as being an effeminate Custom, un∣worthy of Masculine Gravity,) yet are they obedient, and truly honour their Officers.

Reason XIII.

The very practise of familiar greeting, with shew of respect to each others persons, was so severely reprehend∣ed by the Lord Jesus Christ, that he makes it a mark of the * 1.13 Apostacy and wickedness of that Age, of so great shew of Profession; for he gives it in charge to his Disciples, that they should beware of those that love salutations, and to be called Rabbi, or Master of men; a mark of honour in those times, &c. for he that is greatest among you shall be your Servant, says he to his Followers: and call no man Ma∣ster, for one is your Master; and James as expresly enjoyns the same; My Brethren, Be not many Masters, knowing * 1.14 that we shall receive the greater condemnation; by which it is apparent, that the true Disciples of Christ were not to assume Lordship, nor Superiority, as was the Custom of the Heathens; but that they should know a religious community, and live as Servants to each others necessities, acknowledging but one God, one Lord, one Law-giver, * 1.15 and but one Master, even Jesus Christ, who is God over all: neither hath it been used among many Nations to give great Titles, or call Magistrates by other names then what they ever had; as particularly amongst the Romans, * 1.16 namely, Brutus, Valerius, Cato, Marcellus, Scipio, Pompius, Cicero, &c. In Scripture, Adam, (though Lord of the whole World) Cain, Abel, Euoch, Noah, Abraham, Lot, Moses, Christ Jesus, Matthew, Mark, Luke, John, Paul,

Peter, James, &c. nor is it common, or pertinent in Greek or Latine Authors, to mention, or quote the Names of any, but as already instanced; as Irenaens, Tertullian, Justin, Alexander, Constantine, Justinianus, Maximinian, Theodosius, Jerom, Barnard, Luther, Sa∣rania, Calvin, Beza, Grotius, Vossius, Amiraldus, and the like; yet doth not this in the least diminish or detract from their reputation, or discover the least dis-respect or in∣civility in any to mention their names as thus expressed, since its the practise of all Writers; nor do our English Histories, bestrew our Ancestors with those vain and su∣perfluous Titles, which are common in these dayes, and without which men are reputed rude, and ill-bred, much contrary to the Example and Precepts of Christ Je∣sus, who elsewhere tells the Jews that the reason why they did not believe in his meek and self-denying Message, was, because of their receiving honour one of another. * 1.17

Reason XIV.

God is declared to be no Respecter of Persons, but as they fear him, and work Righteousness, and James condemns such who hold the Faith of the Lord Jesus Christ, the Lord * 1.18 of Glory, with respect of Persons; telling them that they must not accept any man for his gay cloathing, rich attire, or outward appearance; neither reject the poor, or set the rich above him, for that God had chosen the poor of this World rich in Faith; and that if any shall fulfil, or keep the whole Law, and yet fail in this of respecting mens persons, he is guilty of all; wherefore all such flattering Titles, (as to call men what they are not) and fond Ceremonies of the Hat, &c. to a mortal person, and that for any external consideration we utterly deny; and as becomes the Chil∣dren and Servants of the only true God, we shall not, we cannot reverence, respect, or bow to the persons of men, nor give flattering Titles, least as Elihu says, for in so doing our Maker would soon take us away. * 1.19

Reason XV.

John, who would have paid homage to the Angel that * 1.20 had communicated those Mysteries to him, was forbid∣den, saying, I am thy Fellow-Servant; much less should we to mortal men.

Reason XVI.

And lastly, from what hath been said of the Nature of true Honour, and this false Honour, and from what Scrip∣ture Reason, and Example do afford, as well as from the Infallible sence we have of the corrupt ground and na∣ture of these vain Respects, fond Ceremonies, and titular Honours; in obedience to the God whom we serve, we utterly disclaim those Customs, as the off-spring of Pride, Vanity, Flattery, Lust, &c. which have so universally reigned over the Earth, and are the customs of the Nati∣tions in their fallen and degenerate state, from which we are redeem'd, and therefore live Witnesses against all such * 1.21 (practices) as knowing its not for us to be conformable to the fashions of the world which pass away, but transform'd in the renewing of our mindes, that we may do his will, and abide for ever.

The Testimonies of Ancient and Modern Writers.

TO which let me add a Testimony or two from the * 1.22 Writings of former times, as what through the prejudice that's received against us in these, may be of greater moment, and more successfull: Marlorat out of Luther and Calvin, upon the remarkable passage of the Apostle James, gives us the sence those primitive Reformers had of Respect to Persons, in these words; viz.

To re∣spect persons (here) is to have regard to the outward habit, and garb; the Apostle signifies that such respecting of persons is so contrary to true Faith, that they are al∣together inconsistant; but if the pomp, and other worldly regards prevail and weaken what is of Christ, its

a sign of a decaying Faith; yea, so great is the glory and splendor of Christ in a pious Soul; that all the glories of the world have no charms, no beauty in comparison of that unto one so religiously inclined; the Apostle maketh such respecting of persons to be repugnant to the LIGHT within them, insomuch, as they who follow those practises are condemned from within themselves; so that sanctity ought to be the reason, or motive, of all outward Respect, and that none is to be honoured upon any account but holiness:

But if so, doubtless those Nuseries of fantastick Cringers, antick Dancing-Ma∣sters, and flattering Temporizers will be of very little repu∣tation; but I shall add to these the Admonition of a learned Writer, called a Father, who lived aboue 1100 years since, of great esteem both with Protestants and Papists; namely, Jerome, who writing to a noble Ma∣tron Celantia, directing her how to live in the midst of her prosperity and honors, amongst many other Religious Instructions, speaks thus: Heed-not thy Nobility, nor let that be a reason for thee to take place of any; esteem not those * 1.23 of a meaner extraction to be thy inferiours, for our Religion admits of no respect of persons, nor doth it enduce us to re∣pute men from any external condition, but from their inward frame and disposition of minds; it is hereby that we pronounce men noble or base; with God, not to serve sin is to be free, and to excell in vertue is to be noble, God hath chosen the mean and contemptible of this world whereby to humble the great ones; besides it is a folly for any to boast his Gentility since all are equally esteem'd by God; the ransom of the poor and rich cost Christ an equal expence of Blood; nor is it material in what estate a man is born, the New Creature hath no distinctions; but if we will forget bow we all descended from one Father, we ought at least perpetually to remember that we have but one Saviour. But since I am ingaged against these fond and frothy Customs, (the proper effects and delights of vain and proud minds) let me yet add one much more memo∣rable * 1.24 passage, as it is related by the famous Casaubon in his Discourse of Use and Custom, where he briefly reports

what past between Sulpitius Severus and Paulinus Bishop of Nola; (but such a one as gave all to redeem Captives) he brings it in thus:

He is not counted a civil man now, of late years amongst us, who thinks it much, or refuseth to subscribe himself Servant, though it be to his equal or inferiour, yet Sulpitius Severus was once sharply chid by Paulinus for subscribing himself his SERVANT in a Letter of his, saying, Take heed hereafter how thou being from a Servant called into Liberty, dost subscribe thy self Servant unto one who is thy Brother, and Fel∣low-Servant; for it is a sinfull flattery, not a testimony of humility to pay those honours to a man, and a sinner, which are due to the one Lord, one Master, and one God.

This was the sence those times had of the Customs and Fashions so much now reputed amongst people that call themselves Christians, and their Successors; 'twas then a Sin, 'tis now an Accomplishment; 'twas then Flattery, 'tis now Respect; 'twas then fit to be severely reproved, and now (alas!) it is to deserve severe reprove not to use it: O monstrous vanity! O gross impiety! how much (alas!) how deeply have those who are called Christians revolted from the plainness of the primitive dayes, and practises of holy men and women in former Ages! and are become degenerated into the loose, vain, proud and wanton Customs of the World, that knows not God, to whom use hath made these things (condemned by the Scripture, Reason, and Example) almost natural; and so insensible are they of their bad effects, that they not onely persist to practise them, but impudently plead for them, and as impiously make a very mock of those who cannot immitate them. I shall proceed to what remains yet fur∣ther to be proved against those other Customs, the not conforming whereunto makes us so much the Stum∣bling-block and foolishness of this inconsiderate and wan∣ton Age.

CHAP. II.

Twelve Reasons for Thou, not You to a single Person.

Reason I.

WORDS are but as so many marks set and imploy'd for necessary intelligible medi∣ums, or fit means whereby men may ex∣press their minds and conceptions to each other, from whence comes Society and Commerce.

Reason II.

Though the World be divided into many Nations, which for the most part have singly a peculiar Language, Speech or Dialect, yet have they ever concurr'd in the same numbers and persons, as the Radix or ground of all Arithmetical distinction in matters, and proper significa∣tion of their minds: as for instance, I love, Thou lovest, He loveth, are of the singular number, importing but one, whether in the first, second, or third person; also, We love, Ye love, They love, which are of the plural number, be∣cause in each is implied more then one; which undeniable Grammatical Rule might be enough to satisfie any that have not forgot their Accidence; for if Thou love be sin∣gular, and You love be plural; and if Thou love signifies but one, and You love many; Is it not as proper to say Thou love to ten men, as to say You love to one man? or why not I love, for We love, and We love instead of I love? doubt∣less, it is the same, though most improper and ridiculous.

Reason III.

Because there is not another word extant in any Lan∣guage to distinguish betwixt one and many, singular and plural.

Reason IV.

If it be improper or uncivil speech, as tearmed by this vain and ignorant Age; how comes it that Roman Au∣thors should be of such esteem in all your Schools and Universities that use no other?

Reason V.

Is it not very absurd that Children should be whipt at School for missing Thou for You; or as having made false Latine, if they place one number for another; and yet that we must be (if not whipt) Clubb'd, or at least re∣proached and laugh'd at, when we use the same propriety of speech?

Reason VI.

It is neither improper, nor uncivil, but the contrary, because used in all Languages, Speeches and Dialects, * 1.25 through all Ages; as for example, It was Gods Language when he first spake to Adam, called the Hebrew; also the Egyptian, Sodomitan, Garrarite, the Assyrian, the Caldean; It was the Language of Ahasuerus, who reigned over 127 Provinces; 'twas Babilons; In a word, there's not a Book extant of all the Oriental Tongues, that doth not prove and evidence the matter: And now amongst the Turks, Tarters, Muscovites, Indians, Persians, Italians, Greeks, Spaniards, French, Dutch, Germans, Polonians, Swedes, Danes, Irish, Scottish, Welch; yea, all subdivided Dialects, (so numerous) as well as we of England, have no other word to signifie One from Two, Singular from Plural, then Thou for (but) One, and You for (never less then) Two; by which its evident that Thou is no upstart, nor impro∣per, but the only fit and absolute word for to be used in all Languages to a single person. Because otherwise all Sentences, Speeches and Discourses may be very ambigu∣ous, uncertain, and equivocal. If a Jury, or Judge, pro∣nounce a Verdict or Sentence, (three being at the Bar, up∣on three differing occasions) You are guilty, and to die;

or innocent, and discharged; who knows what they mean, whether but one, or but two, or if all three; and in all common discourse it holds the same; nor can this be a∣voided but by Circumstances, and many unnecessary cir∣cumlocutions; and as the preventing of this was doubt∣less the first Reason for its institution; so cannot that be justly discussed till the Reason be first removed, which can never be whilst two are in the world.

Reason VII.

Because it was first ascribed in way of Flattery to proud Popes and Emperors, immitating the Heathen homage to their gods, thereby ascribing a plural honour, as if one Pope had been made of many Gods, and one Emperor of many men; for which reason You (only to be used to many) became first to be spoken to one.

Reason VIII.

Supposing You to be proper to a Prince, yet not to common persons; for usually his Edict, which runs, We Will and Require, is in conjunction with his Council; but its not customary nor proper for private Persons to write, We Will and Require; and therefore You to such is an abuse of the word: but as Pride first gave it birth, so hath she only promoted it; for Monsieur, Sir and Madam, were originally names only used to the King, his Brother, and their Wives, both in France and England; yet now the Plowman in France is called a Monsieur, and his wise a Madam; and men of ordinary Trades, in Cities of Eng∣land, * 1.26 a Sir, and his wife a Dame or Mistress, so prevalent hath Pride and Flattery been in all Ages, as Howell relates in his Discourse of France.

Reason IX.

Nor can, Custom (usually brought to justifie these) be of any force; for though it may have power in some common matters, in the way of Commerce amongst men, get can it never make that sence which in it self is not so,

any more then to make a Horse a Cow, or one Man a Thousand.

Reason X.

Because Custom precedes that Authority which gives life to any immitation (as coming from Custom) but this preceeded Custom, therefore not warrantable to be al∣tered by any Authority so inferiour to its own.

Reason XI.

If Thou be improper or uncivil, its to indite and ac∣cuse God himself, all the holy Fathers and Prophets, Christ Jesus, his Apostles, the Primitive Saints, and all Lan∣guages throughout the World; which were most impudent.

Reason XII.

It should not therefore be urged upon us, because it is a most extravagant piece of pride & impudence in a mortal man to require or expect from his Fellow-Creature more civil expressions, or gratefull terms, then he is wont to give the Immortal God, and Great Creator, in all his worship to him; nay, but doth it not teach them to use it to one, since the contrary implies plurality of Gods? why not then a plurallity of men? but were we not so well tified with Arguments in our Defence; certain we are that the Spirit of God seeks not these Respects, nor Ti∣tles, much less pleads for them, or would be wroth with any that conscientiously refuse to give them; but that this vain Generation is guilty in all these respects is but too palpable: What Capping, what Cringing, what Scraping, what vain Words, most hyperbolical Expressions, gross Flatteries, and plain Lyes do men and women spend their precious time in? Ah, my Friends! whence fetch you these Examples? what Chapter, and what Verse of all the Writings of the holy men of God warrants these things? Is Christ your example herein, whose Name you pretend to bear; or those Saints of old, that had forsaken the respect of Persons, and relinquished the Customs, Fashions, Ho∣nour

and Glory of the World, which fade and pass away, * 1.27 whose qualifications lay not in external Gestures, Comple∣ments, &c. but in a meek and quiet Spirit, adorned with temperance, vertue, modesty, gravity, patience, which were tokens of true honour, and onely badges of respect and nobility in those Christian times? O no, but is it not to expose our selves both to your contempt and fury, that we immitate them therein: And are not Romances, Plays, Lampoons, Poets, Montebanks, Fidlers, and such like Ruf∣fanly * 1.28 conversation that which most delights you? for had you the Spirit of Christianity indeed, how could you consume your time in so many unnecessary Visits, Plays and Pastimes; in Complements, Courtships, fain'd Stories, Flatteries, and what not, which never was the Christian way of Living, but the pastimes, of the Heathens that knew not God? Oh, were your minds transformed, and had you known what it were to have been born again, to take up the Cross, and live therein, these things (which so much please the wanton sensual nature) should find no place: This is not seeking the things that are above, to have the heart set thus on things that are below: This is not working * 1.29 out Salvation with fear and trembling: This is not crying with Elibu, I know not to give flattering titles to men, in so doing my Maker would soon take me away: This is not to deny that selfish part that would delight it self in worldly * 1.30 pleasures, invented by men to gratifie the lust of people; nor to forsake the fashions of the world, which pass away, laying * 1.31 up for a more enduring Substance, and Eternal Inheritance in the Heavens, which shall never pass away. Well, my * 1.32 Friends, what ever you think, your Plea of Custom will finde no Plea at the Dreadfull Tribunal; and this Spirit, against which we testifie, shall then appear to be what we it is.

The Testimonies of several Writers.

LUther, the grand Reformer, whose Sayings were Ora∣cles * 1.33 with the Age he lived in, and of no less Reputati∣on now with many, was so far from condemning our plain Speech, that in his Ludus be sports himself with a You to a Single Person, as a most ridiculons and impertinent Cu∣stom; viz. Magister vos es iratus, which is just as good sence as to say, My Masters, thou art angry, or what else you will that can be ridiculously absurd.

Erasmus, a Learned man, and then whom I know not * 1.34 any, we may so properly defer the matter too; not only mocks so impertinent a Speech, but bestows a whole Dis∣course upon its Refutation, plainly manifesting, that its impossible to preserve Numbers, if You, the only mark for two be us'd to express one, as that the original of it was Flattery; and paticularly,

In Spain, who knows not how contumelous it is among * 1.35 the manly People to speak in the plural number to a single person; whose gravity and constancy do's not a little con∣demn the foolish, fantastick and inconstant humor of our pretended Reformed Country.

And Lipsius, maugre all contradiction, proves that the * 1.36 ancient Romans alwayes Thou'd and Thee'd their Senators and Emperors; and further affirmed, that there was no such thing as Cap-Honour, or Titular-Respects amongst them.

And to conclude, Howel in his History of France, gives * 1.37 us an ingenious Account of its original; where he not only assures us, that anciently the Peasant Thou'd the King, but that Pride and Flattery first put inferiours up∣on paying a plural Respect to the single person of every Superiour, and Superiours upon receiving, and at the last requiring it; and though we had not the practice of God and men, to so undeniably justifie our plain Expressi∣ons; yet since we are perswaded that its original was from a

partial Respect, and meer Flattery, we cannot in Conscience gratifie them, nor use it; and however we may be sensur'd as singular by those loose & airy minds, that through the con∣tinual enjoyment of earthly pleasures, have lost the weigh∣ty, solid and heavenly sence of things, yet not to us whom God Almighty has convinced by his Eternal Spirit, of the folly and evil of such courses, and brought into a spiritual discerning of the nature and ground of such things, with their defences, they appear to be fruits of Pride and Flattery, and we dare not run into those vain compliances to earthly minds; but having been sincerely affected with the reproofs of Instruction, and our minds brought into a watchfull subjection to the righteous Law of Jesus, we cannot conform our selves to the Fashions of the World that pass away, knowing assuredly that for every idle word men speak, they shall give an account in the day of Judg∣ment.

And therefore, I would beseech all people to be cauti∣ous how they reproach us on this occasion; but rather that they would seriously weigh in themselves, whether it be the spirit of the World or of the Father that is so angry with our honest, plain and harmless Thou and Thee; that so every Plant that God himself hath not planted may be rooted out.

CHAP. III.

Several sober Reasons urg'd against the vain Apparel and usual Recreations of the Age (as Gold, Silver, Embroyderies, Pearls, precious Stones, Lockets, Rings, Pendents, breaded and curl'd Locks, Pain∣ting, Patching, Laces, Points, Ribonds, unneces∣sary change of Cloaths, superfluous Provision out of state, costly and useless Attendence, Rich Furnitures, Plays, Parts, Mulbery and Spring-Gardens, Treats, Balls, Masks, Cards, Dice, Bowls, Chess, Romances, Comedies, Poets, Riddles, Drollery, vain and unnecessary Visits, &c.) by which they are proved inconsistent with a Chri∣stian life, and very destructive of all civil society.

Reason I.

BEcause Sin brought the first Coat: if there had been no * 1.38 sin, there had been no need of Apparel; 'twas Adam and Eve's fall, that made them first seek a Covering; They were once naked, and knew no shame; but after Transgression * 1.39 they were asham'd to be longer naked: Innocence was once the only covering, but that being lost, Necessity put them to seek a worse; Ah blessed time, when Purity, not Ignorance, freed them from such shifts! Since therefore sin brought shame, and shame stood first in need of covering, how impudently shameless are those, who pride and please themselves in the 〈2 pages missing〉〈2 pages missing〉

first Institution is grosly perverted; the utmost service that Cloaths originally were designed for, when sin had stript them of their native Innocence and great simplicity, was to cover their shame; therefore plain and modest: next, to fence out cold, therefore substantial: Lastly, to differ. Sexes, and therefore distinguishing; so that then meer necessity provok'd to Cloathing, now pride and vain curiosity: In former times some benefit obliged, but now wantonness and pleasure: they minded them for covering, but now that's the least part; their greedy eyes must be provided with gaudy super∣fluities, as if they made their cloaths for triming; and as the less serviceable part, only for the sake of other curiosities that must be tack'd upon them, although they neither cover shame, fence from cold, nor distinguish sexes; but signally display their wanton, fanta∣stick, full-fed, minds. Then the best of Recreations was to serve God, be just, follow their vocations, mind their flocks, do good, exercise their bodies in such practices as might be sutable to gravity, temperance, and virtue; which now is ex∣tended to almost every folly that carries any mark below open and scandalous filth (detested of the very Actors when they have done it) so much are men degenerated from Adam in his disobedience; so much more confident and artificial are they grown in all Impieties; yea, their minds through custom are become so very insensible of the inconvenience that attends the like follies, that what was once meer necessity, a badge of shame, at best, but a meer remedy; is now the delight, pleasure, and recreation of the Age: How ignoble is it, how ignominious, and unworthy of a reasonable Creature? That which is indued with understanding sit to contemplate immortality, and made an associate for God and Angels, should mind a little dust, a few shameful raggs, inventions of meer folly; toyes so apish and fantastick, entertainments, so dull and earthy, that a Rattle, a Baby, a Hobby-horse, a Top, are by no means so foolish in a simple Child, nor unworthy his thoughts; as that the like inven∣tions should exercise the noble mind of man and Image of the great Creator of Heaven and Earth: This the very Heathens of old had so clear a prospect of, that they detested all such foolery; looking upon curiosity of Apparel, and that variety of Re∣creations

now in voge and estimation with Christians, to be destructive of all good; as what more easily stole away the minds of People, into wantonness, idleness, effeminacy; and made them only companions for the Beast that perishes; witness those famous men, Socrates, Plato, Aristides, Cato, Epictetus, &c. who plac'd true honour, and satisfaction in nothing below Virtue and Immortality: Nay, such are the remains of Innocence amongst some Moors and Indians to our times, that they not only Traffique in a naked posture; but if a stranger call'd a Christian, fling out a filthy word, it's cu∣stomary with them, by way of Moral, to bring him water to purge his mouth; how much do the like virtuous and reason∣able Instances accuse the People called Christians, of grosse folly and intemperance? O that Men and Women would once be so charitable to themselves, as to remember whence they came, what they are doing, and to what they must re∣turn; that more noble, more virtuous, more rational, and heavenly things, may be the matters of their pleasure and sa∣tisfaction; that they would once be perswaded to believe, how inconsistant the folly, vanity, and conversation they are mostly exercised in, really are with the true Nobility of a reasonable Soul; and let that just Principle which taught the Heathens, teach them, lest it be found more tollerable for Heathens, than such Christians, in the day of account; For if their ruder notions, and more imperfect sense of things, could yet discover so much vanity; if their Light condemn'd it, and they in obedience thereunto, disus'd it, it behoveth Christians much more: Christ came not to extinguish, no, but to improve that Knowledge; and they who think they need do less now than before, had need to act better than they think.—We therefore hence conclude, That the fashi∣ons and recreations now in repute are very abusive of their first Institution, if ever they had any; and that the inconve∣niencies that have attended them, as wantonness, idleness, pride, lust, respect of persons, (witness a Plume of Feathers, or a lace Coat in a Countrey-Village, nay, almost any where; what sirring? what scraping? what bowing? though perhaps he be a High-way-man, rotten in body, and soul too) with

the rest of the like fruits, are inconsistent with the Duty, Reason, and true Satisfaction of men; and absolutely de∣structive of Wisdom, Knowledge, Manhood, Temperance, Industry, and whatsoever may render men truly noble, and truly good, as will more largely be discoursed in its place.

Reas. 3.

These things which have been hitherto condemn'd, have never been the conversation nor practice of the Holy Men and Women of old times, whom the Scriptures recommend for Holy Examples, worthy of imitation. Abraham, Isaac, and Jacob, were plain men, and Princes, as Grasiers are over their families, and their flocks; they were not sollici∣tous of the vanities so much lived in by the People of this * 1.40 Generation; for in all things they pleased God by Faith: the first forsock his Fathers house, Kindred, and Countrey; A true Type or Figure of that Self-denial all must know that would have Abraham to their Father: They must not think to live in those pleasures, fashions, and customs they are call'd to leave; no, but on the contrary, part with all, in hopes of the recompence of Reward, and that better Countrey which is eter∣nal in the Heavens. The Prophets were generally poor Mecha∣nicks; * 1.41 one a Shepherd, another a Herdsman, &c. they often cryed out upon the full-fed wanton Isruelites, to repent, to fear and dread the Living God, to forsake the sins and vani∣ties they liv'd in; but never imitated them. John Baptist, the Messenger of the Lord, who was sanctified in his Mothers * 1.42 womb, Preach'd his Embassie to the World, in a Coat of Ca∣mels hair, a rough and homely garment; nor can it be con∣ceiv'd that Jesus Christ himself was much better Apparell'd, who was a man of poor Friends, and of great plainness, in∣somuch that it was usual in a way of derision to say, Is not this Jesus the Son of Joseph, a Carpenter? And this Jesus * 1.43 tells his followers, That as for soft Raiment, gorgious Apparel, and Delicacies, they were for Kings Courts; implying, That * 1.44 He and his followers were not to mind those things; but seems plainly thereby to express the great difference that is

betwixt the lovers of the fashions and customs of the world, and those whom he hath chosen out of it. And he not only came in that mean and despicable manner himself, thereby to stain the pride of flesh, but therein to become exemplary to his followers, of what a self-denying life they must lead if they would be true Disciples: Nay, he further leaves it with them in a Parable, that it might make the deeper impression, to the end that they might see how inconsistent the pompous worldly-pleasing life is, with the Kingdom he came to establish and call men to the possession of; And that is the remarkable story of Dives, who is represented (1) As a Rich man, next * 1.45 a Voluptuous man, in his rich Apparel, his many Dishes, and his Packs of Doggs: And lastly, An uncharitable man; or one who was too much concern'd how to please the lust of the eye, the lust of the flesh, and the pride of Life, and to fare sumptuously every day, ever to take compassion of poor Lazarus at his Gate; no, his Dogs were more pitiful, and kind than he: But the doom of this Jolly man, this great Dives, we read to be everlasting torments; and that of Lazarus, eternal joy with Abraham, Isaac, and Jacob in the Kingdom of God. In short, Lazarus was a good man, the other a great man; the one poor and temperate, the other rich and voluptuous: too many of them are alive; 'Twere well if his doom might awaken them to Repentance. Nor were the Apostles the immediate Messengers of the Lord Jesus Christ, other then poor men, one a Fisher-man, another a * 1.46 Tent-maker, and he that was of the greatest (though not the honestest) employment, was a Customer (perhaps some Waiter or the like) therefore its very unlikely that any of them were followers of the fashions of the world; nay, they were so far from it, that, as became the followers of Christ, they liv'd poor, afflicted self-denying lives, bidding the Churches to walk * 1.47 as they had them for examples; and to shut up this particular, they give this pathetical account of the Holy Women in for∣mer times, as an inducement for all to do the same: name∣ly, That first they did abstain from Gold, Silver, breaded Hair, fine Apparel, or such like; and next, that their Adornment was a week and quiet Spirit, and the hidden man of the heart, which are of great price with the Lord: Affirming, That such as live

in pleasure, are dead whilst they live; for that the Cares and Plea∣sures * 1.48 of this life, choak and destroy the seed of the Kingdom, and quite hinder all progress in the hidden and divine life. So that we find the Holy men and Women of former times were not accustom'd to these pleasures, and vain recreations; but ha∣ving their minds set on things above, sought another King∣dom, which consists in Righteousness, peace; and joy in the Holy * 1.49 Spirit; who having obtained a good report, are enter'd into their eternal rest: therefore their Works follow, and praise them in the Gates.

Reas. 4.

Next, That both such Apparel and Pleasures are not only with severity reprehended in Scriptures, but are contrary to positive Injunctions and Precepts. It was the ground of that lamentable Message by the Prophet Isaiah, to the People of Israel; Moreover, the Lord said, Because the Daughters of * 1.50 Zion are haughty, and walk with stretehed-forth necks, and wan∣ton eyes, walking and mincing as they go, and making a tinckling with their feet; therefore the Lord will smite with a scab, the crown of the head of the Daughters of Zion, and the Lord will discover their secret parts; in that day the Lord will take away the * 1.51 bravery of their tinckling Ornaments, and their Cauls (or Net∣works in the Hebrew) and their round Tyres like the Moon; the Chains, and the Bracelets, and the spangled Ornaments; the Bonnets, and the ornaments of the Legs, and the Head-bands, and the Tablets, and the Ear-Rings; the Rings, and Nose-Jewels; the changeable suits of Apparel, and the Mantles, and the Whimples, and the Crisping Pins; the Glasses, and the fine Lin∣nen, and the Hoods, and the Vails: And it shall come to pass, that instead of sweet smells, there shall be a stinck; and instead of a Girdle, a Rent; and instead of well-set Hair, Baldness; and in∣stead of a Stomacher, a girding of Sack-cloth, and Burning instead of Beauty: Thy men shall fall by the Sword, and thy mighty in the War; And her Gates shall lament and mourn, and she being deso∣late, shall sit upon the ground. Behold! O vain and foolish In∣habitants of England, your folly and your doom: You Ex∣change-mongers, who live by the like vanities; is not the

like your trade, your profit, your practice, and your plea∣sure? yet read the Prophet Ezekiel's vision of miserable Tyre, what punishment her pride and pleasures brought upon her; * 1.52 And amongst many other circumstances, these are some, These were thy Merchants in all sorts of things; In blue Cloaths, and broydered Work, and in Chests of rich Apparel, Emeraulds, Purple, fine Linnen, Coral, and Agate, Spices, with all precious Stones and Gold; Horses, Chariots, &c. for which hear part of her doom; Thy Riches, and thy Fairs, thy Merchandise, and all thy Company which is in the midst of thee, shall fall into the midst of the Sea, in the day of thy ruine; and the Inhabitants of the Isles shall be astonished at thee, and their Merchants shall hiss at thee, thou shalt be a terrour, and shall be no more.

Thus hath God declar'd his displeasure against the Curiosity and vain Customs of this wanton World: Yet further the Prophet Zephaniah goes; for thus he speaks, And it shall come * 1.53 to pass, in the day of the Lord's Sacrifice, That I will punish the Princes, and the King's Children, and all such as are cloath'd with strange Apparel. Of how evil Consequence was it in those times, for the greatest men to give themselves the liberty of following the vain Customs of other Nations; or offering to change the usual End of Cloaths or Apparel, to gratifie foolish Curiosity; who went to place a Satisfaction in that which did not deserve their Care; and to make a meer Necessity mat∣ter of Pleasure, that rather should put in mind of shame.

This did the Lord Jesus Christ expresly charge his Disci∣ples not to be careful about; intimating that such as were, could not be his Disciples; for sayes he, Take no care what * 1.54 you should eat, nor what you should drink, neither wherewithal shall you be clothed, (for after all these things do the Gentiles seek) for your Heavenly Father knoweth that you have need of all these things; but seek yee first the Kingdom of God, and his Righ∣teousness, and all these things shall be added unto you: Under which of Eating, and Drinking, and Apparel, he comprehends all External matters whatsoever; and so much appears as well because that they are opposed to the Kingdom of God and his Righteousness, which are invisible and Heavenly things; as that those very matters he injoyns them not to be careful a∣bout,

are the most necessary, and the most innocent; if then in such cases, the minds of his Disciples are not to be solici∣tous, much less in foolish, superfluous, idle inventions, to gratifie the carnal appetites, and minds of men; so certain it is, that those who live therein are none of his followers, but * 1.55 the Gentiles; and as he elsewhere sayes, the Nations of the World, who know not God. If now then the distinguishing meant between the Disciples of Jesus, and those of the World, is, That one minds the things of Heaven, and God's Kingdom that stands in Righteousness, Peace, and Joy in the Holy Ghost; * 1.56 being not careful of External matters (even the most Innocent and Necessary.) And that the others, mind Eating, Drink∣ing, Apparel, and the Affairs of the World, with the Lusts, Pleasures, Profits, Honours, and the like; be you intreated for your Souls sake, O Inhabitants of England, to be serious; to reflect a while upon your selves; what care and cost are you at, of time and money, about foolish, nay vicious things, so far are you degenerated from the primitive Christian life: What buying and selling, what dealing and chaffering, what wri∣ting and posting, what toyl and labour, what noise, hurry, bustle, and confusion; what study, what little conspiracys and over-reachings, what eating, drinking, vanity of Apparel, most ridiculous Re∣creations; in short, what rising early, going to bed late, expence of precious time is there about things that perish? View the Streets, Shops, Exchanges, Playes, Parks, Taverns, Ale-houses, &c. and is not the World, this fading World, writ upon every face? Say not within your selves, How otherwise should men live, and the World subsist? (the common, though impertinent objection) there is enough for all, let some content themselves with less; a few things plain and decent, serve to a Christian life: 'Tis Lust, Pride, A∣varice, that thrust men upon such folly; had God's Kingdom the exercise of their minds, these perishing entertainments should have but little of their time, or thoughts.

This Self-denying Doctrine, was confirm'd, and enforc'd by the Apostles in their Example, as we have already shewn; and in their Precepts too, as we shall yet evince in those two most remarkable passages of Paul and Peter, where they not

only tell us what should be done, but also interpret what should be deny'd and avoided. In like manner I will that * 1.57 Women Adorn themselves in modest Apparel; (what's that?) with shamefastness and sobriety; not with broidered Hair, or Gold, or Pearls, or costly Array, (then these are immodest) but (which becometh Women professing godliness) with good works; absolute∣ly implying, that those who Attire themselves with Gold, Sil∣ver, broidered Hair, Pearls, costly Array, or the like, cannot be the Women professing godliness; making those very things to be contrary to modesty, and what's good; and consequently that they are evil, and unbecoming Women professing Godliness. To which Peter joyns another Precept, after the like sort; viz. Whose Adorning, let it not be that outward Adorning, of plai∣ting the Hair, and of wearing of Gold, or of putting on Apparel; * 1.58 (what then?) but let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit, which is in the sight of God of great price; and as an in∣ducement, he adds, For after this manner, in the old time, the Holy Women, who so trusted in God, Adorned themselves; which doth not only intimate, that both Holy Women were so Ador∣ned, and that it behoves such as would be Holy, and trust in the Holy God to be so Adorned; but also that they who used those forbidden Ornaments, were the Women and People in all Ages, that (for all their talk) were not Holy, nor did trust in God: They so far are such from trusting in God, that the A∣postle Paul expresly sayes, That they who live in pleasures, are * 1.59 dead (to God) whilst they live. And sayes James, They that live want only on Earth, slay the Just: They farther enjoyn'd, That Christians should have their Conversation in Heaven, and their minds fixed on things above; walk honestly as in the day, not in Rioting and Drunkenness, not in Chambring and Wantonness, not in Envy and Strife; let not Fornication Uncleanness, or Co∣vetousness be once named amongst you; neither Filthiness, nor foolish talking or jesting, which are not convenient, but rather giving of thanks; And let no corrupt Communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister Grace unto the Hearers: But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the desire * 1.60

thereof. And, grieve not the Holy Spirit; (intimating such * 1.61 Conversation doth) but be ye followers of God as dear Children; walk circumspectly, not as Fools, but as Wise; redeeming the time because the dayes are evil. Measure your selves hereby, O you Inhabitants of the Land, who think your selves wrong'd if not accounted Christians; see what proportion your Life and Spirit bear with these most Holy and Self-denying Precepts and Examples. Well, my Friends, my Soul mourns for you; I have been with you, and among you; your Life and Pastime are not strangers to my Observation; and with Compassion, yea, unex∣pressible pity I bewail your folly; O that you would be wise! O that the just Principle in your selves were heard! O that Eterni∣ty had time to plead a little with you! Why should your Beds, your Glasses, your Cloaths, your Loves, your Playes, your Parks, your Treats, your Recreations, (poor perishing toyes) have all your Souls, your Time, your Care, your Purss, and Consideration? Be ye admonished, I beseech you in the Name of the Living God, by one that some of you know hath had his share, and consequently time, to know how little the like vanities conduce to true and sollid hap∣piness; No, my Friends, God Almighty knows (and would God you would believe and follow me) they end in shame and sorrow. Faithful is that most Holy One, who hath determin'd, That * 1.62 every Man and Woman shall reap, what they sow; and will not trouble, anguish, and disappointment, be a sad and dreadful Har∣vest for you to reap, for all your mispent time about superflui∣ties, and vain recreations? Retire then, grieve not the Holy Spirit in your selves; Redeem precious abused time; frequent such Conversation as manifest the same: So shall you follow the Ex∣amples, and keep the Precepts of Jesus Christ, and all his followers. For hitherto, we have plainly demonstrated that no such way of Living, as is in request amongst you of the Land, ever was, or can be truly Christian.

Reas. 5.

Because the best of Recreations is to do good, and all Christian customs should be to act with temperance, and for * 1.63 some good and beneficial end; which more or less may be in

every Action; at least no such evill Consequences to attend; * 1.64 as for instance, If Men and Women would be diligent to follow their respective Callings, frequent the Assemblies of Religious Peo∣ple, visit sober Neighbors to be edified, and wicked ones to reform them; to be careful in the Tuition of their Children, exemplary to their Servants, relieve the Necessitous, see the Sick, admini∣ster to their distempers, and indispositions, endeavour Peace a∣mongst their Neighbours; Also to study moderately such com∣mendable and profitable Arts, as Navigation, Arithmetick, Geometry, Husbandry, Medicine; to read the best reputed Hi∣stories of ancient times; to Spin, Sow, Knit, Weave, Garden, or the like House-wife and honest Employments (the practice of the greatest and noblest Matrons and Youth among the very Hea∣thens;) helping others, who for want, are unable to keep Servants to ease them in their necessary affairs; often, and private retire∣ments * 1.65 from all Worldly Enjoyments; secret, and steady Meditati∣ons on the Divine Life, and Heavenly Inheritance; which to leave undone, and prosecute other things under the notion of Pleasures, is accursed Lust, and damnable Impiety: Besides, it is most vain in any to object, That they can't do these al∣wayes, and therefore why mayn't they use these common di∣versions? For I ask, What would such be at? what would they do? and, what would they have? They that have Trades, have not time enough to do the half of what hath been recommended; And as for those who have nothing to do, [and indeed do nothing (which is worse) but sin, which is worst of all] here is variety of pleasant, of profitable, nay, of very honourable Employments, and Diversions for them: Such can with great delight sit at a Play, a Ball, a Masque, at * 1.66 Cards, Dice, Check, Drinking, Revelling, Feasting, and the like, an entire day; yes, turn night into day, and invert the very Order of the Creation to their Lusts, & were it not for Eating and Sleeping, it would be past a doubt, whether they would ever find a time to cease from those vain, and sinful * 1.67 pastimes, till the hasty Calls of Death, should summon their Appearance in another World; yet do they think it intoller∣able, and not possible for any to sit so long at a profitable, or Heavenly Exercise: But how do these think to pass their vast

Eternity away? For as the Tree falls, so it lyes: Let none de∣ceive * 1.68 themselves, nor mock their immortal Souls, with a pleasant, but most false, and pernitious dream, that they shall be chang'd by an irresistable and gain-saying Power, just when their Souls take farewel of their Bodies; No, no, my Friends, What you have Sowen, that shall you Reap; if Vanity, Folly, * 1.69 visible Delights, fading Pleasures, no better shall you ever reap than Corruptions, Sorrow, and the woful Anguish of E∣ternal Disappointments: But alas! what's the reason that the Cry is so common, must we alwayes dote on these things? Why, most certainly it is this, because they know not what is the Joy, and Peace, of alwayes speaking, and acting as in * 1.70 the presence of the most Holy God; they pass such vain un∣derstandings, darkned with the glories and pleasures of the Godd of this World, whose Religion is so many mumbled, or ignorantly-devout-said Words, as they teach Parrats; for if they were of those whose heart are set on things above, and whose treasure was in Heaven, there would their minds inhabit; and their pleasure constantly be; and such who call that a burden, and seek to be refreshed by other visible Delights, a Play, a Morrice-dance, a Punchanello, a Ball, a Masque, Cards, Dice, or the like; I boldly affirm, not only never knew the Divine Excellency of God, and Truth, but there∣in declare themselves most unfit for them in another World; for how possibly can they be delighted to an Eternity of years and Ages, with that Satisfaction which is so tedious and irksome for so trifling a time as thirty or forty years? as that for a supply of Recreation to their minds, the little toyes and fopperies of this perishing World must be brought into pra∣ctice, and request; Surely those who are to reckon for every idle word, must not use Sports to pass away that time, which * 1.71 they are commanded diligently to Redeem, considering no less work is to be done then making their Calling and Electi∣on sure; nor study Recreations to their vain minds, and spend the greatest part of Dayes, and Months, and Years * 1.72 therein, not allowing a quarter of that time towards the great concernment of their Lives and Souls, for which that time was given them; there's but little need to drive away that

by foolish divertisements, which flyes away so swiftly of its self; and when once gone, is never to be recalled; Playes, Parks, Balls, Treats, Romances, Love Sonnets, and the like, will be a very invallid Plea for any other purpose than their Condemnation (who are taken, and delighted with them) at the Revelation of the Righteous Judgment: O my Friends, These never were invented, nor employ'd, but by that mind which had first lost the Joy, and ravishing Delights of God's Holy Presence; so that we conclude, First, That of those many excelent employments already mentioned, as wor∣thy * 1.73 to dispossess such minds as are inclin'd to the vanities of their other recreations, there is store enough of time, not only to take up their spare hours, but double so much, and that with great delight, diversion, and profit, both to themselves and o∣thers, (were they but once weaned from vain and fruitless fopperies, and did they but consider how great the Satisfacti∣on, and how certain the Rewards are which attend this, and the other Life, for such universal Benefits, and virtuous Ex∣amples.) The second conclusion is, That my Reason can be displeasing, nor the banishing these vanities from their doting minds, ungrateful to none but such as know not what it is to walk with God, to prepare for an eternal Mansion, to have the mind exercised on Heavenly, and good things, to follow the examples of the Holy Men and Women of former hap∣py Ages, that know not Christ's Doctrine, Life, Death, Re∣surrection, but only have their minds fastned to the flesh, and by the objects of it are allured, deceived, and miserably ruined; and that lastly despise Heaven, and the Joyes that are not seen (though Eternal) for a few perishing trifles that they do see, though they are determin'd to pass away; How * 1.74 these are baptized with Christ into his Holy Life, cruel Suffer∣ings, shameful Death, and raised with him to Immortal Desires, Heavenly Meditations, a Divine new Life, that should be daily (not babling formal words) but growing in the knowledge of Hea∣venly Mysteries, and all Holiness, even unto the measure of the stature of Jesus Christ, the great Example of all: How, I say, these resemble such most necessary Christian qualifications,

and what share they have therein, let the just Principle in their own Consciences (if not quite smothered) declare.

Reas. 6.

Next, Such Attires and Pastimes, do not only shew the exceeding worldliness of Peoples inclinations, and their ve∣ry great ignorance of the Divine Joyes, but by imitating these fashions, and frequenting these places, and diversions, not only much good is omitted, but a certain door is opened * 1.75 for much evil to be committed; as first, Precious time (that were worth a world in a dying bed) is lost; Money, that might be employ'd for some general good, vainly expended; Plea∣sure is taken in meer shame; Lusts are gratify'd; the Minds of People alienated from Heavenly things, and exercis'd a∣bout meer folly; Pride taken in cloaths, first given to cover nakedness, whereby the Creature is neglected, and the Noble Creation of God disregarded, and men become acceptable, by their Trims and the A-la-mode-ness of their Dress, and Apparel; from whence respect to Persons so naturally does arise, that to deny it, is to affirm the Sun shines not at noon day; nothing being more notorious, than the Cringing, Scra∣ping, * 1.76 Sirring, and Madoming of Persons, according to the gaudiness of their Attire; which is most detestable to God, and so absolutely forbidden in the Scriptures, that to do it, is to incur the breach of the whole Law, and consequently the punishment thereof. Next, What great holes do the like practices make in men's Estates? how are their vocations neg∣lected? young Women deluded? the Marriage-bed invaded? Contentions, and Family Animosities begotten? partings of Man and Wife? dis-inheriting of Children? dismissing of Servants? On the other hand, Servants made slaves, Chil∣dren disregarded, Wives despised, and shamefully abused through the intemperance of their Husbands, which either puts them upon the same extravigance; or laying such cruel injustice to heart, pine away all their dayes in grief and mi∣sery; But above all those wretched Inventions, the Play∣houses,

like so many hellish Seminaries, are the most pernici∣ously conducing to these sad and miserable ends; where little * 1.77 beside frothy, wanton, if not directly obscene and profane humours are represented, which are of notorious ill conse∣quence in the minds of most (especially the youth) that fre∣quent them. Next, idle, deboyst, and impiously unclean Stagers are encourag'd, and maintain'd (then which scarcely a greater abomination can be thought on, of that rank of Im∣pieties, as will anon particularly be shown, and that no∣thing but the great pleasure People take therein, could blind their eyes from seeing.) And lastly, the grand indisposition of mind to solid, serious, and heavenly employments, by the almost continual, as well as seemingly pleasant rumination * 1.78 of those various adventures they had lately been entertain'd with, which in the more youthful, can never hit amiss to en∣flame, and animate their boyling and aiery Constitutions; and in the rest of the common Recreations of Balls, Masques, * 1.79 Treats, Cards, Dice, Check, &c. there are the like opportu∣nities to promote the like evils. And yet farther too; how many disorders, quarrels, Animosities, nay, Murder it self, as well as expence of Estates, and precious time, have been the immediate consequences of the like Recreations and Pra∣ctices? In short, These were the wayes of the Gentiles that * 1.80 knew not God, but never the practice of them that feared him; nay, the more Noble amongst the Heathens themselves, namely, Anaxagoras, Socrates, Plato, Antisthines, Aristides, Cato, Tully, Epictetus, Seneca, &c. have left their disgust to the like vanities upon Record, as odious, and destructive, not only of the honour of the Immortal God, but of all good Order and Govern∣ment, as leading into looseness, idleness, ignorance, and effeminacy, the grand Cankers, and bane of all States and Empires: But such is the Latudinarian impudence of this Age, that they Cano∣nize themselves for Saints, if not guilty of every Newgate∣filth, and kennel-impiety, and so the pretended innocency of these things steals away their minds into the use of them, and their great delight in them; nay, it gives them confidence to plead for them, and by no means will they think the contrary: but why? because it is a liberty that feeds the flesh, and

gratifies the lustful eye, and pallate of poor Mortality, where∣fore they think it a laudable condition to be in equality to the Beast, that eats, and drinks but what his nature doth require, [although the number's very small of such] so very exorbitant are men and women, in this present Age: for either they do believe their Actions depend upon their own will, so as that they may do what they please, without accounting for it; or else at best, that not to be stain'd with the vilest wickedness, is matter of great boasting [and indeed it is so in a time when nothing is too wicked to be done] But certainly it is a sign of great and universal Impiety in a Land, when not to be guilty of sins, the very Heathen loath, is to be virtuous; yes, and Chri∣stian too, & that to no small degree of Reputation; Nay, but is it not to be greatly blinded, that those we call Infidels, should detest those practices as infamous, which People that call themselves Christians cannot, or will not see to be such, but guild them over with the fair Titles of Ornament, Decency, Re∣creation, and the like? Well, my Friends, if there were no God, no Heaven, no Hell, no holy Examples, no Jesus Christ, in Cross, Doct ine, Death, and Resurrection to be conform'd unto, yet would Charity to the Poor, Help to the Needy, Peace a∣mongst * 1.81 Neighbours, Visits to the Sick, Care of the Widdow and Fatherless, with the rest of those Temporal good Offices, already repeated, be a nobler Employment, and much more necessary, as well as worthy of your diligence, and pains: Nor indeed is it to be conceived, that the way to Glory, is enclos'd and smooth'd with such variety of carnal Pleasures; no, alas! Conviction, a wounded Spirit, a broken Heart, a regenerated Mind, in a word, Immortality would then prove as meer fictions as some make them, and others therefore think them, if the like practises are not for ever to be extinguish'd, and expell'd all Christian society; for I affirm, That to one who internally knows God, and hath a sense of his blessed Presence, all such Recreati∣ons are death; yea, more dangerously evil, and more apt to steal away the mind from its Heavenly exercise than grosser Impieties; for they are so big, they are plainly seen; so dirty * 1.82 they are easily detested, which Education, and common Tem∣perance, as well as Constitution in many, teach them to abhor;

and if they should be committed, they carry with them a * 1.83 proportionable conviction: but these pretended Innocents, these supposed harmeless Satisfactions are more surprising, more fatal, more destructive; for as they easily gain and ad∣mission * 1.84 of their senses, so the more they pretend to Innocen∣cy, the more do they secure the minds of People in the com∣mon use of them, till they become so insensible of their evil Consequences, that with a mighty confidence they can plead for them.

But, as this is plainly not to deny themselves, but on the contrary, to employ these vain Inventions of carnal Men and * 1.85 Women, to gratifie the desire of the Eye, the desire of the Flesh, and the pride of Life; all which, exercise the mind below the divine and only true Pleasure, (or else tell me what do.) So, Be it known to such, That the Heavenly Life, and Chri∣stian Joyes are of another kind, (as hath already been ex∣press'd) nay, that the true Disciples of the Lord Christ must be hereunto crucified, as to Objects and Enjoyments that at∣tract downwards, and that their affections should be so rais'd to a more sublime and spiritual Conversation, as to use this World, even in its most innocent enjoyments, as if they us'd it not; but if they take pleasure in any thing below, it shall be in some of those good Offices before-mention'd, whereby a benefit may redound in some respect, in which God is ho∣nour'd * 1.86 over all visible things, the Nition reliev'd, the Go∣vernment better'd, themselves rendred exemplary of good, and thereby justly intituled to present Happiness, a sweet Me∣morial with Posterity, and to a seat at his Right hand, where there are Joyes and Pleasures for ever; than which, there can be nothing more honourable, nothing more certain, world with∣out end.

Reas. 7.

There should be no vanity of Apparel, nor Recreations, com∣mon * 1.87 amongst those who would be Christians indeed, because both that which invented them, delights to have them, and pleads so strongly for them, is inconsistent with the true Spirit of Chri∣stianity;

nor doth the very nature of the Christian Religion admit * 1.88 of these things.

For therefore was it that Immortality and Eternal Life was thereby brought to light, that Mortality, and all the plea∣sures * 1.89 of it, in which the world lives, might be forgone, and relinquished; and for that reason it is that nothing less than immense Rewards, and eternal Mansions are promised, but that Men and Women, might therefore be encourag'd wil∣lingly * 1.90 to forsake the vanity, and fleshly satisfactions of the World, and encounter with boldness the shame and sufferings they must expect to receive at the hand of (it may be) their nearest, and otherwise dearest Intimates, and Relations.

For if the Christian Religion had admitted the Possession of this World in any other sense, than the simple and naked use of those Creatures really given of God for the necessity and convenience of the whole Creation; for instance, Did it allow all that Pride, Vanity, Curiosity, Pomp, Exchange of Apparel, Honours, Preferments, Fashions, and the Customary Recreations, with what ever may delight and gratifie their senses; Then, what need of a daily Cross? a self-denying Life? work∣ing * 1.91 out Salvation with fear and trembling? seeking the things that are above? having the Treasure, and heart in Heaven? No idle talking, no vain jesting, but fearing, and meditating all the day long, undergoing all reproach, scorn, hard usage, bitter mockings, and cruel deaths? What need these things? and why should they be expected in order to that glorious Immortali∣ty, and eternal Crown? if the Vanity, Pride, Expence, Idleness, Concupiscence, Envy, Malice, and whole manner of living among the called Christians, were allow'd? No, cer∣tainly, but as the Lord Jesus Christ well knew in what foolish trifles, and vain pleasures (as well as grosser impieties) the minds of Men and Women were fixed, and how much they were degenerated from the Heavenly principle of Life, into a coverous seeking after the enjoyments of this perishing World, (nay, inventing daily new ones, to gratifie their Lusts) so did he not less foresee the difficulty that all would have to relinquish, and forsake them, at his call; and with what great unwillingness they would take their leave, and be

weaned from them; wherefore as inducements thereunto, he did not speak unto them in the Language of the Law, as that they should have an Earthly Canaan, great Dignities, a nu∣merous Issue, a long Life, and the like; no, rather the contra∣ry (at least to take these things as they should fall) but he speaks to them in a higher strain, namely, That he assures * 1.92 them of a Kingdom, and a Crown that are Immortal, that nei∣ther Time, Cruelty, Death, Grave, nor Hell, with all its instru∣ments, shall ever be able to disappoint, or take away from those who should believe, and obey him; further, That they should be taken into that neer Aliance of loving Friends, yea, the intimate divine Relation of dear Brethren, and Co-heirs with him of all Coelestial Happiness, and glorious Immortality; wherefore, if it be record∣ed, That those who heard not Moses, were to die, much more they who refuse to hear, and obey, the Precepts of this great and Eter∣nal Rewarder of All that diligently seek and follow him.

And therefore it was that he was pleased to give us, in his own Example, a tast of what his Disciples must expect to drink more deeply of; namely, The Cup of Self-denyal, cruel Tryals, and most bitter Afflictions: He came not to Consecrate a way to the Eternal Rest, through Gold and Silver, Ribbons, Laces, Points, Perfumes, costly Cloaths, curious Trim's, exact Dresses, rich Jewels, pleasant Recreations, Play's, Parks, Treats, Balls, Masques, Revels, Romances, Love-songs, flattering Sonnets, and the like Pastime of the World: No, no, alas! but by for∣saking all such kind of entertainments; yea, and some∣times more lawful enjoyments too, and chearfully undergo∣ing the loss of all on the one hand, and the Reproach, Igno∣miny, and the most hateful Persecutions from ungodly men on the other; alas he needed never to have wanted such va∣riety of worldly Pleasures, had they been sutable to the work he came to do; for he was tempted (as are his followers) with no less bait than all the Gloryes of the World (how∣ever Satan ly'd, in saying they were his to give:) but he that Commanded his followers to seek another Countrey, and to lay up Treasure in the Heavens, and therefore charg'd them never to be much inquisitive about what they should Eat, Drink, or put on; because, saith he, after these things the Gentiles (that

know not God) do seek; (and Christians that pretend to know * 1.93 him too) but having Food and Raiment, therewith to be content: He, I say, that enjoyn'd this Doctrine, and led that Holy and Heavenly Example, even the Lord Jesus Christ, bid them that would be his Disciples, to take up the same Cross, and to fol∣low Him.

Wherefore who will be true Christians, must not think to steer another Course, nor to drink of another Cup then hath the Captain of their Salvation done before them; no, for 'tis * 1.94 the very question he asked James, and John, the Sons of Ze∣bedee of old, when they desired to sit at his right, and left hand, in his Kingdom, Can you first drink of the Cup I am to drink of? and be baptiz'd with the Baptism I am to be baptiz'd withal? otherwise no Disciples, no Christians. Whoever they are, that would come to Christ, and be a right Christian, must readily abandon every delight, that would steal away the affe∣ctions of the mind, and exercise it, from the Divine Prin∣ciple of Life, and freely write a Bill of Divorce for every beloved vanity (for all under the Sun of Righteousness is so.)

Object. 1. But some are ready to object, (who will not want Scripture for their lusts, although it evidently be misapply'd) say they, The Kingdom of God stands not in Meats, nor in Drinks, nor in Apparel, &c.

Answ. Right; therefore it is that we stand out of them. But surely you have the least Reason of any to object this to us, who make those things so necessary, as our not Confor∣ming to them, doth render us obnoxious to your Reproach; which how Christian, or resembling it is the Righteousness, Peace, and Joy, in which the Heavenly Kingdom stands, let the just Principle in your own Consciences determine; our Con∣versation stands in Temperance, and that stands in Righteous∣ness, by which we have obtain'd that Kingdom, your latitude, and excess have no share, nor intrest in.

If none therefore can be true Disciples, but they that come to bear the Daily Cross, and that none bear the Cross but * 1.95 those who follow the example of the Lord Jesus Christ through

his Baptism of Afflictions, Tryals, and Temptations; and * 1.96 that none are so baptiz'd with him, but those whose minds are retired from the vanities in which the generality of the world lives, and become obedient to the Holy Light, and Divine Grace, with which they have been enlightned from on high, and thereby are daily exercis'd to the crucifying of every con∣trary Affection, and bringing of Immortality to light; If none are true Disciples but such, (as most undoubtedly they are not) then let the People of these dayes, a little soberly reflect upon themselves, and conclude, that none who live and delight in these vain Customs, and this un-Christ-like Conversation, can be a true Christian, or Disciple of Crucify'd Jesus: for otherwise, how would it be a Cross? or the Chri∣stian life, matter of difficulty, and reproach? No, the offence * 1.97 of the Cross would soon cease, which is the Power of God to them that believe, for the subduing of every lust, and vanity, and bringing the Creature into an holy subjection of mind to the heavenly will of it's Creator; for therefore has it been said, That Jesus Christ was and is manifested, that by his Holy, Self-denying Life and Doctrine, he might put a baffle upon the proud minds of men, and by the Immortality he brought * 1.98 and daily brings to light, he might stain the Glory of their mortal Rests and Pleasures, that having their minds weaned therefrom, and being as crucify'd thereunto, they might seek * 1.99 another Countrey, and obtain an Everlasting Inheritance: for the things that are seen, are Temporal (those they were, and all are * 1.100 to be redeem'd from) but the things that are not seen, are Eter∣nal; those they were, and all are to be brought to, and have their Affections chiefly fixt upon.

Wherefore a true Disciple of the Lord Jesus Christ, is to have his mind so conversant about heavenly things, That the things of this World may be us'd as if they were not; and that ha∣ving such things as are necessary and convenient, therewith to be content, without the superfluity of the World, whereby the * 1.101 pleasures that, in the time of Ignorance, was taken in the Customs and Fashions of the World, might more abundantly be supply'd in the hidden and Heavenly Life; for unless there be an abiding in * 1.102 Christ, it will be impossible to bring forth that much fruit which

he requires at the hands of his followers, and wherein his Father * 1.103 is glorify'd: But as it's clear, such as live in the Vanities, Pleasures, Recreations, and Lusts of the World, abide not in him, neither know him, (for they that know him, depart from * 1.104 Iniquity) so is their abiding and delighting in those bewitch∣ing follies, the very reason why they are so ignorant, and in∣sensible of him, that continually stands knocking at the doors of * 1.105 their hearts, in whom they ought to abide; and whose Divine Power they should know to be the Cross, on which every be∣loved Lust, and alluring Vanity should be slain, and crucify'd; that they might feel the Heavenly Life to spring, and them∣selves quickned thereby, to seek the things that are above; * 1.106 that when Christ shall appear, they might appear with him in glo∣ry, who is over All, God blessed for ever,

Amen.

Reas. 8.

Next, Those Customs and Fashions, which that great va∣riety of Pleasure, which is the common Attire, and Conver∣sation of the Times, do eminently obstruct the Retirement of Peoples minds to within, that they may behold the Glory's of another kind, I mean Immortality; and instead of fearing their Creator in the dayes of their youth, (and seeking the * 1.107 Kingdom of God first, expecting the Addition of such other things as may be necessary and convenient, according to the Injunctions of God, and the Lord Jesus Christ) as soon as they can do any thing, Pride, Vanity, and that Conversation, which is most delightful to the Flesh, becomes their most pleasing Entertainments; all which do but exceedingly beget lustful * 1.108 Conceptions, and enflame to inordinate Thoughts, wanton Discourses, lascivious Treats, if not at last to wicked Acti∣ons, fond Absurdities, and strange Impossibilities, fetch'd from such occasions continually haunting their minds; To * 1.109 whom it's tedious, and offensive to speak of Heaven, or ano∣ther Life; bid them reflect upon their Actions, not grieve the Holy Spirit; consider of an Eternal Doom, prepare for Judgment: and the best Return that's usual is reproachful Jests, profane Reparteés, if not direct blows; their thoughts are other∣wayes

employ'd; their Mornings are too short for them to smooth, to paint, to patch, to bread, to curle, to gum, to pouder, and otherwise to attire and adorn themselves; whilst their After∣noons * 1.110 as commonly are bespoke for Visits and for Play's, where their usual Entertainment is some stories fetch'd from the more approved Romances. Some strange Adventures, some passionate Amours, unkind Refuses, grand Impediments, tedious Addresses, miserable Disappointments, wonderful Surprizes, unexpected Ren∣counters, and meeting of supposed dead Lovers, bloody Duels, languishing Voices, Ecchoing from sollitary Groves, over-heard mournful Complaints, deep fetch'd Sighs sent from wilde Desarts, Intrigues manag'd with unheard-of Subtility; and whilst all things seem at the greatest distance, then are dead People alive, enemies Friends, dispair turn'd to Enjoyment, and all their Im∣possibilities reconcil'd; things that never were, are not, nor ever shall, or can be, comes to pass. And, as if Men & Women were too slow to answer the loose suggestions of corrupt nature, or were too intent on more divine speculations, and heavenly Affairs, they have all that it's possible for the most extravagant Wits to invent, of not only express Lyes, but grand improba∣bilities, if not impossibilities to very nature, on purpose to ex∣cite their minds to those respective passions, and so intoxicate their giddy fancies with swelling nothing (but aiery fictions) as not only consume Time, effeminate their Natures, debase their Reason, and set them on work to reduce these things to practice, and make each adventure theirs by imitation; but if disappointed, (as who can otherwise expect from such vanishing fantasms) the present remedy is latitude to the greatest vice: and yet these are some of their most innocent Recreations, which are no better then that subtil Devil, ensna∣ring People by such stratagems, as may be most agreeable to their weakness; and in a more insensible manner mastering their Affe∣ctions, by Entertainments most taking to their Senses: In such occasions, 'tis their hearts breed vanity, and their Eyes turn * 1.111 interpreters to their Thoughts, and that their Looks do whis∣per the secret inflamations of their intemperate minds, wan∣dring so long abroad, till their lascivious actings bring night home, and load their Minds and Reputations with lust and in∣famy:

here is the end of all their fashions and recreations, to * 1.112 gratifie the lust of the Eye, the lust of the Flesh, and the pride of Life. Cloaths that were given to cover shame, now want a covering, being shameful; and that which was an effect of sin, and should remember men of lost innocency, they pride * 1.113 and glory in; it's made the pleasure of these times, but 'twas the enforc'd necessity of those; and that very conversation, the hundreth part of which, cost them the loss of Paradice, is now the agreeable Recreation and best Accomplishment of the times; for as 'twas Adam's fault to seek a satisfaction * 1.114 to himself, other than what he was created in, which did con∣sist of continual Obedience to, and Communion with his Maker; so it is the exercise, pleasure, and perfection of the Age, to have their minds roving abroad, and diverting them∣selves in spending the greatest portion of their time in the variety of invented vanities, which is so far from the end of their creation, namely, a Divine Life, that 'tis to have the * 1.115 greatest curiosity and care about visible toyes, for which they never were created. Were the pleasures of the Age true and sollid, Adam and Eve were miserable in their Innocency, who * 1.116 knew them not; but as 'twas once their happiness not to know them in any degree, so is it theirs that know Christ in∣deed, to be, by his eternal Power and quickning Spirit, re∣deem'd and raised to Innocency again, which state of Im∣mortality * 1.117 is yet a mystery to those who live, and have pleasure in their curious Trim's, rich and changeable Apparel, nicity of Dress, invention and imitation of Fashions, costly Attirements, mincing Gates, wanton Looks, Romances, Plays, Treats, Balls; Feasts, and the whole series of that practice, and conversation in request: for as these had never been, if man had staid at home with his Creator, and given the intire exercise of his mind to the noble ends of his creation; so certain it is, that the use of these vanities are not only a sign that Men and Women are yet ignorant of their true Rest and Pleasure, but it greatly obstructs and hinders the retirement of their minds, and se∣rious enquiry after those things that are Eternal. O that there should be so much noise, clutter, invention, traffique, curiosity, di∣ligence, pains, and vast expence of time and estate, to please and

gratifie poor perishing Mortality; and that the Soul, the very Image * 1.118 of Divinity it self, to whose authority and service the Body (but as a Case) with all the whole Creation was given, to be regulated by it, should have so little of their Consideration: What! O what more pregnant Instances, and evident Tokens can be given, That 'tis the Body, the Senses, the Case, a little flesh and bone covered with skin, the toyes, fopperies, and very vanities of this mortal Life, and perishing world, that please, that take, that gain * 1.119 them, on which they dote, and never have too much time, love, nor money, to bestow upon them: Thus are their minds employ'd and become so vain in their imaginations, and dark in their understandings, that they not only believe them innocent, but * 1.120 perswade themselves they are good Christians all this while, and to rebuke them is worse than Heresie; thus are they strangers to the hidden Life, thus are they diverted from all serious examination of themselves; and a little by rote babble with a forc'd zeal of an half hours task of other mens words, they have nothing to do with, is made sufficient; (and are no more their states, or at least their intention (as their works shew) than 'twas the young man's in the Gospel, that said he would go, and did not; But alas! Why? Oh! there are other guests; what are they? Pharamond Cleopatra, Cassandra, Clelia, a Play, a Ball, an idle flattering Visit, the Park, the Gallant, the Exchange, the Treat; in a word, the World: these Stay, these Call, these are Importunate, these they Attend, these are their most fa∣miliar Associates; thus are their hearts captivated from the Divine and Heavenly Exercise; nay, from such external Af∣fairs, as immediately concern some benefit to themselves, or needy Neighbours; pleasing themselves with the received Idaea's of those toyes and fopperies, into their loose and aiery minds, and if not in all things to imitate them, through po∣verty; yet as much as may be in some respects, and at last to dote upon them, be taken with them, and willingly suffer their Thoughts to be hurried away by them: All which great∣ly * 1.121 indispose the minds, and distract the Souls of People from the Divine Life and Principle of the Holy Jesus; but as it hath been often said, more especially the younger sort, to whom the like divertisments of gaudy Cloaths, Romances, and

Amourous Playes; (where their Inclinations being presented with what is so very sutable to them, they become thereby excited (it may be) to more vanity than ever they might have thought upon;) which are incomparably dearer to them, than all that can be said of God's Fear, a retired Life, eternal Rewards and Joyes unspeakable, and full of Glory: So vain, so blind, and so very insensible are Men and Women, of what truly makes a Disciple of Christ; O that they would ponder on * 1.122 these things, and watch (out of all these vanities) for the coming of the Lord, lest being unprepared, and taken up with other Guests, they enter not into his Everlasting Rest!

Reason 9.

That which further manifests the unlawfulness of these nu∣merous Fashions and Recreations, is, That they are either the inventions of vain, idle, and wanton minds, to gratifie their own sensualities, and raise the like wicked curiosity in others, to imitate the same, by which nothing but lust and folly are promoted; or the contrivances of indigent and im∣poverish'd Wits, who make it the next way for their main∣tenance; in both which respects, and upon both which con∣siderations, they ought to be detested; for the first, in that it were to license express Impiety; for the latter, because it would be to countenance so wretched a way of livelihood, and consequently divert from more lawful, more serviceable, and more necessary employments; That such Persons are both the inventers and actors of all these follies, cannot be difficult to demonstrate: Alas! Could it possibly be, That one from Palistina should bring us Father Adam's Girdle, and old Mother Eve's Apron to be shewen? What laughing, what fleering, what mocking of their Grandfather's and Grandam's homely fashion would there be? surely their Tayler would find but little custome, although we hear 'twas God himself that made them Coats of Skins: The like may be asked of all * 1.123 the other vanities, concerning the Holy Men and Women through all the generations of Holy Writ; How many pieces of Ribbond, Feathers, Lace-Bands, and the like, had Adam

in Paradise, or out of it? What rich Embroyders, Silks, Points, &c. had Abel, Enoch, Noah, and good old Abraham? Did Eve, Sarah, Susanna, Elizabeth, and the Virgin Mary, use to Curle, Pouder, Pummatum, Patch, Paint, wear false Locks of strange colours, rich Points, Trimmings, lac'd Gowns, embroyder'd Pettecoats, Shooes and Slip-slaps, lac'd with Silk or Silver lace, and ruffl'd like Pigeons-feet, with several yards, if not pieces of Ribbonds? How many Playes did Jesus Christ and his Apostles recreate themselves at? What Poets, Romances, Comedies, and the like, did these Holy Men and Women make, or use to pass away their time withal? I know * 1.124 they bid all redeem their time, to avoid foolish talking, vain jesting, prophane babblings and fabulous stories; as what increase to more ungodliness; and rather to watch, to work out Salvation with fear and trembling, to flee foolish and youthful lusts (by name) and to follow righteousness, peace, goodness, love, charity; and to mind the things that are above, as they would have honour, glory, immortality, and eternal life. But if I were ask'd, Whence came they then? I could quickly answer, From the Gentiles that knew not God; (for some amongst them detested them, as will be shewn) they were the Pleasures of an effe∣minate Sardanapalus, a fantastick Miracles, a Comical Ari∣stophanes, a Prodigal Charaxus, a Luxurious Aristippus; and the practises of such Women, as the infamous Clytemnestra, the painted Jezabel, the lascivious Campaspe, the immodest Posthumia, the costly Corinthian Libidinosa, the most im∣pudent Flora, the wanton Egyptian Cleopatra, and most insa∣tiable Messalina; Persons, whose memory have stunk through all Ages, and carry with them a perpetual rot; these, and not the Holy Self-denying Men and Women in ancient times, were devoted to the like Recreations, and vain delights; nay, the more sober of the very Heathens themselves (and that upon a Principle of great virtue, (as is by all confess'd) de∣tested the like folly and wanton practices; there's none of them to be found in Plato nor in Seneca's Works; Pythagoras, Socrates, Phocion, Zeno, &c. accustom'd not themselves to these entertainments; The virtuous Penelope, the chast Lu∣cretia, the grave Cornelia, and modest Pontia, with many o∣thers,

could find themselves employment enough amongst their Children, Servants, and Neighbors; they (though Nobles, next their Devotion) delighted most in Spinning, Weaving, Gardening, Needlework, and such like good House-wifery, and commendable entertainments; who (though called Heathens) expres'd much more Christianity in all their actions, than do the wanton foolish People of this Age, that notwith∣standing will be called Christians. But, above all, You Play∣mongers, whence think you, came your so passionately beloved Comoedies, then which, as there is not any one divertion that's more pernitious; so not one more in esteem and diligently frequented; Why, I will tell you, Their great Grand-father was an Heathen, and that of the worst sort; his Name was Epicharmus; 'tis true, he is called a Philosopher, or a lover of Wisdom; but he was only so by name, and no more one in reality than the Comoedians of these times are Christians; and that's not at all. 'Tis reported of him by Suidas, a Greek Hi∣storian, that he was the first man who invented Comoedies, and * 1.125 by the help of one Phormus, he made also fifty Fables, (or if you will Lyes.) But would you know his Country, and the reason of his invention? the first was Syracuse, the chief City of Sicily, famous for the infamy of many Tyrants, to please and gratifie the lusts of some, of whom (which is the second) he set his wits to work: And don't you think this a most in∣famous original? and is it less in any to imitate, or justifie the same, since the more sober Heathens have themselves con∣demned them? nay, is it not most abominable, when such as call themselves Christians, do both imitate and justifie the like inventions? Nor had the melancholy Tragedies a better pa∣rentage; namely, one Thespis, an Athenian Poet; to whom * 1.126 they also do ascribe the original of that impudent custom of painting faces, and the counterfeit, or representation of other per∣sons, by change of habits, humours &c. all which are now so much in use and reputation with the great Ones of the times; To these, let me add that Poetical Amorosoe, whom an inor∣dinate passion of Love first transported to those Poetical rap∣tures of admiration; (indeed sordid effeminacy, if not Ido∣latry) they call him Aleman, or Alcina; (a Lydian, and an

Heathen) he being exceedingly in Love with a young Woman of his own Country, is said to have been the first person that gave the World a sight of that kind of folly, namely, Love∣stories and Verses; which hath been so diligently imitated by almost all Nations ever since.

Object. 2. I know that some will say, But we have many Co∣moedies and Tragedies, that are on purpose to reprehend Vice, from whence we learn many commendable things.

Answ. And truly, though it's shameful, yet many have been wont for want of shame, or understanding, or both, to return me this for answer: Now I readily shall confess that 'twas the next remedy amongst the Heathens against the common Vice, to those more grave and moral Lectures of their Philosophers; of which number I shall instance two; Euripides, whom Suidas calls a learned Tragical Poet; and Eupolis, whom the same Historian calls a Comical Poet: the first was a man so chast, (and therefore so unlike those of our dayes, that he was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or one that hated Women; (that is, wanton ones) for otherwise he was twice Married.) The other he characters as a most severe reprehender of faults; from which I gather, that their design was not to feed the idle lazy fancies of Peo∣ple; but since, by the means of loose wits, the People had been debauch'd, their work was to reclaim them; and this appears the rather from the description given, as also that Euripides was suppos'd to have been torn in pieces by wanton Women; which doubtless was for declaring and decrying their impudence: and the other being slain in the Battel be∣twixt the Athenians and Lacedemonians, was so regreted, that a Law was made, never after such Poets should be allow'd to bear Arms; doubtless, because in losing him, they lost a Re∣prover of Vice; so that the end of the approved Comedians, and Tragideans of those times, was but to reform the People; and that not so much by that rational and argumentative way (usual with their Philosophers) as by sharp jeers, severe re∣flections, and rendring their vicious actions so shameful, ri∣diculous, and detestable, as for reputations sake they might

not longer be guilty of the like; which is but the very next expedient before a Whip, or Bridewel. Now if you that plead for such representations, will be contented to be accounted Heathens, and those of the more dissolute and wicked sort too, we shall acknowledge you, that such Comoedies and Tragedies, may be serviceable; but for shame abuse not the Name of Christ so impudently as to call your selves Christians, whose lusts are so strong, as that you are forc'd to use the necessities of meet Heathens to repel them: Is this your love to Jesus? your reverence to the Scriptures, that are able to make the man of God perfect? Is all your prattle about Ordinances, Sacra∣ments, Christianity, and the like, come to this? that at last you must betake your selves to such Instructers as were by the sober Heathens appointed to reclaim the most vicious of the People that were amongst them; and such Remedies too, as be∣low which is nothing but corporal punishment. This is so far from Christianity, that many thousands of the Noble Heathens, Men and Women, were better taught, and better dispos'd: They found out more Heavenly contemplations, and subjects of an Eternal nature to meditate upon. Nay, so far did they out∣strip the best of the common Christians of these times, that they not only were exemplary of good in their grave and sober Conversation; but for the publick benefit, they instituted the Gynaecosmi, or twenty men, that they should make it their business to observe the peoples Apparel and Behaviour; that if any were found immodest, and to demean themselves loosely, they had full authority to punish them. But the case is alter'd; 'tis punish∣able to reprove such; yes, it's matter of the greatest con∣tumely and reproach: nay, so impudent are some grown in their Impieties, as that they merrily can sport themselves with a meer mockage of such religious Persons; and not only manifest a great neglect of Piety, and a severe Life, by their own loosness; but their extream contempt of it, by rendring it ridiculous through Comical abusive jeers on publick Stages: which, how dangerous it is, and apt to make Religion of little worth; besides the demonstration of this age; let us re∣member, that Aristophanes had not a better way to bring the reputation of Socrates in question with the People; who greatly

reverenc'd him for his grave and virtuous Life and Doctrine; than by his abusive representations of him in a Play, which made the aiery, wanton, unstable croud rather to part with So∣crates in earnest, than Socrates in jest. Nor can a better rea∣son be given why the poor Quakers are made so much the scorn of men, then because of their severe reprehensions of sin and vanity; and their self-denying Conversation amidst so great intemperance in all worldly satisfactions: yet can such Libertines, all this while, strut and swell for Christians; but we must be Hereticks, Sedncers, Deceivers, and what not?

O blindness! O Pharisaical hypocrisie! as if that such were Judges of Religion; or that 'twere possible for them to have a sight of true Religion, or really to be Religious; whilst darkn'd in their understandings, by the Godd of the pleasures of this World, and their minds so exercis'd by external enjoyments, and the variety of worldly delights; No, In the Name of the Everlasting God, you mock him and deceive your souls; the wrath and vengeance of the Almighty is against you all, whilst in that spirit and condition; in vain are all your babbles, and set perform∣ances; God Eternal laughs you to scoru; his anger is kindling be∣cause of these things. Wherefore be ye warned to temperance, and Repent. Besides, these Persons are not only wicked, loose, and vain, who both invent and act these things; but; by your great delight in their inventions, you incourage them therein, and hinder them from more honest, and more ser∣viceable employments; for, what is the reason that most Commodities are held at such excessive rates? but because Labour is so very dear; and why is it so? but because so ma∣ny hands are otherwise bestowed, even about the very vanity of all vanities. Nay, how common is it with these mercenary procurers to Peoples folly, that when their Purses begin to grow empty, they shall present them with a new, and pre∣tended more convenient Fashion, and that perhaps before the former costly Habits shall have done half their service, which either must be given away, or new vampt in the Cut most A la-mode; O infamous, yet frequent folly! I know I am coming to encounter the most plausible Objection they are us'd to urge when driven to a pinch; namely,

Object. 3. But how shall those many Families subsist, whose livelihood is by such Trades? as the like Fashions and Recreations do maintain, which you so earnestly decry?

Answ. I answer, It is a bad Argument to plead for the Commission of the least evil, that never so great a good may come of it: If you and they have made Wickedness your Pleasure, and your Profit, be ye content that it should be your grief and punishment, till the one can learn to be with∣out such vanity, and that the others have found out more ho∣nest employments: 'Tis the vanity of the few great ones, that makes so much toyle for the many small; and the great excess of the one, occasions the great labour of the other: Would men learn to be contented with few things, such as are ne∣cessary * 1.127 and convenient (the Christian life) all things might be at a cheaper rate, and men might live for little. If the Landlords had less lust to satisfie, the Tennants might have less Rent to pay, and turn from poor to rich, whereby they might be able to find more honest and domestique employ∣ments for their Children, than turning shifters, and living by their Wits, (which is but a better word for their sins.) And if the Report of the more intelligent Husbandry be credible, * 1.128 Lands are generally improveable, ten in twenty; and were there more hands about more lawful and serviceable Manu∣factures, they would be cheaper, and greater vent might be made, by which a benefit should redound to the World in ge∣neral; nay, the burden lyes the heavier upon the laborious Countrey, that so many hands and shoulders (as the lust Caterers of the Cities) should be wanting. If men never think themselves rich enough, they may never miss of trouble and employment; but those who can take the primitive state, and God's Creation for their Model, may learn with a little to be contented, as knowing that desires after Wealth, do not only prevent or destroy the true Faith, but that when * 1.129 got, encrease trouble also. It is no evil to repent of evil, but that can never be in maintaining what they should repent of. It is a bad Argument to avoid temperance, or justifie the

contrary, because otherwise the Actors and Inventers of it, would want a Livelihood, since to feed them is to nurse the Cause instead of starving it; let such of those Vanity-huck∣sters as have got sufficient, be contented to retreat, and spend it more honestly than they got it; And such as really are poor, be rather helpt by charity to better Callings, which were more prudent, nay Christian, than to buy foolish toyes and fopperies: Publick Work-houses would be effectual Reme∣dies to all these lazy distempers, with more Profit and a better Conscience; therefore it is we cannot, we dare not square our Conversation by the World's; no, but by our exceeding plainness to testifie against such extravagant vanity; and by our grave and steady Life to manifest our dislike on God's be∣half, to such intemperance and wanton curiosity; yea, to de∣ny our selves what otherwise perhaps we lawfully could use with true indifferency, because of that great abuse amongst the generality. I know that some are ready farther to object;

Object. 4. Hath God given us these Enjoyments on purpose to damn us if we use them?

Answ. But to such miserable, poor, silly souls (who would rather charge the most High and Holy God with the inven∣tion and creation of their dirty Vanities, then want a Plea to justifie their own practice, not knowing how for shame, or fear, or love, to throw them off.) I Answer, That what God * 1.130 made was good, and what the blessed Lord Jesus Christ en∣joyn'd, or gave us in his most Heavenly Example, is to be observed, believed, and indispensably to be obeyed; but in the whole Catalogue the Scriptures give of both, I never found the Attires, Recreations, and way of Living, so much in request with the called Christians of these times. No cer∣tainly, God created man an holy, wise, sober, grave, and reason∣able Creature, fit to Govern the World, and himself; to whom only a Divinity, & an Eternal God-head, became the fit object both of his Reason and his Pleasure; all External En∣joyments administring no farther satisfaction then as us'd for necessity and meer convenience; with this proviso too, That

the Almighty was to be seen, and sensibly enjoy'd, and reve∣renc'd * 1.131 in every one; but how very wide the Christians of these times are from this Primitive Institution, is not difficult to determine, although they make such loud pretentions to that most Holy Jesus, who not only gave the World a certain Evidence of a happy Restoration in his own Example, but pro∣mised assistance to all that would follow him; and therefore * 1.132 hath so severely enjoyn'd no less on all, as they would be e∣verlastingly saved; but whether the minds of men and wo∣men are not as profoundly involv'd in all excess and vanity, as those who know him not any farther than by hear-say? and whether they being thus banished the Presence of the Lord by their greedy seeking the things that are below, and there∣by having lost the taste of that divine Pleasure, they have not feigned to themselves an imaginary pleasure, to smother Conscience, and pass their time without that anguish and trouble, which are the consequences of sin; that so they might * 1.133 be at ease and security? let the truly sober, yea, their own Consciences, declare?

Adam's temptation is represented by an Apple, thereby in∣timating the great influence external objects (as they exceed * 1.134 in beauty) carry with them upon our senses; so that unless the mind keep upon its constant watch, so prevalent, and, in a * 1.135 manner, inchanting are visible things, as sometimes they are represented, that hard 'twill be for one to escape, being en∣snar'd; and he shall need be only sometimes entrap'd, to cast so thick a vail of darkness over the mind, that not only it shall with pleasure continue in its fetters to lust and vanity; but proudly censure such as refuse Conformity to the same, and strongly plead for them as serviceable and convenient; that strange passion do perishing objects raise in those minds, where way is made, and entertainments given to them. But Christ Jesus is manifested in us, and hath given unto us an * 1.136 understanding of him that is true, and unto All, such a pro∣portion of his good Spirit as might suffice, would they obey it, to redeem their minds from that captivity they have been in to lusts and vanities, and intirely ransom them from the dominion of all visible objects, and whatsoever may gratifie

the desire of the Eye, the Flesh, and the proud Life, that they might * 1.137 be regenerated in their minds, changed in their affections, and have their whole hearts set on things that are above, where moth nor rust can never pass, nor enter to harm, or destroy.

But 'tis a manifest sign of what mould and make those per∣sons are, who practise and plead for such Egiptian shameful rags; Its more to be feared, they either never knew, or have forgot, the humble, plain, meek, holy, Self-denying, and ex∣emplary Life, which the eternal Spirit sanctifies all obedi∣ent hearts unto; yea, it's indubitable, that either such al∣wayes have been ignorant, or else that they have lost sight of * 1.138 that good Land, that heavenly Country, and blessed inheri∣tance they once have had some glimmering prospect of; O that they would but with-draw a while, sit down, weigh, and consider with themselves where they are, and whose work and will they are doing, that they would once believe the Devil hath not a stratagem more pernitious to their immor∣tal Souls than this of exercising their minds in the foolish fa∣shions, and wanton recreations of the times; great and gross Impieties beget a detestation in the opinion of sober educa∣tion, common temperance and reputation; and therefore since the Devil rightly sees such things have no success with many, it is his next (and fatall'st) project to find some other entertainments that carry less of infection in their looks, though more of security, because more of pleasure in their enjoyment, on purpose to busie and arrest the minds of such from a diligent search and enquiry after those matters, which * 1.139 necessarily concern their eternal peace, that being ignorant of the heavenly Life, they may not be induced to press after it; but being only formally Religious according to the tradi∣tions and precepts of others, proceed to their common plea∣sures, and find no check therefrom; (their Religion and Con∣versation * 1.140 for the most part agreeing well together,) whereby an improvement in the knowledge of God, a going on from grace to grace, a growing in the measure of the stature of Jesus Christ himself is not known, but as it was in the beginning at seven, so is it at seventy; nay, not so innocent, unless by reason of the old saying, Old Men are twice Children. Oh! the Mystery of

Godliness, the heavenly Life, and true Christian is another thing; wherefore we conlude, that as the design of the Devil (where he cannot involve and draw into gross sin) is to busie, delight, and allure the minds of men and women by more∣seeming-innocent entertainments, on purpose that he may more easily secure them from minding their duty and pro∣gress in the knowledge of, and obedience to the only true God, which is eternal Life; and thereby employ their minds from heavenly and eternal Meditations; so are those who * 1.141 would be delivered from those snares, to mind the holy, just, grave, and self-denying Teachings of God's Grace and Spirit in * 1.142 themselves, that they may reject, and for ever abandon the like vanity and evil, and by a reformed Conversation condemn the World of its Intemperance; so will the true Disciple-ship be obtain'd; for otherwise, not only self pre∣judice redounds, but many other enormous Consequences and pernitious Effects: 'Tis to encourage such impious per∣sons to continue and proceed in the like Trades of feeding the Peoples lusts, and thereby to make themselves partakers of their Plagues, besides their own proper punishment, who by continual fresh desires to the like curiosities, and that way of spending time and estate, induce them to spend more time in studying how to abuse time; nay, in hopes of farther gains tempt and provoke those Caterers to all inordinate desires, and lustful appetites, to invent and furnish them with more provision of the sort, lest through their pinching and small allowances, those Prodigals should call their Fathers house to mind; for whatsoever any think more pleasant baits, alluring objects, grateful entertainments, cunning emissaries, acceptable Sermons, insinnating Lectures, taking Orators; the crafty De∣vil has not, nor ever had by which to entice, and ensnare the minds of People, and totally to divert them from heavenly reflections, and divine meditations, than the great excess of vain Attire and that variety of Recreations so much in repute in these times, and which we have hitherto so reasonably condemned.

Reas. 10.

But should these things be as indifferent, as they are prov'd perniciously unlawful (for I never yet heard any advance their plea beyond the bounds of meer indifferency) yet so great is their abuse, so universal the sad effects thereof, like to an infection, that therefore ought they to be rejected of all, especially those, whose sobriety hath preserv'd them on this side of that excess, or whose judgments (though them∣selves be guilty) suggest the inconveniency of such Intem∣perance: For what's an indifferent thing, but that which may be done, or left undone? granting, I say, this were the case, yet doth both Reason and Religion teach, that when they are us'd with such an extraordinary appetite, as to relinquish them, would be a contradiction to their desires, and an abate of their satisfaction; they have exceeded the bounds of meer indifferency, and are thereby rendred no less than necessary; which being a violation to the very nature of the things themselves, a perfect abuse enters, and consequently are no longer to be consider'd in the rank of things simply indiffer∣ent, but unlawful. Now, that the whole Exchange of vanities against which I have so earnestly contended, are generally a∣bused, by the excess of almost all ages, sexes, and qualities of People, will be confess'd by many who yet decline not to be conformable themselves; and to whom, as I have understood, it only seems lawful, because (say they) the abuse of others should be no Argument why we should not use them But to such I answer, (for God Almighty knows I seek the tempo∣ral and eternal happiness of all) That they have quite for∣got, or will not remember, they have acknowledg'd these things to be but of an indifferent nature. If so, (as undoub∣tedly men in their wits (and for others we are not concern'd) nay, vanity never urg'd more) I say, there can be nothing more cleer, than since they acknowledge their great abuse, that they are wholly to be forgone and relinquish'd; for since they may as well be let alone as done at any time, surely they then of duty should be let alone when the use of them is an a∣betting

the general excess, & a meer exciting others to con∣tinue in their abuse, because they find persons reputed sober, * 1.143 to imitate them, or otherwise to give them an Example; Pre∣cepts are not half so forceable as Examples. Nay, every one that pretends to seriousness, ought to suspect himself, as ha∣ving bin too forward to help on the excess, & can never make too much haste out of those inconveniencies, that by his for∣mer example he encourag'd many to, and that by a new one he may put a seasonable check upon the Intemperance of o∣thers. A wise Parent ever with-draws those objects, how∣ever innocent in themselves, which are too prevalent upon the weak senses of his Children, on purpose that they might be wean'd. And 'tis as frequent with men, to bend a crooked stick as much the contrary way, that they might streighten it at last. Those that have more sobriety than others, should not forget their stewardships, and exercise that gift of God to security of their neighbors; 'twas murdering Cain that rudely * 1.144 ask'd the Lord, Was he his Brothers Keeper? For every man is necessarily obliged thereto, and therefore should be so wise, as to deny himself the use of such indifferent enjoyments, as cannot be us'd by him, without too manifest an encourage∣ment * 1.145 to his neighbors folly. God hath sufficiently excited men to what is said; for, in the case of the Brazen Serpent, which was an heavenly Institution, and Type of Christ, He with great displeasure enjoyn'd it should be broke to pieces, because they were too fond and doting upon it; yes, the very Groves them∣selves, however pleasant for scituation, beautiful for their walks and trees, must be cut dowu; and why? only because they had been abused to Idolatrous uses. And what's an Idol, but that which the mind puts an over-estimate, or value upon? None can benefit themselves so much by an indifferent thing, as not rather to prevent an injury to others by not using that liber∣ty. * 1.146 If those things were convenient in themselves (which is a step nearer necessity, than meer indifference) yet when by circumstances they become prejudicial, such conveniency it self ought to be put up, much more what's but indifferent should be deny'd. People are not to weigh their private sa∣tisfactions, more than a publick good; nor please themselves

in too free a use of indifferent things, at the cost of being so really prejudicial to the publick, as they certainly are whose use of all these vanities becomes exemplary to others, and begets an impatiency in their minds to have the like; * 1.147 wherefore it is both reasonable and incumbent on all, to make only such things necessary, as tend to life and godliness; and to * 1.148 employ their freedom with most advantage to their Neigh∣bors: So that here is a twofold obligation on them; the one, * 1.149 not to be exemplary in the use of such things, which though they may use them, yet not without giving too much coun∣tenance to the abuse, and excessive vanity of their Neighbors. The other obligation is, That they ought so far to condescend * 1.150 to such Religious People who are offended at these fashions, and that kind of conversation, as for ever to reject them. Now those, who (notwithstanding what I have urg'd) will yet pro∣ceed; what is it, but that they have so involv'd themselves, and their affections in them, as that it is not less difficult to reform them, whom all this while we have determin'd in the greatest excess, And that for all their many Protestations a∣gainst their fondness to such fopperies, they in sincerity are no better than People that have lost the measure both of common Prudence and Conscience, that neither know what is indiffer∣ent, nor what not; how far they are to respect the good of o∣thers, how far not: and, how should they? who do so little re∣spect their own. For, after a serious consideration, What va∣nity, pride, idleness, expence of time, and estates, have been, and yet are? How many Persons debauch'd from their first so∣briety, and Women from their natural sweetness, and inno∣cent dispositions, to loose, aiery, wanton, and many times * 1.151 more enormous practices? How many plentiful estates have been surpriz'd by numerous debts; Chastity ensnar'd by ac∣cursed lustful Intregues, youthful Health overtaken by the hasty seisure of unnatural distempers, and their remaining dayes spent upon a Rack of their vices procuring, and so made slaves to the sad and unmerciful effects of their own inordi∣nate pleasures: in which agony they vow the greatest tempe∣rance, but no sooner out of it, then in their vice again. That these things are the case, and almost innumerably more, I am

perswaded no ingenious person, of any experience, will deny; how then upon this serious reflection, any that pretend Con∣science, or the least fear of God Almighty, can longer con∣tinue in the Garb, Livery, and Conversation of those, whose * 1.152 whole life tends to little else then what I have repeated; much less joyn with them in their abominable excess; I leave it to the truly Conscientions, and the just Principle in them∣selves, to judge. No surely! This is not to obey the Voice of God, who in all Ages did loudly cry to all, Come out: from whence? from the wayes, fashions, converse, and spirit of Babylon; who's that? the Mother, or that Womb, which hath been so fruitful in all these vain, foolish, wanton, superfluous, * 1.153 earthly, wicked births; against whom the Scriptures denounce more dreadful Judgments than any, ascribing all the Intem∣perance of Men and Women to the Cup that spirit of wicked∣ness hath given them to drink; whose are the things indifferent, if they must be so: And for witness, hear what the Revelations say in her description, How much she hath glorify'd her self, and lived deliciously, so much torment and sorrow give her. And the Kings of the Earth who have lived deliciously with her, shall bewail and lament her; And the Merchants of the Earth shall * 1.154 weep over her, for no man buyeth their Merchandize any more: The Merchandize of Gold, and Silver, and precious Stones, and of Pearls, and fine Linnen, and Purple, and Silk, and Scarlet, and all manner of Vessels of Ivory, and all manner of Vessels of most precious Wood; And Cinamon, and Odours, and Oyntments, * 1.155 and Frankincense, and Wine, and Oyl, and fine Flour, and Beasts, and Slaves, and Souls of Men: which though I know to have a farther signification then what is litteral, yet there is enough to shew the Pomp, Plenty, Fulness, Idleness, Ease, Wanton∣ness, Vanity, Lust, and Excess of Her, and all her Favourites. But at the terrible day, who will go to her Exchange any more? who to her Play's? who shall Traffique about her de∣licious Inventions? Not one; for she shall be judg'd; no Plea shall excuse, or rescue her from the wrath of the Judge, for strong is the Lord who will perform it. If yet these reason∣able * 1.156 Plea's will not prevail, though I have something farther to adjoyn, however I shall Caution such in the repetition of

part of Babylon's miserable doom; Mind, my Friends, more Heavenly things, hasten to obey that righteous Principle which would exercise and delight you in that which is Eternal; or else with Babylon, the Mother of lust and vanity, the fruits that * 1.157 your Souls lust after, shall depart from you, and all things which are dainty and goodly shall depart from you, & you shall find them no more; Lay your treasures therfore up in Heaven, where nothing can break through to harm them, but where Time shall short∣ly * 1.158 be swallowed up of incomprehensible Eternity. And for your farther perswasion (if yet any can remain unsatisfy'd) I further argue;

Reas. 11.

Next, Because the contrary is very much conducing to good; namely, plain and decent Apparel, with a meek shame∣fac'd * 1.159 and quiet Spirit; and that Conversation which doth only express the same, in all godly honesty. As the Apostle saith, Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may administer grace to the Hearers; neither filthiness nor foolish talking, nor jesting, but rather giving of thanks: for, let no man deceive you with vain words; because of these things cometh the wrath of God upon the Children of disobedience. Wherefore, if Men and Women were but thus adorn'd, and did they but once demean them∣selves after this truly Christian manner, impudence would soon receive a check, lust, pride, vanity, and wantonness, a rebuke: For, with what countenance could they attempt such universal Chastity, or encounter such godly Austerity? No, there would scarcely be left a passage for vanity and pride to look out at; all their large windows would be barr'd, and almost every cranny stop'd: And however impious any persons might be in private, for certain they would find no * 1.160 Merchants abroad to buy it, no fondlings to Indulge and em∣brace it, all respect to Persons for their Apparel, and empty Titles, would cease; which is a notorious evil, and contra∣ry to the very express letter and command of the Scriptures; though common Experience teacheth us what place they have

with the generality, to Cap, to Sir, to Worship, to Ho∣nour, to Madam, and to Lady, them in almost all places of the Land; whereby a great step might be made towards primi∣tive Innocency, and that plain-hearted, down-right and harm∣less Life might be restored, of not much careing about what * 1.161 we should eat, drink, or put on; (which, however Christ called the practice of them that knew not God) is the very Spirit of this Age under all its babble about Religion. But with such mo∣derate care, as might provide what should be necessary and convenient for themselves and families, be intirely devoted * 1.162 to the concernments of a Coelestial Kingdom; And diligently minding their daily growth and improvement in the Righteousness of it; as what only makes this life truly & sollidly comfortable; and at their dying moments, can fairly intitle them to that blessed Sa∣lutation of, Well done my good and faithful Servants, enter into the * 1.163 endless Joyes and Eternal heavenly Rewards of your Lord; who is Jesus, who is God over All blest and renown'd for ever.

Reas. 12.

This would be a ready means, and good expedient towards the enrichment of the land; for by how much the less there were * 1.164 of that great Superfluity in all these vanities, by so much the more should the Commodities of our own Country be in re∣pute; * 1.165 the great vent of forreign Goods, being that which indebts the Land to forreigners; whereas otherwise they would become debtors to us for our Native Manufactures. * 1.166

By this means, such Persons, who by their Excess have deeply engag'd their Estates, may in a short space be enabled to clear them from those incumbrances; which otherwise * 1.167 (like Moths) soon eat out very plentiful Revenues, nor doth it less than greatly advantage Persons of mean subsistance (e∣specially Servants) to improve their small stocks, by their di∣ligent attendance on their business; And not expending their dear-earnings, and hard got wages, upon superfluous Apparel, foo∣lish * 1.168 May-games, Play's, Dancing-shewes, Taverns, Alehouses, and the like folly and intemperance; of which this Land is more infested, and by which it's rendred more ridiculous than any

Kingdom in the World; Yea, it hath been the very Refuge of almost all the cheating Mountebanks, savage Morrice-dancers, Pick-pocket and prophane Players and Stagers of Neighbouring Countrys; to the ruine of Religion, the shame of Government, and the great idleness, expence, and de∣bauchery of the People; for which the Spirit of the Lord is grieved, and the Judgments of the Almighty are at the door, and the Sentence ready to be pronounc'd, Let him that is in∣just, * 1.169 be injust still: Wherefore it is that we cannot but loudly call upon the generality of the times, and testifie both by our Life and Doctrine against the like vanities and abuses, if possibly any may be weaned from their folly, and chuse the good-old-way of Temperance, Wisdom, Gravity, and Hea∣venly * 1.170 Conversation; the only way to inherit the blessings of Peace and Plenty here, and Eternal Happiness hereafter.

Reas. 13.

Lastly, Supposing we had none of these foregoing and im∣portant * 1.171 Reasons to justifie our selves, and justly to reprove the practice of the Land in these particulars; however, let it be sufficient for us to say, That when People have first learned to fear and obey their Creator, to pay their numerous Debts, to re∣deem their Mortgages, to clear their Estates of all Incumbrances, to alleviate and abate their oppressed Tennants; but above all out∣ward regard, when the pale faces are more commiserated, the grip'd bellies reliev'd, and naked backs cloath'd; when the fa∣mish'd Poor, the distressed Widdow, and helpless Orphant (God's Works, and your fellow Creatures) are provided for; then I say, (if then) it will be early enough for you to plead the Indiffe∣rency of your pleasures: But that the sweat and tedious la∣bour of the Husband-man, be it early or late, cold or hot, wet or dry, should be converted into the pleasure, ease, and pastime of a small number of men, that the Cart, the Plow, the Thrash, should be in that continual severity laid upon nineteen parts of the Land, to feed the inordinate lusts and delicious appetites of the twentieth, is so far from the appointment of the Great Governor of the World, and God of the Spirits of all men,

that to imagine such horrible injustice as the effect of his de∣terminations, * 1.172 and not the intemperance of men, were wret∣ched and blasphemous; As on the other side, it would be to deserve no pity, no help, no relief from God Almighty, to continue that expence in vanity and pleasure, whilst the other objects great necessities go unanswer'd; especially, since God hath made the sons of men but stewards to each others exi∣gency's and relief; yea, so strict is it enjoyn'd, that on the omission of these things, we find that dreadful sentence part∣ly * 1.173 to be grounded, of Depart from me ye cursed into everlasting fire, &c. As on the contrary, to visit the sick, see the impri∣soned, relieve the needy, &c. are such excellent properties in Christ's account, that thereupon it is he will pronounce such blessed, saying, Come ye blessed of my Father, inherit the King∣dom prepared for ye, &c. So that the Great are not (with the Leviathan in the deep) to prey upon the small, much less to make a sport of the lives and labours of the lesser ones, to gratifie their inordinate senses.

Wherefore this we offer, and address to the serious Consi∣deration as well of Magistrates as others, That if the Money which is expended in every Parish (there being near ten thou∣sand in the Land) in those unnecessary, vain, nay sinful fa∣shions and entertainments; as, Laces, Jewels, Embroydery's, Ribbonds, Presents, Play's, Treats, Balls, Taverns, unneces∣sary Provisions and Attendants, of Servants, Horses, Coaches, gaudy Furnitures, with much more fruitless and excessive matters, were collected into a publick Stock, (which would indubitably amount to several hundred thousand pounds a year) There might be reparations to the broaken Tennant, Work-houses erected, where the able might at easie labour procure a plen∣tiful subsistance; and the unable and aged, might have such an Annuity as would free the Land from Beggars; the cry of the Widdow and her Orphants would cease; and charitable reliefs might easily be afforded towards the redemption of poor Slaves, or the refreshment of such distressed Protestants as labour under the miseries of Persecution in other Countries. Nay, the Exchequer's needs, on just emergency's, might be supplied: All which would be a most pleasant Sacrifice to the just and merciful God, a noble Ex∣ample

of Gravity and Temperance to forreign States, and of an un∣speakable benefit to ourselves at home: Alas! Why should men need perswasions to what their own felicity so necessarily de∣pends upon? Had these Vitioso's of the times a sence of Hea∣then-Cato's * 1.174 generosity, they rather would deny their carnal ap∣petites, than leave such noble enterprises unattempted; But that they should eat, drink, play, game, and sport away their health, estates, and above all their irrevocable precious time, which should be given to the Lord as an necessary Introducti∣on to a vast Eternity (and then which, did they but know it, no outward sollace can come in competition) I say, that they should be continually employ'd about these things, is to have the Heathens Memorial, and their Ashes judge them, as well as Christian Precepts and Examples to condemn them: And their final doom will prove the more astonishing, in that this Vanity and Excess were acted under a dream of being Chri∣stians all the while, whilst short of Heathens in reality.

That which remains to the accomplishment of this Dis∣course, is some of those very many Testimonies that might be brought, for farther Confirmation of what hath hitherto been said to these particulars.

The Testimonies of several Great and Pious Personages, both Heathens and Christians, against the common Attire of the Age.

Solon, call'd one of the seven Sages, a noble Philosopher * 1.175 and Law-giver to the Athenians, being ask'd by Croesus, King of Lydia, Who was the most happy man in the World? (ex∣pecting he should have said he was, because none so famous for excessive Riches) Answered, Tellus; who though a poor man, yet an honest and good man, and content with what he had; And after having served the Commonwealth faithful∣ly, and seen his Children and their Children virtuously e∣ducated, died in a good old Age.

This much displeased Croesus, but he dissembled it. Some * 1.176 few dayes after, the King being most richly cloathed, and

magnificently Adorned, and seated in his Throne; deman∣ded of Solon, If he had ever seen any thing more glorious? to whom he answered, Cocks, Peacocks, and Pheasants, who are much more beautiful in their natural dress. These undervaluing expressions of wise Solon, displeas'd the luxurious wanton mind of Croesus, upon which they parted; the one desirous of toyes and vanities, the other an instructer and example of true Nobility and Virtue, which utterly contemn'd the King's effeminacy's; But notwithstanding, the Wealth and Pleasure of Croesus, gave him but little time to think upon the importance of such remarkable sayings, till robb'd of both; yet at last he was of another mind: for being taken Prisoner by Cyrus, the first Great Emperour of the Persian * 1.177 Monarchy, and by his Command, put on a Pile to be burnt; after some pause, sighed deeply and cry'd, Solon, Solon, Solon; the Emperour hearing, bid the Interpreters ask on whom he cal'd? On one (said he) that I wish, above all the Wealth and Pleasure of the World, might have spoken with all Tyrants: Upon which the Emperour being curious to know further of the business, he told him of the serious, grave, religious life and discourses of this Athenian Law-giver; which so affected Cyrus, that he commanded Croesus to be releas'd, and us'd him, the remainder of his life, for one of his Privy Council.

And as it was in his time that Tragical Play's were first in∣vented, so was he most severe against them, foreseeing the in∣conveniency's * 1.178 that would attend, finding the People affected with that Novelty of Recreations; It is reported of him,

That he went himself to the Play, and after it was ended, went to Thespis the great Actor, and ask'd him, If he were not asham'd to tell so many Lyes in the face of so great an Audi∣tory? Thespis answered (as it is now usual) There is no harm nor shame to Act such things in jest: Solon striking his Staff hard on the ground, reply'd, But in a short time, we who ap∣prove of this kind of jest, shall use it in earnest, in our common affairs and contracts. In fine, he absolutely forbad him to teach or act Play's, conceiving them deceitful and unprofitable, diverting youth and Tradesmen from more necessary and virtuous employ∣ments.

* 1.179

He affirmed that Family the best, who got not unjustly, kept * 1.180 not unfaithfully, spent not with repentance; and that happiness consists in a vertuous and honest Life, in being content with a competency of outward things, and in using them temperately. And to conclude, he earnestly enjoyn'd all to fly corporal plea∣sure; for (sayes he) it certainly brings sorrow; but observe an honest life more strictly than an oath, meditate on serious things.

Hippias, a Philosopher; It is recorded of him, That he * 1.181 would have every one provide necessaries for himself, and to have been his own Tradesman; he was singular in all such Arts and employments, that he made the very Buskins he wore.

The Gymnosophistae; were a sect of Philosophers in Epypt, that so * 1.182 dispis'd gaudy Apparel, and the rest of the Worlds intempe∣rance, that they went almost naked, living poorly and with great meanness, by which they were enabled against all cold; and overcome that Lust by innocence, which people that are called Christians (though covered) are overcome withal.

The Bamburacii, were a certain great people that inhabited a∣bout the river Tygris in Asia; who observing the great influence Gold, Silver, and precious Jewels had upon their minds, agreed * 1.183 to bury all in the Earth, to prevent the corruption of their man∣ners: they us'd inferior Metals, and liv'd with mean and very ordinary accommodation; wearing mostly but one very grave and plain Robe to cover nakedness. It were well if Christians would mortifie their insatiable appetites after wealth and vanity, as did these Heathens.

Gynaecosmi, and Gynaeconomi, were two distinct numbers of Persons among the Athenians, appointed by the Magistrates to over-look the actions of the Inhabitants; the first was to * 1.184 see that they Appareled and behaved themselves gravely; especial∣ly that Women were of modest behaviour; and the other was to be present at their Treats and Festivals, to see that there was no excess, nor disorderly carriage; and in case any were found Cri∣minal,

they had full power to punish them. When, alas! when shall this temperance be seen amongst the called Chri∣stians of the times!

Cornelia, a Noble Romane Matron; and Sister to Scipio, * 1.185 was esteem'd the most famous and honourable Personage of her time; not more for the greatness of her birth, than her exceeding temperance: And History particularly mentions this as one great instance of her virtue, for which she was so much admir'd; to wit, That she never was accustom'd to wear rich Attire, but such Apparel as was very plain and grave; rather making her Children (whom her Instructions and Example had made virtuous) her greatest Ornaments.

A good pattern for the wanton Dames of the Age.

The ancient Heathens had gaudy Apparel, change of Fashi∣ons, * 1.186 and curiosity of Dress in such detestation, that they made them a mark of an effeminate mind, and wanton dispo∣sition, and seldom us'd but by Comedians and Curtezans.

Gregory (by some cal'd) the Great, and esteemed a Father of the Church, speaks thus,

There be some are of opinion, * 1.187 that the wearing of precious & sumptuous Apparel, is no sin; which if it were no fault, the Divine Word would never have so punctually express'd nor Historically related, how the Rich man that was tormented in Hell, was cloathed in Purple and Silk: whence we may note, that touching the matter or sub∣ject of Attire, humane curiosity availeth highly: The first substance of our Garments was very mean, to wit, Skins with Wooll; whence it is we read, God made Adam and his Wife, Coats of Skins; that is, of Skins of dead Beasts: Afterwards, (to see the growing pride and vanity of Men and Women) they came to pure Wooll, because lighter; after that to Flax, then to Dung and Ordure of Worms; to wit, Silk: Lastly, to Gold, and Silver, and precious Stones; which excess of Apparel highly displeaseth God; for instance whereof (which the very Pagans themselves observed) We reade that the very first among the Romans, who ever wore Purple,

were struck with a Thunder-bolt, and so died suddenly for a ter∣ror to all succeeding times, that none should attempt to live proud∣ly in precious Attire:

this was the sense of Gregory Naziancen, that ancient Christian Writer, who wore commonly a poor Coat, like to a Frock; so did Justin Martyr, Jerom, Austin, &c. as their best Robe.

But above all others, Jerom, a famous man, whom we * 1.188 have had occasion to mention once before, wrote thus to a Noble Virgin, call'd Demetrias; exhorting her, that (having ended her Devotion) she should take in hand Wooll, and Weaving, after the commendable example of Dorcas; that * 1.189 by such changing and variety of works, the day might seem less tedious, and the attempts of Satan less grievous; con∣cluding his Religious Exhortation with this positive sen∣tence; (sayes he) I speak generally, No Raiment or Habit whatsoever, shall seem precious in Christ's sight, but that which thou makest thy self, either for thy own particular use, or ex∣ample of other Virgins; or to give unto thy Grandmother, or Mother; No, though otherwise thou didst distribute thy Goods to the poor.

Let but this strictness be observ'd, and compared with the Apparel & Conversation of the Age. For however, Pharisee-like, they otherwise Saint him, or call him an Holy Father. Sure it is, they reject his counsel.

The great Duke of Momerancy, Colleague to the Duke of Orleance (Brother to the French King, Lewis the 13th) in the War by them agitated against the Ministry of Cardinal Richlieu (then grand Minister of State) being taken and con∣victed at Lyons, a little before his beheading, looking upon himself, who was very richly attired;

Ah (sayes he) this becomes not a Servant of the Crucified Jesus; What do I * 1.190 with these vanities about me? He was poor, dispised, and naked, when he went to the Cross to die for my sins. And immediately stript himself of all his finery, and put a more grave and modest garment on him.

A serious reflection at a time when he best knew what was best.

And for the great intemperance of the Age in Recreations, and Pleasures (most falsly so called) hear what more particu∣larly, both Heathens and Christians have left recorded; al∣though they were before touch'd upon; nor can they well be separated from the other: Both being the most natural pro∣duction of the same Womb of Lust, Pride, and Vanity; unworthy of the Nobility of rational and immortal Souls.

Chilon, another of the wise men of Greece, left these Three * 1.191 serious Apothegmes, or Pathetical Sayings, behind him: (1) Whosoever thou art, learn to know thy self. (2) Be not ear∣nest in thy desires after any visible thing. (3) Misery will be the end of medling with many matters. Intimating, the trouble that attends much Traffique; and those debates and suites that necessarily follow such a course of living.

Bias and Stillpo, two great Philosophers; the first esteem∣ed * 1.192 one of the Seven Wise Men of Greece, and Prince of his Citizens; who, when his City was taken, and every one going Bag and Baggage, carried nothing with him; and be∣ing ask'd, Why he helped not to secure something with him? Answered, That he carried all he had about him. Meaning a good Conscience, and a virtuous Mind, which none could rob him of. The latter was of the City Megara, who, when his Country, Wise, and Children, were all de∣stroy'd by fire, being ask'd by Demetrius what loss he had sustained? answered, Nothing: for I only count that to be my own, which no body can take from me, which is the peace of a good mind.

Anaxagoras, a Noble man, but a true Philosopher; He * 1.193 had a great Estate, and large Patrimony, which he surren∣dred to his Friends; and being reproved for his careless∣ness; answered, It's enough for you to care. One asked him, Why he had no more love for his Country? I have, (said he) pointing his finger towards the Heavens. When he returned from his Travels, and saw his great Possessions, he uttered

this expression, Non ego essem salvus, nisi istae periissent; If I * 1.194 had not dis-regarded them, I had perished;

meaning, That if he had let his mind gadd after such fading objects, and been exercised with those perishing concerns, he had never known the sweetness of a divine life; but had been igno∣rant of that, for which his life was given him; and conse∣quently had dy'd as miserable as the dispisers of a Heaven∣ly life, and lovers of this worlds pleasures, are wont to do.

Themistoeles, a great Athenian General, being told by Syma∣chus, That he would teach him the Art of Memory; Gravely * 1.195 answered, He had rather learn the Art of Forgetfulness: ad∣ding, He could remember enough, but many things he could not forget, which were necessary to be forgotten; as the Honours, Glory's, Pleasures, and Conquests he had spent his dayes in, too apt to transport to vain glory.

Socrates, the most divine and learned Philosopher of his time, * 1.196 (and whom 'tis feign'd that Apollo (cal'd the Godd of Wis∣dom) gave this Character, That he was the wisest man on Earth) was a man of severe life, and instructed People gratis, in just, grave, and virtuous manners; for which, being envied by the vain Comical wit of the Age, Aristophanes, (as spoyl∣ing their Trade of Playes) and exercising the generality of the People with more noble and virtuous things, was repre∣sented in a Play by Aristophanes, in which he rendred Socrates so ridiculous, that the Vulgar would rather part with Socra∣tes in earnest, than Socrates in jest;

which made way for their impeaching him as an enemy to their Godds, for which they put him to death. But in a short space, his 80 Judges, & the whole People so deeply resented his absence, that they slew many of his Accusers; some hang'd them∣selves; none would trade with them, nor answer them a que∣stion. They erected several Statues to his praise; they for∣bid his Name to be mentioned; that they might forget their injustice: They call'd home his banished Friends and Schol∣lers: * 1.197 And by the most wise and learned men of that Age; it is observed, That famous City was punished with the

most dreadful Plague that ever rag'd amongst them; and all Greece with it, never prospered in any considerable undertaking, but from that time alwayes decay'd.

Amongst many of his sober and Heavenly Maxims, on which he was accustomed to discourse with his disciples, these are some;

He taught every where, That an upright man, and an happy man, were all one.

* 1.198

They that do Good, are employ'd; they that spend their time in vain Recreations, are idle.

* 1.199

To do Good, is the best course of Life; he only is idle, who might be better employ'd.

* 1.200

A Horse is not known by his furniture, but qualities; so Men are to be esteemed for Virtue, not Wealth.

Being asked, Who lived without trouble? He answered, Those who are conscious to themselves of no evil thing.

* 1.201

To one who demanded, What was Nobility? He an∣swered, A good temper and disposition of Soul and Body.

* 1.202

They who know what they ought to do, and do it not, are not wise and temperate; but fools, and stupid.

* 1.203

To one that complained, he had not been benefited by * 1.204 his Travels; Not without reason (sayes Socrates) Thou didst travel without thy self: Intimating, he knew not the eternal Mind, or God, to direct and inform him.

Being demanded what Wisdom was? said, A virtuous * 1.205 composure of the Soul. And being asked, who were Wise? answered, Those that sin not.

Seeing a young man Rich, but ignorant of Heavenly * 1.206 things, and pursuing Earthly pleasures; Behold (sayes he) a Golden Slave!

Soft wayes of living in pleasure, beget neither good consti∣tution * 1.207 of body, nor mind.

Fine and rich Cloaths, are only for Comedians, that would * 1.208 sport the People with only making themselves fools.

Being demanded, from what things Men and Women * 1.209 ought to refrain? He answered, PLEASUR'S.

Being asked, What Continence and Temperance were? * 1.210 said, Government of corporal desires, and pleasures; the wicked live to eat, &c. but the good eat to live: temperate Persons become the most excellent: Eat that which neither hurts the body nor mind, and which is easie to be gotten.

One saying, It was a great matter to abstain from what * 1.211 one desires? But (sayes he) it is better not to desire at all.

It is the property of God to need nothing; and they that need, * 1.212 and are contented with least, come neerest God.

The only and best way to Worship God, is to mind & obey what∣soever * 1.213 he Commands.

That the Souls of Men & Women partake of the Divine Na∣ture; * 1.214 that God is seen of the virtuous mind; that by waiting up∣on him, they are united unto him, in an inaccessible place of purity and happiness; which God he asserted alwayes to be near him.

Many more are the excellent Sayings of this great man, who was not less famous for his Sayings, than his Examples with the greatest Nations; yet died he a Sacrifice to the sot∣tish fury of the vain world.

The History of his Life reports, That his Father was told, He should have the guide of his Life within him, which should be more to him than five hundred Masters; which proved true. * 1.215 Instructing his Schollers herein, Charging them not to neglect these divine affairs which properly concern man, to mind or enquire after such things as are without in the visible world.

He taught the use of outward things only as they were ne∣cessary to Life and Commerce; forbidding superfluities and Cu∣riosities. * 1.216 He was executed for his Doctrine after having lived seventy years; the most admired, followed, and visited of all men in his time, by Kings and Commonwealths; and then, whom, Antiquity mentions none with more reverence and honour.

Well were it for poor England, if her conceited Christians were true Socrates's; whose divine, severe, just, and self-denying life, doth not bespeak him more famous, than it will Christians infamous at the revelation of the righteous judg∣ment; where Heathens Virtue shall aggravate Christians In∣temperance; and their Humility, the others excessive Pride; and justly too, since a greater than Socrates is come, (whose Name they profess) but they will not obey him.

Plato, that famous Philosopher (and Scholler to Socrates) * 1.217 was so grave, so heavenly devoted, nay, so discreetly Poli∣tick, that in his Commonwealth, he would not so much as har∣bour Poetical Fancy's, (much less open Stagers) as being too effeminate; and apt to with-draw the minds of youth from more noble, more manly, as well as more heavenly exer∣cises.

Plato seeing a young man play at Dice, Reproved him sharply; the other answered, What, for so small a matter? * 1.218 Custom (saith Plato) is no small thing; let idle hours be spent more usefully.

Let youth (saith he) take delight in good things; for * 1.219 Pleasures are the baits of evil. Observe, the momentory sweet∣ness of a delicious life, is followed with eternal sorrow; the short pain of the contrary, with eternal pleasures: being commanded

to put on a Purple garment by the King of Sicilly; he refu∣sed, saying, He was a man, and scorn'd such effeminacy's.

He addicted himself to heavenly Contemplations, and is * 1.220 said to have liv'd a virtuous but single Life; alwayes eying and obeying the Mind, which he sometimes cal'd God the Father of all things; affirming, Who so lived, should become like him; and so related, as to be joyn'd with, or to the Di∣vinity it self.

This same Plato, upon his dying bed, sent for his Friends about him, and told them, the whole World was out of the way, in that they understood not, nor regarded the Mind (that is God) assuring them, those men died most comfortably, that liv'd most conformable to right Reason, sought and ador'd the first Cause, meaning God.

Antisthenes, an Athenian Philosopher, who had taught in * 1.221 the study of Eloquence several years; but upon his hearing Socrates treat of the seriousness of Religion, of the divine Life, e∣ternal Rewards, &c. bid all his Schollers to seek them a new Ma∣ster, for he had found one for himself; wherefore selling his e∣state, he distributed it to the poor, and betook himself wholly to the consideration of heavenly things, going chearfully six miles every day, to hear Socrates.

But where are the like Preachers and Converts amongst * 1.222 the People called Christians! Observe the daily pains of So∣crates; surely he did not study a week to read a written Sermon; we are assured of the contrary; for 'twas frequent with him to Preach to the People at any time of the day, in the very streets, as occasion served. Neither was he an Hireling, or covetous; for he did it gratis; surely then, he had no fat Be∣nefices, Tythes, Gleabs, &c. And let the self-denyal and di∣ligence of Antisthenes be considered; of a Philosopher and Mister, to become a Scholler, and that a daily one; surely it was then matter of reproach, (as 'tis now) shewing both want of Knowledge, (though call'd a Philosopher) and his great desires to obtain it. None of these us'd to go to Playes, Balls, Treats, &c. they found more serious employments for their minds, and were examples of temperance to the world.

I will repeat some of his grave Sentences, as reported by Laertius, Diocles, and others; namely,

That those are only * 1.223 noble, who are vertuous; that vertue was self-sufficient to happiness; That it consisteth in actions, not requiring many words, nor much learning, and is self-sufficient to wisdom; for that all other things have reference thereunto. That men should not Govern by force; nor by Laws, unless good; but by Justice.

To a Friend, complaining he had lost his Notes, Thou shouldst have writ them upon thy mind (saith he) and not in a Book.

Those who would never die (saith he) must live justly, and piously.

Being asked, what learning was best? That (saith he) which unlearneth evil.

* 1.224

To one that prais'd a life full of pleasures and delicacies; Let the sons of my Enemies (saith he) live delicately; counting it the greatest misery.

We ought (saith he) to aim at such pleasures as follow honest labour; and not those which go before it.

* 1.225

When at any time he saw a Woman richly dress'd, he would, in a way of reproach, bid her Husband bring out his * 1.226 Horse and Arms; meaning, If he were prepared to justifie the injuries such wantonness useth to produce, he might the better allow those dangerous freedoms; Otherwise (saith he) pluck off her rich and gaudy Attire.

He is said to exclaim bitterly against Pleasures; often saying, I had rather be mad, than addicted to Pleasure, and * 1.227 spend my dayes in decking and feeding my Carkase.

Those (sayes he) who have once learned the way to tem∣perance and virtue; let them not offer to entangle themselves again with fruitless stories and vain learning; nor be addicted to corporal delicacies which dull the mind, and will divert and hin∣der them from the pursuit of those more noble and heavenly vertues.

Upon the death of his beloved Master, Socrates; he in∣stituted a Sect, called Cynicks; out of whom came that vast * 1.228 Sect of the Stoicke: both which had these common principles,

which they daily with great and unwearied diligence did maintain, and instruct People in the knowledge of, viz.

No man is wise or happy, but the good and vertuous man; that * 1.229 not much learning, nor study of many things was necessary; that a wise man is never drunk nor mad, that he never sinneth. That a wise man is void of passion. That he is sincere, religious, grave; that he only is divine; that such only are Priests and Prophets; that they have God in themselves, and that his Law is imprinted in theit minds, and the minds of all men, that such a one only can pray, is innocent, meek, temperate, ingenious, noble; a good Ma∣gistrate, * 1.230 Father, Son, Master, Servant, and worthy of praise: On the contrary, that wicked men can be none of these; that the same belongs to Men and Women. Their diet was slender, their food only what would satisfie nature; their coverings exceeding * 1.231 mean; their habitations solitary and homely: They affirm'd those who liv'd with fewest things and were contented, most nearly ap proached God, who wants nothing. They voluntarily despised riches, glory, and nobility, as foolish shews, and vain fictions, that had no true and solid worth or happiness in them. They made all things to be good or evil, and flatly deny'd the idle stories of Fortune and Chance. Certainly, these were they, who having no (exter∣nal) Law, became a Law unto themselves; and did not abuse the knowledge they had of the invisible God; but to their capacities improved that piety of life, and instructed men in that righteous, serious, sollid, and heavenly Principle, which leads to true and everlasting happiness.

Aristotle, Scholler to Plato, and the Oracle of Philoso∣phy * 1.232 to these very times, (though not so divinely Contem∣plative as his Master, nevertheless) follows him in this; and looks upon all such Productions, to be that folly and va∣nity, which should by good discipline be exil'd humane societies.

Aristotle seeing a youth finely drest; said, Art thou not a∣sham'd, * 1.233 when Nature hath made thee a man, to make thy self a woman? And to another, gazing on his fine Cloak; Why * 1.234 doest thou boast of a Sheeps fleece? He said, It was the duty of a good man, to live so under Laws, as he should do if there were none.

Clitomathus, and Epaminondas, two great Captains and Champions at War: The first is reported to have been so * 1.235 very chaste, and virtuous in his disposition, That if he had heard any talk vain or obscene discourse, he presently was wont * 1.236 to quit the Company and be gone: The later, is described to have been a man out-stripping any of his time, in good and virtuous things; and therefore had in great reverence by the People of those times; but above other things, they obser∣ved, That he would never lye, neither in jest nor earnest, though for his own advantage; so devoted was he to a just and righteous Conversation.

Phocion, a very famous Athenian, honest and poor, yet he contemned Riches: Philip, King of Macedonia, could not cor∣rupt * 1.237 him with all his Wealth; and when several per∣swaded him to accept of his offers, or else his Children would be in need: He answered, If they be like me, that which serv'd me will serve them; If unlike, I will not seek to nourish their luxury by providing superfluities; good men will be content with few things, and they that would seek for more, do not deserve what they have. How much do these wise ex∣pressions

condemn the pride and wantonness of this Age? Surely 'twere better to be a Phocion in the day of Judgment, than thousands that call themselves by the splended Name of Christian, who are strangers to the Life of it.

Mandanius, a great and famous Philosopher of the Gym∣nosophisies, whom Alexander, the first Greecian Emperour (called the Great) required to come to the Feast of Jupi∣ter's Son, (meaning himself) declaring that if he came, he should be rewarded; if not, he should be put to death. The Pri∣losopher contemned his Message, as vain and sordid. He first told them, That he deny'd him to be Jupiter's Son (a meer fiction.) Next, That as for his gifts, he esteemed them nothing worth; his own Country could furnish him with necessa∣ries, beyond which he coveted nothing: And lastly, as for the death he threatn'd, He did not fear it; but of the two, he

wished it rather; In that (said he) I am sure it is a change to a more blessed and happy state.

How little these called Chri∣stians are true Philosophers, and how much more this Philo∣sopher was a Christian than they; let the righteous Principle in every Conscience judge. Is it not then intollerable that these bablers of the times should be esteem'd for Christians, who are yet to learn to be good Heathens? that prate of Grace and Nature, and know neither; who saucely will determine what's become of Heathens, and know not where they are themselves; nor mind what may become of them; that can run readily over a tedious List of famous Personages; and callumniate such as will not with them celebrate their memo∣ries with extravagant and superstitious praises, whilst it's laudable to act the contrary; and no so ready away to be∣come vitious, as not to be so; a strange paradox but too true; so blind, so stupified, so besotted are the foolish sensualists of the world, under their great pretences to Religion, Faith, and Worship. Ah! did they know the peace, the joyes, the unspeakable ravishment of soul, that inseparably attend the innocent, harmless, still, and retired Life of Jesus: Did they but weigh within themselves, the Authors of their vain de∣lights and pastimes; the nature and disposition they are so grateful to; the dangerous consequences of exercising the mind and its affections below, and arresting them from their due attendance, and obedience to the most holy crying Voice in their Consciences; repent, return, all is vanity and vexation of spirit. Were but these things reflected on, were the in∣cessant woings of Jesus, and his importunate knocks, and in∣treaties at the door, but kindly answered, and he admitted to take up his possession there. And lastly, were such resolved to give up to the instructions and holy guidance of his eternal Spirit, in all the humble, heavenly, and righteous Conversa∣tion it requires, and of which he is become our Captain and Example; then, O then, both root and branch of Vanity, the Nature that invented, and which delights her self therein, with all the folly's themselves would be consum'd and vanish. But they, alas! cheat themselves by misconstrued Scriptures, and daub with the untempered Mortar of misapply'd Promises▪

My Friends, mind the just Witness & holy Principle in your selves, that you may experimentally know more of the divine Life, in which, and not in a multitude of vain repetitions, and aiery fancies, true and sollid felicity eternally consists.

Hipparchia, A fair Macedonian Virgin, Noble of Blood, * 1.238 (as they term it) but more truly noble of mind, I cannot omit to mention; who entertain'd so earnest an affection for Crates, the Cynical Philosopher, as well for his severe life, as excellent discourse, that by no means could her Re∣lations, nor Suiters, by all their wealth, nobility, & beauty, disswade her from being his companion: Upon which strange resolution, they all betook themselves to Crates, beseech∣ing him to shew himself a true Philosopher, in perswading her to desist; which he strongly endeavoured by many argu∣ments, but not prevailing; went his way, and brought all the little furniture of his house and shew'd her; This (saith he) is thy Husband; that, the furniture of thy house: Consider on it, for thou canst not be mine, unless thou followest the same course of life; (for being rich above 20 tallents, which is more then 50000. l. he neglected all to follow a retired studious life) all which had so contrary an effect, that she immedi∣ately went to him before them all, and said, I seek not the pomp and effeminacy of this world, but knowledge and vertue, Crates; and chuse a life of temperance, before a life of delica∣cies; for true satisfaction, thou know'st; is in the mind; and that pleasure is only worth seeking, that lasts for ever. Thus was it, she became the constant companion, both of his love and life; his friendship, and his virtues; travelling with him from place to place, and performing the publick Exer∣cises of Instruction with Crates, wherever they came: She was a most violent enemy to all Impiety, but especially to wanton men and women, and those whose garb and conver∣sation shew'd them devoted to vain pleasures and pastimes; Effeminacy, rendring the like persons not only unprofitable, but pernitious to the whole world.

Which she as well made good by the example of her exceeding industry, temperance, and severity, as those are wont to do by their intemperance and

folly: for ruine of health, estates, virtue, and loss of eternal happiness, have ever attended, and ever will attend such earthly minds.

Thus may the voluptuous Women of the times, read their reproofs in the character of a brave Heathen; and learn, That sollid happiness consists in a divine and holy composure of mind; in a neglect of wealth and greatness; and contempt of all corporal pleasures, as more befitting Beasts than immortal Spirits: And which are us'd by none, but such as not knowing the excel∣lency of heavenly things, are both inventing and delighting like brutes, in that which perisheth; giving the preference to poor mortality; and spending their lives, to gratifie the lusts of a little dirty flesh and blood, that shall never enter into the King∣dom of Heaven: by which their minds become dark'ned, and so insensible of more Coelestial Glory's, that they do not only refuse to enquire after them; but infamously scoff and despise whosoever do, as a foolish, frantick, & meer mad People; to that strange degree of darkness, and impudence this Age has got. But if the exceeding temperance, chastity, virtue, industry, and contentedness of very Heathens, with the plain and necessary enjoyments, God has been pleased to vouchsafe the Sons and Daughters of Men, as sufficient to their wants, that they may be the more at leisure to answer the great end of their being born, will not suffice, but that they will exceed the bounds, precepts, and examples, both of Heathens and Christians, by the invention of vanities to indulge their bo∣dies; Wrath and inexpressible anguish shall overtake them, when they shall have an Eternity, to think with gnashing teeth, on what, to all Eternity, they can never remedy; These dismal wages are decreed to be their lot, who so far affront God, Heaven, and Eternal felicities, as to neglect their acquain∣tance with them, and daily increase in the love and knowledge of them, meerly to gratifie the desires of perishing flesh, and for the enjoyment of a few fading toyes. For such to think, that not∣withstanding their lives of sense and pleasure, wherein their minds become slaves to their bodies, that they shall be ever∣lastingly happy, is one of the greatest evils they can com∣mit; since 'tis the greatest abuse to the Holy God, that Men

and Women should believe him an eternal companion for their carnal and sensual minds; for, as the tree falls, so it lyes; as death leaves them, judgment finds them: there's no re∣pentance in the grave. Therefore you, to whom this comes, O retire, with-draw a while; let not the Body see all, taste all, enjoy all; but let the Soul see too, taste, and enjoy that knowledge and divine food, and those heavenly refreshments proper to that invisible World, of which she is an Inha∣bitant, and where she must abide in an eternal state of peace, or plagues, when this visible one shall be dissolved.

Quintillian, had so ill an opinion of the Stage-players, that besides other enormities, he plainly termed them

Hypocrites, gross dissemblers, and lyars, from counterfeiting the manner, measure, motion, gesture, gate, feature, and actions of such persons as they represent, whose fashion and humour they too often insinuate in beholders, as well as they retain them themselves, when they have put on their own cloaths again.

How true this guess was in an Heathen, the impiety's of cal∣led Christians, have notoriously demonstrated.

Tertullian, Chrysostom, Theophylact, Gregory Naz. accounted * 1.239 ancient Fathers; especially Tertullian, who lived about two hundred years after Christ; now fourteen hundred and sixty nine years since: Upon that remarkable passage, recorded by Matthew, as the words of Christ himself, namely, But I say * 1.240 unto you, that every idle word that men shall speak, they shall give account thereof in the day of Judgment: Almost agree. Sayes Tertullian, of all vain and superfluous words; more talk than is necessary; Sayes Chrysostom, Of such words as are not convenient, nor profitable, but move immodesty. Sayes Theophylact, Of all Lyes, Callumny's, all inordinate, and ridiculous speeches. Sayes Gregory, Such words men shall account for, which want that profit, ever redounding from modest discourses, and that are seldom uttered from any preceding necessity, or cause; things fri∣volous, fables, old-wives-tales. All which sufficiently repre∣hend the Recreations of the times, of great folly, vanity, and sin.

Ambrose, another Father, who first was Lieutenant of the * 1.241 Province and City of Millan; and upon his discreet appea∣sing of the Multitude, somewhat disorderly upon some dif∣ference amongst them, about Electing a Bishop, was by their uniform Consent chosen himself; Although this Person of all others, might have been thought to plead for the accusto∣med Recreations, especially not having been long a Christi∣an, (for he was a Catechumenist, (or one but lately instructed) at the time of his being Elected;) yet doth he in so many words determin the matter thus; Playes ought not to be known by Christians. And,

Augustine, more famous much for his many Books, and * 1.242 knowledg in Church affairs, whose sentences are oracles with some, gives this as his Opinion of Playes, and the like Re∣creations; That they were more pernitious and abominable than those Idolatrous Sacrifices which were offer'd in honour of the Pagon Godds; Doubtless he thought the one not so offensive to Reason, and the impressions Divinity hath made on every un∣derstanding; as the other was very pleasant to the senses, and therefore apt to steal away the mind from better things; for 'twas his maxime, That every thing a man doth, is either a hin∣drance, * 1.243 or furtherance to good. This would be esteem'd intol∣lerable Doctrine in a Quaker, yet will the Quaker rejoyce if it be esteem'd and follow'd, as good Doctrine in Augustine.

Nay, Polybius, Cicero, Livius, Tacitus, great Heathen Writers, ascrib'd the flourishing of the Roman State and Em∣pire, to the Gravity, Religion, and Virtue of those Ages; ma∣ny times bitterly envying against the excess, and vanity, we have here condemned, as that which doth deboyst civil so∣ciety's, and bring them under such effeminate security, as to expose them to the violence of the first Pretenders; which both Augustine and Lactantius further attest.

Machiavel, in his Disputations saith,

The first promoters * 1.244 of Christianity, were so diligent in rooting out the vanity's,

and superstitions of the Gentiles, that they commanded all Poets and Historians, which contained any thing of the Gen∣tile Conversation or Worship, to be burn'd: But that Spi∣rit's extinguish'd, and those follys revived.

Cardan, more particular relates to us, how Gregory, though a Pope, (another from him afore-mentioned) did cause * 1.245 many Latine Authors to be burn'd, because of their vanity and lasciviousness; as Caecilianus, Affranius, Naevius, Lici∣nus, Zennius, Attilius, Victor, Livi's Dialogues; nor did Plautus, Martial, and Terrence (so much in request both in the Schools and Academies of the Land) escape their honest zeal, although the multitude of Copies so far frustrated their good intentions, as they are multiply'd of late; In like manner (sayes Cardan) did Gregory Naziancen suppress the Greek Authors, Menander, Diphilos, Appollodonus, Phile∣mon, Alexis, Sappho, &c.

Petrus Bellonius, that great and inquisitive Traveller, when he came to Mount Athos, where there live in several Mona∣steries * 1.246 six thousand Caloieri, or Religious persons (so called)

He did not so much as find there, (no nor in all Greece) one man acquainted in the Conversation of these parts, for * 1.247 though they had several Manuscripts of Divinity in their Libraries, yet not one Poet, Historian, or Philosopher; for the Rulers of that Church were such enemies thereto, that * 1.248 they Anathematiz'd all such Priests, and Religious persons, as should read or transcribe any Books, but what treated of Religion: And perswaded all others, that it was not lawful for a Christian to study Poesie, &c. though nothing is more grateful in those dayes.

Ouzelius, in his Animadversions on Minucius Felix, saith, That as the Gentiles did object to the Christians, their rude stile, ill bred Language, and destitute of all Address, or civil * 1.249 Salutation; calling them Rusticks and Clowns: so did the Christians, by way of Irony and contempt, term them the well∣bred, the eloquent, & the knowing. This he proves by ample

testimonies out of Arnobius, Lactantius, Isidorus, Pelusiota, Theodoret, and others.

In the Constitutions of Clemens Romanus, (as suppos'd) it is * 1.250 injoyn'd,

Abstain from all the Books of the Gentiles; What have you to do with strange, and unprofitable discourses, which seduce weak People?

The Council of Carthage, had an express Canon against rea∣ding * 1.251 the Heathen Authors, much less their foolish Com∣moedies. And,

Gratian also hath such-like passages as these,

We see that * 1.252 the Priests of the Lord, neglecting the Gospels, and the Prophets, read Commoedies, or Play-books, and sing Love∣verses, and read Virgil; (a Book now in so much request, as to have been of late rendred into English.) Strange! that these things should have been so severely censur'd of old, and that those persons whose Names are had in so much re∣verence, should make the like Actions the constructions of Christ's Precepts, and the natural consequences of the Chri∣stian Doctrine; and yet that they should be so far neg∣lected of this Age, as not to be judged worthy an imita∣tion.

The Waldenses, so called from one Peter Waldo, a Citizen * 1.253 of Lyons in France, in the year 1160; elsewhere called Al∣bigenses, from the Country Albi; Lollards in England from one. Reynard Lollard, who sometime after came into these parts, and Preached boldly against the Idolatry's, Superstiti∣ons, and vain Conversation of the Inhabitants of this Island. They had many other Names, as Arnoldists, Esperonists, Hen∣riciens, Siccars, Insabachas, Patarenians, Turlupins, Lyonists, Fraticelli, Hussites, Bohemians, (still the same;) but finally, by the Papists, damnable Hereticks, though by the Protestants, the true Church of Christ: And to omit many testimonies, I will instance only in Bishop Usher, who in his discourse of the succession of the Christian Church, defends them not only for

the true Reformers, but makes the succession of the Church * 1.254 to be mainly evinceable from their Antiquity: I shall for∣bear all the Circumstances and Principles they held, or in which he strongly defends them against the horrid cruelty and ignorance of the Romanists, particularly Rainerius, Rubis, Capetaneis, &c. only what they held concerning our present subject of Apparel and Recreations; I cannot be so injurious to the Truth, their self-denyal, the good of others, at whose Reformation I aim, and my own discourse, as to omit it; and therefore I shall proceed to alleage their Faith and Practice in these matters, however esteem'd but of a trifling impor∣tance by the loose, wanton, and carnal minded of this gene∣ration, whose feeling is lost by the enjoyment of their inor∣dinate desires; and that think it a high state of Christianity to be no better than the Beasts that perish; namely, in not being excessive in Newgate and meer Kennel-enormities, that these first Reformers had another sense of these things, that they made the Conversation of the Gospel of a Crucified Jesus, to intend, and require another sort of life than what is usual with almost all those who account themselves Mem∣bers of Christ; I shall shew out of their own Doctrines, as found in the most authentick Histories.

To be brief, In their Exposition upon the Lord's Prayer, * 1.255 that part of it which speaks thus, Give us this day our daily bread;

Where next to that spiritual bread, which they make it to be the duty of all to seek more than life; they come positively to deny the praying for more than is requisite for outward necessities, or that its lawful to use more; condem∣ning all superfluity, and excess out of fashion, pride, or wanton∣ness; not only of bread, but all outward things, which they judge to be thereby comprehended, using Ezekiel's words, That fulness of bread, and abundance of idleness, was the cause of the wickedness and the abominations of Sodom, for which God by fire destroy'd them off the Earth; whereupon they con∣clude with an ancient Father of the Primitive Church, after this manner, That costly Apparel, superfluity in diet, (as three Dishes when one will serve) play, idleness, & sleep, which fatten

the body, nourish luxury, weaken the spirit, and lead the soul unto death; but (say they) a spare diet, labour, short sleep, plain and mean garments, help to purifie the soul, tame the body, mortifie * 1.256 the lusts of the flesh, and comfort the spirit.

So severe were they, that in that Chapter of the Instruction of their Children, they would not suffer them to converse with those of strange places, or principles, whose conversation was Gameing, Plays, and the like wanton Recreations; but especially concerning young Women.

A Man (say they) must have a great care of his Daugh∣ters: Hast thou Daughters? keep them within to wholsome things; see they wander not; for Dina, Jacob's Daughter, was corrupted by being seen of strangers: they affirm no better to be the general event of such conversation.

To which I shall add their Opinion and Practice concer∣ning * 1.257 Taverns, publick Houses for Treats, and Pleasure, of which the Land swarms in our dayes.

A Tavern is the fountain of sin, the school of the Devil, * 1.258 it works wonders fitting the place: It is the custom of God to shew his power in his Church, and to work Miracles; that is to say, to give sight to the spiritually blind, to make the lame to leap, the dumb to sing, the deaf to hear: But the Devil doth quite contrary to all these in Taverns, and the like places of Pleasure; for when the Drunkard goes to the Tavern, he goes upright; but when he comes forth, he cannot go at all; he has lost his sight, speech, and hearing too. The Lectures that are read in this school of the Devil (say these poor Waldenses, and first Reformers) are Gluttony's, Oaths, Perjury's, Lyings, Blasphemy's, Flattery's, and divers other wicked Villany's, and pernitious effects, by which the heart is with-drawn further and further from God. And as the Ec∣clesiasticus saith, The Taverner shall not be freed from sin.

But above other Recreations, do but seriously observe of what danger and ill consequence these first Reformers thought Dancing, Musick, and the like Pastimes to be, which is * 1.259 the greatest divertisement of these dayes.

Dancing is the Devils Procession, and he that entreth in∣to his procession, the Devil is the guide, the middle, and * 1.260 the end of the dance; as many paces as a man maketh in dancing, so many paces doth he make to go to Hell. A man sinneth in dancing divers wayes; as in his pace, * 1.261 for all his steps are numbred; in his touch, in his ornaments, in his hearing, sight, speech, and other vanities. And therefore we will prove first by the Scripture, and afterwards by divers other Reasons, how wicked a thing it is to dance. The first testimony that we will produce, is that which we read in the Gospel, where 'tis said to please Herod so well, that it cost John Baptist his life. The second is in Exodus, when Moses coming near to the Congregation, saw the Calf, he cast the Tables from him, and broke them at the foot of the mountain, and afterwards it cost three and twenty thousand their lives. Be∣sides, the Ornaments which Women wear in their dances, are as Crowns for many victory's which the Devil hath got a∣gainst the Children of God. For the Devil hath not only one Sword in the dance, but as many as there are beautiful and well adorned Persons in the dance; for the words of a Woman are a glittering sword. And therefore that place is much to be seared wherein the Enemy hath so many swords, since that one only sword of his may be (justly) feared.

Again, The Devil in this place strikes with a sharpned sword; for, the Women (who make it acceptable) come not willingly to the dance, if they be not painted, and adorned; that which (painting and ornament) is as a Whetstone, on which the Devil sharpneth his sword.

They that deck and adorn their Daughters, are like those that put dry wood to the fire, to the end it may burn the better: for such Women kindle the fire of Luxury in the hearts of men. As Sampson's foxes fir'd the Philistines corn; so these women,

they have fire in their faces, and in their gestures and actions, their glances and wanton words, by which they consume the goods of men.

Again, The Devil in the dance useth the strongest Ar∣mour that he hath; for his most powerful arms are Women; which is made plain unto us, in that the Devil made choice of the Woman to deceive the first Man; so did Balaam, that the Children of Israel might be rejected (of God.) By a woman he made Sampson, David, and Absolom to sin.

The Devil tempteth men by women three manner of wayes; that is, by the Touch, by the Eye, by the Eare; by these three means he tempteth foolish men to dancings; by touching their hands, beholding their beauty, hearing their songs and musick.

Again, They that dance break that Promise and Agree∣ment they have made with God in Baptism, when their God∣fathers promise for them, That they shall renounce the Devil and all his pomp; for dancing is the pomp of the Devil, and he that danceth maintaineth his pomp, and singeth his mass. For the Woman that singeth in the dance, is the Prioress (or chiefest) of the Devil; and those that Answer are the Clerks, and the Beholders are the Parishioners, and the Musick are the Bells, and the Fiddlers the Ministers of the Devil. For as when Hoggs are stray'd, if the Hog-herd call one, all assemble themselves together; so the Devil causeth one Women to sing in the dance, or to play on some Instrument, and presently gather all the dancers together.

Again, In a dance, a man breaks the Ten Commande∣ments of God: As first, Thou shalt have no other Godds but me &c. for in dancing a man serves that Person whom he most desires to serve, (after whom goes his heart:) and therefore Jerom saith, Every man's Godd is that he serves and * 1.262 loves best (and that he loves best, which his thoughts wander and gadd most after.) He sins against the second Comman∣dement, when he makes an Idol of that he loves. Against the third, in that Oaths, (and frivolously using God's Name) are frequently amongst dancers. Against the fourth, for that by

dancing, the Sabbath day is prophaned. Against the fifth, for in the dance, Parents are many times dishonour'd, since thereby many bargains are made without their counsel. Against the sixth, A man kills in dancing, for every one that sets about to please another, he kills the soul as oft as he perswades unto lust. Against the seventh, For the party that danceth, be it male or female, committeth adultery with the party they lust after; for he that looketh on a Woman to lust after her, hath already com∣mitted Adultery with her in his heart. Against the eighth Commandment, A man sins in dancing, when he with draweth the heart of another from God. Against the ninth, when in dancing he speaks falsly against the Truth, (and for some little honour, or secret lascivious end, deny's what's true; or affirms what's false.) Against the tenth, when Women affect the Or∣naments of others, and Men covet the Wives, Daughters, and Servants of their Neighbours. (which undeniably attends all such Playes and Sports.)

Again, A man may prove how great an evil dancing is, by the multitude of sins that accompany those that dance; for they dance without measure or number: And therefore, saith Augustine, The miserable Dancer knows not, that as many * 1.263 paces as he makes in dancing, so many leaps he makes to Hell. They sin in their Ornaments, after a Five-fold manner. First, By being proud thereof. Secondly, By inflaming the hearts of those that behold them. Thirdly, When they make those asham'd that have not the like Ornaments, giving them occasion to covet the like. Fourthly, By making Women impor∣tunate in demanding the like Ornaments of their Husbands. And Fifthly, When they cannot obtain them of their Husbands, they seek to get them elsewhere by sin. They sin by singing and play∣ing on Instruments; for their songs bewitch the hearts of those that hear them with temporal delight, forgetting God; uttering nothing in their songs but lyes and vanities; and the very motion of the body which is us'd in dancing, gives testimony enough of evil.

Thus you see that dancing is the Devils Procession, and he that enters into a dance, enters into the Devil's Procession. Of

dancing, the Devil's the guide, the middle, and the end; and he that entreth a good and a wise man into the dance, (if it can be that such a one is either good or wise) cometh forth a corrupt and a wicked man: SARAH, THAT HOLY WOMAN WAS NONE OF THESE:

Behold the ap∣prehensions of those ancient good old Reformers, touching those things that are so much in Practice and Reputation in these times; thus far verbatim. But I cannot leave off here, till I have yet added the Conclusion of their Chatechism and Direction, with some passages out of one of their Pastors Letters; fit to the present occasion.

They Conclude in this Direction; namely, how to rule * 1.264 their bodies, and live in this World as becomes the Children of God.

Not to serve the mortal desires of the flesh. To keep their Members that they be not arms of Iniquity, (and vanity) To rule their outward senses. To subject the body to the soul. To mortifie their members. To fly idleness. To observe a sobriety and measure in their eating and drinking, in their words and cares of this life. To do works of mercy. To live a moral (or just) life by Faith. To fight against the desires. To mortifie the works of the flesh. To give themselves to the ex∣ercise-of Religion. To confer together touching the Will of God. To examine diligently the Conscience. To purge and amend, and pacifie the Spirit.

To which I shall add the Epistle of one of their Pastors, as I find recorded amongst other matters relating to those poor afflicted People.

An Epistle of Pastor Barthelmew Tertion, written to the Waldensian Churches of the Valley of Pragela; thus translated.

JESUS BE WITH YOU.

TO all our faithful and well-beloved Brethren in Christ * 2.1 Jesus; Health and Salvation be with you all. Amen.

These are to put you in remembrance, and to admonish

you, my Brethren, (hereby acquiting my self of that duty which I owe unto you all, in the behalf of God, principally touching the care of your Souls Salvation, according to that light of the truth which the most High God hath bestowed on us) that it would please every one of you, to main∣tain, increase, and nourish to the uttermost of your power, without diminution, those good beginnings and examples which have been left unto us by our fore-fathers, whereof we are no wayes worthy. For it would little profit us to have been re∣newed by the Fatherly visitation, and the light which hath been given us of God, if we give our selves to worldly, carnal con∣versations, which are diabolical, abandoning the Principle which is God, and the Salvation of our Souls, for this short and tempo∣ral life. For the Lord saith, What doth it profit a man to gain the whole world, and to lose his own Soul? For it would be bet∣ter for us never to have known the way of Righteousness, than having known it, to do the contrary. Let me there∣fore intreat you by the love of God, that you decrease not, not look back; but rather increase the charity, fear, and obedi∣ence which are due unto God, and to your selves, amongst your selves; and stand fast in all those good Principles which you have heard and understood of God, by our means: and that you would remove from amongst you, all vain conversa∣tion and evil surmizes, troubling the peace, the love, the concord, and whatsoever would indispose or deaden your minds to the ser∣vice of God, your own Salvation, and the administration of the Truth, if you desire that God should be merciful to you in your goods temporal and spiritual; for you can do nothing without him; and if you desire to be Heirs of his Glory, do that which he commandeth: If you would enter into Life, * 2.2 keep my Commandements.

Likewise be careful that there be not nourished amongst you ANY SPORTS, Gluttony, Whoredom, Dancings, nor any Lewdness, or Riot, nor Questions, nor Deceipts, nor Usury, nor Discords; neither support or entertain any Per∣sons of a wicked conversation, or that give any scandal or ill example amongst you; but let charity and fidelity reign amongst you, and all good example; doing to one another

as every one desires should be done unto him; for other∣wise it is impossible that any should be saved, or can have the grace of God, or good-men in this world, or glory in another. And therefore, if you hope and desire to possess eternal Life, to live in good esteem and credit, and to prosper in this world in your goods temporal and spiritual, purge your selves from all disorderly wayes, to the end that God may be alwayes with you, who forsakes not those that trust in him. But know this for certain, that God heareth not, nor dwelleth with sinners, nor in the soul that is given unto wickedness, nor in the man that is subject to sin. And therefore let every one cleanse the wayes of his heart, and fly the danger, if he would not perish there∣in. I have no other thing to write at this present, but that you would put in practice these things; and the God of peace be with you all, and go along with us, and be present among us in our sincere, humble, and fervent prayers, that he will be pleas'd to save all those his faithful, that trust in Christ Jesus.

Intirely yours, ready to do you service in all things possible, according unto the Will of God, Bartholmew Tertian.

Behold the Life and Doctrine, Instruction and Practice of these ancient Waldenses; how harmless, how plain, how la∣borious, * 2.3 how exceeding serious, and heavenly were they in their Conversation? These are the Men, Women, and Chil∣dren, who, for above these five hundred years, have valiant∣ly maintained a cruel War, at the expence of their most in∣nocent blood, against the unheard of Tyranny's, and more than Paganish inhumanities, of proud blood-thirsting Popes, Princes, Cardinals, Legats, Nuncio's, Archbishops, and Bishops, but above all of the Monkish Inquisitors; whose most barbo∣rous invented cruelties are the only demonstrations of their wit; with whom its held to be a greater sin to conceal a Here∣tick, than to be perjur'd; to obey an heretical Prince, than to

murder him; to marry a lawful Wife, than to keep a Whore. In short, * 2.4 to dissent, though never so conscientiously, than to murder, lye, steal, and commit all the inormities prohibited both in the first and second Table: yea, so dark, so blind, so cruel have most generations * 2.5 been, that there could be no so silly a dotage, no so ridiculous a su∣perstition, no so detestable an idolatry, but did or might have found, not only an acceptance, but the favour of being impos'd, on most se∣vere penalties; who having lost the sense of the true God, became so darkened as to believe whilst they were most zealous in fulfilling the will of Beelzebab, they were performing the most acceptable * 2.6 sacrifice to God; with whom the filthiest villain and sordidst wretch was more acceptable, than the most patient, sober, heavenly-mind∣ed man; Nay, let him be never so virtuous, to say that the flesh, blood, and bones of Jesus, once nail'd upon the Cross, were not in a Wafer, (held by the nasty fist of a fornica∣ting * 2.7 Priest) nay, God not in that Wafer, (though nibl'd by a Mouse, or the like vermin, just before) were enough to Rack, Hang, or Burn, without any farther Appeal, or Examination. 'Twas against the like Adversary's these poor Waldenses fought, by sufferings throughout the Nations, by Prisons, Confiscations, Banishments, Wandrings from Hill to Valley, from Den to Cave, * 2.8 being mock'd, whipt, rack'd, thrown from Rocks & Towers, driven on Mountains, and in one night, hundreds perishing by excessive Frosts, Snows, and the like colds; smother'd in Caves, Starv'd, Prison'd, Rip'd, Hang'd, Dismember'd, Rifl'd, Plunder'd, Strangl'd, Burn'd; and whatsoever could be invented to ruin men, women, and children. These you pretend to be your Ancestors; from them you say you have your Religion; of∣ten are you in building their praises by your panigerical discourses; but, Oh! look back, I beseech you, how unlike are you to these afflicted Pilgrims? what resemblance is there of their life in yours? Did they purchase you a Liberty and Religion (can you think) at the loss of all that was dear to them, that you might pass away your dayes and years in pride, wan∣tonness, and vanity? What proportion bears your excess with their temperance? your gaudiness with their plainness? your luxury, and flesh-pleasing conversation, with their simplicity and self-denyal? but, are you not got into that Spirit they condem∣ned?

into that carnality & worldly mindedness they reprov'd in their Persecuters? nay, into a strain of Persecution too, whilst you seem to hide all under a cloak of Reformation. What have you, besides their good words, that's like them? And do you think that words shall fend off the blows of Eternal ven∣geance? That a little by-rote babble, (though of never so good expressions in themselves) shall serve your turn? No; From God I tell you, That whilst you live in the wantonness, pride, and luxury of the world, pleasing, and fulfilling the lust of the Eye, * 2.9 the lust of the Flesh, and the pride of Life, God detests you all, and laughs you and your worship to scorn. Ne're tell me I am too rash, it's the Devil that sayes so; he has got two Scriptures at his fingers end in these dayes; one, That there's none that doth good; to the end, he may perswade all it's impossible to * 2.10 overcome, which is the reason so many are overcome; al∣though glory is promised to none but conquerers. The second, That we must not judge lest we be judged: but away with the Devil and his hypocrisie too: I know what I say, and from whom I speak; once more I tell you all, That unless you forsake your pride, luxury, avarice, and whole variety of vanities, and mind the eternal Light in your hearts to obey it, Wrath shall be your portion for ever; whether you hear or forbear. Trust not your Souls on misapply'd Scriptures; He that is a Child of God must * 2.11 be holy, for God is holy; and none are his Sons and Daughters, but those who are adopted by the Eternal Spirit, and led thereby. 'Twas a holy, plain, humble, divine Life these poor suffering Christians both profess'd and practic'd; refusing to converse * 2.12 with any that liv'd in the superfluities and excess of the world; for which (if you will believe their very Adversaries,) they were persecuted: For sayes Rainerius, They use to teach first what the Disciples of Christ ought to be, and that none are his Disciples but they that imitate his Life: And that the Popes, Cardinals, &c. because they live in luxury, pride, avarice, &c. are not the Successors of Christ, but themselves only, in that they walk up to his commandments; thus (sayes he) they win upon the People: But if so, that none are Christians but those who imi∣tate Christ, what will become of those who call themselves Christians, and yet live at ease in the flesh, which should be cruci∣fied?

This was the ground of their suffering, and their loud cryes against the Impieties of the greatest; not sparing any ranks from the Throne to the Dunghil, as knowing their God was no respector of Persons. And now if you would follow them indeed, if you would be Protestants in substance, if you would obtain the heavenly Inheritance, if you would be Eternally blessed, be ye perswaded to shake hands with all the pride and pemp of this vain World; mind the concerns of an everlasting rest; let the just and serious Principle of God be the constant guide * 2.13 and companion of your minds; and let your whole hearts be exercised thereby, that you may experiment an intire Refor∣mation and change of Affections: that having the joyes and glory of another world in your view, you may give your best diligence to make your Calling and Election to the possession of them, sure and certain; left selling that noble Inheritance for a poor mess of perishing potage, you never enter into his E∣ternal Rest. And though this testimony may seem tedious, yet could it by no means be omited.

But because no Instance hath been made to authorize our last Reason of converting superfluities into the relief of di∣stressed persons (although one would think it is so equal, and sober; that it needs no other Authority than its own, yet) I shall produce Two Testimonies so remarkable, that as they ever were esteem'd truly good, so cannot be believ'd so by any, that refuse to do the same, without believing their con∣demnation.

It is reported of Paulinus, Bishop of Nola in Italy; That * 2.14 instead of converting the Demeans of his Diocess to par∣ticular enrichments, he employ'd it all in the Redemption of poor Slaves and Prisoners; believing it unworthy of the Christian Faith, to see God's Creation labour under the want of what he had to spare.

All agree this was well done, but few agree to do the same.

But more particularly that of Acacius, Bishop of Amida; * 2.15 represented by Socrates Scholasticus, in this manner;

When the Roman Souldiers purpos'd in no wise to restore again

unto the King of Persia such Captives as they had taken at the winning Azazena, being about seven thousand in number, (to the great grief of the King of Persia) and all ready to starve for food; Acacius lamented their condition, and cal∣ling his Clergy together, said thus unto them, Our God hath no need of DISHES, or of CUPS, for he neither eateth nor drinketh, these are not his necessaries; wherefore seeing the Church hath many precious JEWELS, both of GOLD and SILVER, bestowed of the free will and liberality of the Faith∣ful, it is requisite that the Captive Souldiers should be therewith redeemed, and delivered out of prison and bondage; and they pe∣rishing with Famine, should therewith be refreshed and relieved. After these, and the like Arguments, he prevailed to have them all converted into Money; some for their immediate Refreshment, some for their Redemption, and the rest for Costage, or provision to defray the charges of their Voyage. Which noble act had such an universal Influence, that it more fam'd the Christian Religion amongst the Infidels, than all their Disputes, or Battels; insomuch that the King of Persia, and an Heathen, said, The Romans endeavour to win their Adversaries both by Wars and Favours; and greatly desired to behold that man, who's Religion taught so much Charity to Enemies; which 'tis reported Theodosius the Emperour, commanded Acacius to gratifie him in.

And if the Apostle Paul's expression hath any force, That he is worse than an In∣fidel * 2.16 who provides not for his Family; how greatly doth this Example aggravate your shame, that can behold such pity and compassion expres'd to Strangers, nay Enemies, and those Infidels too, and be so negligent of your own Family, (for England is no more) as not only to see its great necessity's unanswer'd; but that wherewith it should be satisfied, converted to gratifie the lust of the Eye, the lust of the Flesh, and the pride of Life. But however such can please them∣selves in the deceitful daubings of their Priests, and dream themselves members of Jesus Christ: Sure it is, these things were otherwise in the beginning; for all was sold, and put into * 2.17 a common Purss, to supply all Indigences; not mattering earth∣ly Inheritances further than they might, in some sense, be

subservient to the great end for which they were given; namely, the good of the Creation; having their minds and thoughts taken up with better things, and ravish'd with the assurance of a more excellent Life and Inheritance in the Heavens, that should never pass away. And for any to flat∣ter themselves with being Christians, whilst exercis'd in the vanities, recreations, and customs of the world, as at this very day, is to mock the great God, and abuse their immortal Souls; the Christian Life is quite another thing. And lest that any may object, Many do great and seemingly good Acti∣ons, to raise their Reputation only; and others only decry Pleasure, because they have not wherewithal, or know not how to take it: I shall present such with the several brief Expressions of dy∣ing men, and those of the greatest Note and Rank; and whose Experience could not be wanting, to give the truest account how much their Honours, Pleasures, and Recreations, conduc'd to their satisfaction, upon the extream moments of their dying beds, when Death, and that passage into vast Eternity, look'd them in the face.

The serious Apprehensions and Expressions of several aged and dying Men of fame and learning.

1. Solomon, than whom none is said to have more delighted * 2.18 himself in the enjoyments of this world, hear what he says, after all his experience: I said in my heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure: and behold, this also is vanity. I said of Laughter, It is mad, and of Mirth, What doth it? I made me great works, builded Houses, planted Vineyards, made Gardens and Orchards, planted Trees in them of all kind of Fruit. I got me Servants and Maidens, also great Possessions; I gathered me Silver and Gold, and the peculiar Treasure of Kings, and Provinces; also Men-singers, and Wo∣men-singers, and the delights of the sons of men; as Musical In∣struments, and that of all sorts: So I was great, and increased more than all that were before me in Jerusalem. And whatsoever mine eyes desired, I kept not from them; I with held not mine heart from any joy. Then I looked on all the works which my hands had

wrought, and behold, ALL VVAS VANITY AND VEXATION OF SPIRIT. The reason he gives in the 18th & 19th verses, is, That the time of enjoying them was very short; and uncertain he was who shall be benefitted thereby when he was gone: Wherefore he concludes all with this, Fear God, and keep his Commandments; for this is the * 2.19 whole duty of man. FOR GOD SHALL BRING EVERY VVORK INTO JUDGEMENT, VVITH EVERY SE∣CRET THING, VVHETHER IT BE GOOD, OR VVHETHER IT BE EVIL.

2. Ignatius; who lived within the first hundred years after * 2.20 Christ, left this, amongst other things, behind him; who was torn in pieces of wild Beasts at Rome, for his true Faith in Jesus; There is nothing better than the peace of a good Con∣science; Intimating there might be a peace to wicked Con∣sciences, that is past feeling any thing to be evil, but swal∣lowed up of the pleasures of the World. And in his Epistle to the Churches at Ephesus Magnesia, Trallis and Rome, upon his Martyrdom, saith, Now do I begin to be a Disciple; I weigh neither visible nor invisible things, so that I gain Christ.

3. Iraenius, (called a Father) saith; Such who make large Confessions, and speak virtuous words, and yet are not conforma∣ble to them in their life and conversation, are nothing worth.

4. Justin Martyr, (a Christian Philosopher) plainly tells us, in his relation of his conversion to the Christian Faith, That the power of Godliness in a plain simple Christ, had that in∣fluence and operation on his soul, that he could not but betake him∣self to a serious and strict life; and yet before a Cynick: And this gave him joy at his Martyrdom; having spent his dayes as a serious Teacher, and a good Example. And Eusebius relates that though he was a follower of Plato's doctrine; * 2.21 yet, when he saw the Christians piety and courage, he con∣cluded no people so temperate, less voluptuous, and more set on divine things; which first induced him to be a Christian.

5. Chrysostom, (another Father, so call'd) said, To sacri∣fice the whole soul and body to the Lord, is the highest service we can pay unto him. God promiseth mercy to penitent sinners, but he doth not promise them they shall have so much time as to mor∣row for their repentance.

6. Charles the 5th, Emperour of Germany, King of Spain, and Lord of the Nether-lands, After twenty three Pitch'd∣fields, six Triumphs, four Kingdoms conquer'd, and eight Principalities added to his Dominions, (a greater Instance than whom can scarce be given) after all this Pomp, Re∣signed all up to other hands; betook himself to his retire∣ment; leaving this Testimony behind concerning the life spent in the honours and pleasures of the world, and in that little time of his retreat from them all; That the sincere study, profession and practice of the Christian Religion, had in it such joys and sweetness, as COURTS were strangers to.

7. Sir Philip Sidney, a person whose parts, courage and virtue were of such reputation, aswel beyond the Seas as here at home, that had Queen Elizabeth agreed, upon the earnest sollicitation of the Polanders, he had ('twas said) been ellect∣ed King of that vast Dominion, of more than 2600 miles in circumference: when he say upon his Death-bed, and just departing the world, he bad his friends behold in him the end of this worlds desires and enjoyments; Reputing what was so much pursued by the Great Ones, as poor, abject, and unworthy of their immortal souls; and amongst other things, his Arcadia, than which (though there have been many Newer Romances) there is not one more modest and inge∣nious; yet, as an effect of his youthful Melancholy Amours, that could be profitable unto none, but rather impress the like fancies upon others, and raise that which with all in∣dustry should timely be allay'd and totally extinguished in them; he earnestly requested his great friend the Lord Brooks that it might be cast into the flames, and never prove so in∣jurious to his Memory (which he desired to have continued and preserved on more serious subjects) nor those who should

spend their precious time in reading of it, as to be publish∣ed to the world, (although it is translated into most usual lan∣guages:) Such were the serious apprehensions of this dying man; and his advice to them he left behind him; who cer∣tainly then best knew the benefit or dis-service that would re∣dound from the like conversation; neither have I observed any Person left upon Record, in all our English stories, whom all Persons, as well as the Historians, agreed to merit so great an esteem: but more especially for his great Modesty: Yet after all, we hear his Recantation of the many unneces∣sary things, and his Recommendation of but the one thing necessary to his Friends, as what would most rejoyce at last.

8. Secretary Walsingham, in Queen Elizabeth's time, to∣wards the conclusion of his dayes, in a Letter to his once fellow Secretary, then Chancellor of England, called Lord Bur∣liegh; writes thus,

We have lived enough to our Coun∣trey, our Fortunes, our Soveraign; it is high time we begin to live to our selves, and to our God.

Which giving occasion for some Court-humourist to visit and divert him;

Ah! said he, while we laugh, all things are serious round about us; God is serious when he preserveth us, and hath patience towards us; Christ is setious when he dieth for us; the Holy Ghost is serious when he striveth with us; the whole Creation is serious in serving God and us; they are serious in Hell and Heaven; and shall a man that hath one foot in his grave, jest and laugh?

None can be serious too soon, because none can be good too soon; away then with all foolish talking and jesting, and mind more pro∣fitable things.

9. One they call Sir John Mason, who had been Privy Coun∣sellor to four Princes, and spent much time in the prefer∣ments and pleasures of the world; retired with these regret∣ful sayings;

After so many years experience, Seriousness is the greatest wisdom, Temperance the best Physick, a good Conscience is the best estate; and were I to live again, I

would change the COURT for a Cloyster, my Privy Coun∣sellors bussles, for an Hermits retirement; and the whole life I lived in the Palace, for one hours enjoyment of God in the Chappel. ALL THINGS ELSE FORSAKE ME BE∣SIDES MY GOD, MY DUTY, AND MY PRAY∣ERS.

10. One call'd Sir Henry Wotton, thought it to be the grea∣test happiness in this life, to be at leisure to be & to do good; As in his latter end, he was wont to say, when he reflected on past times, (though a man esteem'd sober and learned) HOW MUCH TIME HAVE I TO REPENT OF, AND HOW LITTLE TO DO IT IN!

11. The Lord Bacon, sometime before his death, confessed,

That to be Religious, was to live strictly and severely; for if the opinion of another World be false, yet the sweetest life in this World is Piety, Virtue, and Honesty; if it be true, there be none so wretched, and miserable, as loose, carnal, and prophane Persons.

12. One Dr. Donne, and a great Poet, taking his farewel of his Friends on his dying bed, left this saying behind him, for them to measure their fancies, and their actions by; I repent of All my life, but that part of it I spent in communion with God, and doing good.

13. Selden, the greatest Scholler and Antiquary of these Kingdoms; one who had taken a diligent survey of what knowledge was considerable amongst the Jews, Heathens, and those call'd Christians; at last professeth this, towards the end of his dayes, That notwithstanding he had been so labori∣ous, gather'd so many curiosities of Learning in Books and Manuscripts, comprehending almost all subjects in the world, yet could he rest his Soul on none save the Scriptures; and above all, that passage lay as most remarkable upon his spirit, Titus 2. 11, 12, 13, 14, 15. For the grace of God that bringeth Salvation, hath appeared to all men; teaching us, that denying

ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, and glorious Appearing of the great God, & our Saviour Jesus Christ; who gave himself for us, that he might redeem us from All ini∣quity, and purifie unto himself a peculiar People, zealous of good works: These things speak, and exhort, and rebuke with all authority.

14. Hugo Grotius, than whom, these latter Ages think they have not had a man of more profound Policy and univer∣sal Learning; as well in his Commentaries on the Bible, as various other Labours; left this remarkable saying behind him, which should abate the edge of other mens inordinate desires after what they falsely call Learning; namely, I WOULD GIVE ALL MY LEARNING AND HO∣NOUR FOR THE PLAIN INTEGRITY, AND HARMLESS INNOCENCY OF JEAN URICK: who was a Religious poor man, that spent eight hours of his time in Prayer, eight in Labour, and but eight in Meals, Sleep, and other necessary's. And to one that admired his great Industry, he returned this by way of complaint; Ah! I have consumed my life in laboriously doing nothing. And to a third, that inquired of his Wisdom and Learning, what course to take; he solemnly answered, BE SERIOUS. Such was the sense he had, how much a serious life out of that vain∣glory of the worlds fruitless learning, was of force towards a dying hour; and answering, yea, excelling all other Consi∣derations.

15. To whom I joyn Salmusius, that famous French Prote∣stant Scholler, and the others Contemporary; who (after his many Volumns of Learning, by which he had acquired so much esteem, as scarcely to be nam'd without venerable Titles) confessed so far to have mistaken true Learning, and that in which sollid happiness consists, that he exclaim'd thus against himself, Oh! I have lost a world of TIME; TIME, that most precious thing in the world; whereof, had I but one year more, it should be spent in David's Psalms, and Paul's E∣pistles;

Oh Sirs! (said he to those about him) Mind the * 2.22 World less, and God more: The fear of the Lord, that is Wisdom; and to depart from evil, that is Understanding.

16. Cardinal Mazarine, the great Statesman of his time, whose aim was to obtain the Glory and Greatness of the World; and to which end, all other considerations he made submit; was of another mind a little before his death; be∣ing awakened by the smart lashes of Conscience, which re∣presented his Souls condition in so dismal a manner, and caus'd such astonishment of mind, that with weeping, he cry'd out, O MY POOR SOUL! WHAT WILL BECOME OF THEE? WHITHER WILT THOU GO? And spoke one day thus to the Queen-Mother of France, Madam, YOUR FAVOURS HAVE UNDONE ME; WERE. I TO LIVE AGAIN, I WOULD BE A CAPUCHIN, RATHER THAN A COURTIER.

17. And to conclude these serious Instances, I shall make one more, which though in order should have come in before; yet because one of the most importent, and this Nations more peculiarly fit for consideration, I shall place it here; and namely, The dying words of HENRY, Prince of Wales, eldest Son to King JAMES; of whom others say many generous things: hear what account he gives of himself at last. A Person, whom he more then ordinarily esteem'd, and that had been his companion at Tennis, asking him, How he did? was answered thus, (amongst many other sober expres∣sions) AH TOM! I IN VAIN WISH FOR THAT TIME I LOST WITH THEE, AND OTHERS, IN VAIN RECREATION: So vain was Recreation, and so precious was Time upon a dying bed. And why wish'd he, with others, for more time, but that it might be otherwise employ'd? Thus hath the just Principle, and holy Spirit of God, throughout all Generations, convinced men of their vanity and folly upon their dying beds, who before were too much taken up therewith, to mind either a dying bed, or vast Eternity; but when their dayes were almost numbred, when

mortality hasten'd on them, when the revelation of the righ∣teous Judgement was at the door, and that all their worldly Recreations and Enjoyments must be parted with, and that Eye for ever shut, and Flesh turn'd to worms-meat that took delight therein; then, O then, it was the holy Witness had time to plead with Conscience; then nothing but a holy, strict, and severe life was valuable; then All the world for a little time, who before had given all their time for a little of a vain world. But if so short a representation of the incon∣sistency of the vanities of the world with the Christian life, * 2.23 could make so deep an impression; Oh! to what a noble sta∣ture, and large proportion had they been grown in all Pious and Heavenly knowledge, and how much greater had their Rewards been, if they contentedly had foregone those pe∣rishing Entertainments of the World betimes, and given the exercise of their minds to the tuition and guidance of that universal Grace and Holy Spirit of God; which had so long shined in darkness, uncomprehended of it; and was at last but just perceiv'd to give a sight of what they had been do∣ing all their dayes. I shall wind up the whole with this short Description of the Christans within the first hundred years after Christ, as what may further justifie not only my Rea∣sons, but the Dying Expressions of these several Persons; viz. That as a severe life is the Christian life, so that it is incompa∣rably sweeter than all the vain Inventions, Fashions, and Pleasures of the World.

18. The description was originally given by Philo-Ju∣daeus, * 2.24 and cited by Eusebius Pamphilius, thus:

That those Christians renounced their substance, and sever'd them∣selves from all the cares of this life; and forsaking the Cities, they lived solitarily in Fields and Gardens: They accounted their company who followed the Country-life, (of cares and bussle) as unprofitable and hurtful unto them, (as it was likely) who then lived thus, to the end that with earnest and fervent desire they might imitate them, which lead this prophetical and heavenly life. In many places this people liveth, (for it behoveth as well the Grecians as the

Barbarians to be partakers of this absolute goodness) But in Egypt in every Province they abound, and especially a∣bout Alexandria. From all parts the better sort with∣drew themselves into the soil and place of these Worship∣pers, (as they were called) as a most commodious place, ad∣joyning to the Lake of Mary, in a low Vale, very fit both for its security, and the temperance of the Air. They are further reported to have Meeting-houses, where the most part of the day was employed in worshipping God; that they were great Allegorizers of the Scriptures, making them all figurative; That the external shew of words (or the let∣ter) resembleth the superficies of the body; and the hid∣den sense or understanding of the words, seem in place of the soul; which they contemplate, by their beholding names, as it were in a Glass; (meaning that their Religi∣on consisted not in reading the letter, disputing about it, or accepting things in litteral constructions; but that they placed their Religion in the thing declared of, the Sub∣stance it self, bringing things nearer to the mind, soul, and spirit, and pressing into a more hidden and heavenly sense; making Religion to consist in the temperance and sanctity of the Mind, and not in the formal outside. Worship so much now a-dayes in repute,

fitter to please Comedians than Christians. Such self-denying conversations was the practice of those times, and onely badge of true Christianity; but now the case is alter'd; People will be Christians, and have their worldly-mindedness too: But though God's Kingdom suffer violence by such, yet shall they never enter; the Life of Christ and his followers hath in all Ages been another thing; And there is but One Way, One Guide, One Rest, all which are pure and holy.

But if any (notwithstanding our many sober Reasons and numerous Testimonies, from Scriptures, Examples and Ex∣perience, of spiritual and religious, worldly and prophane, living and dying-men, at home and abroad, of the greatest note, fame and learning in the whole world) shall yet re∣main lovers and imitaters of the folly and vanity condem∣ned; If the cryes and groans, and sighs, and tears, and com∣plaints

and mournful wishes of so many reputed Great, nay some Good men; O that I had more time! O that I might live a year longer, I would live a severer life! O that I were a poor Innocent Jean Urick! All is vanity in this world: O my poor soul, whither wilt thou go? O that I had the time, spent in vain recreations! A serious life is above all, and such like: And can nothing prevail! But if yet they shall proceed to fol∣ly, remain unsatisfied, and follow the world; what greater evidence can they give of their heady resolution to go on im∣piously to despise God, to disobey his Precepts, to deny Christ, to fear, not bear his Cross; to forsake the Examples of his Ser∣vants; to give the lie to the dying serious sayings, and consent of all Ages; to harden themselves against the checks of Conscience; to befool and sport away their precious time, and poor immortal souls to wo and misery? In short, 'tis plainly to discover you neither have Reason to justifie your selves, nor yet e∣nough of Modesty to blush at your own folly; but as having * 2.25 lost the sense of one and th'other, go on to eat and drink, and rise to play. In vain therefore is it for you to pretend to fear the God of Heaven, whose minds serve the Godd of the pleasures of this world: In vain is it to say you believe in Christ, who receive not his self-denying Message: and to no better purpose will all you do avail. If he that had loved God, and his Neighbour, and kept the Commandments from his youth, was excluded from being a Disciple, because he sold not all and followed Jesus; with what confidence can you call your selves Christians, who have neither kept the Command∣ments, nor yet forsaken any thing to be so? And if it was a barr betwixt him and the eternal life he sought; that not∣withstanding all his other vertues, love to money, and his ex∣ternal possessions could not be parted with; what shall be your end, who cannot deny your selves many less things, but are daily inventing vanities to your fleshly appetites? certainly much more impossible is it to forsake the greater? Christ try'd his love, in bidding him forsake all, because he knew (for all his brags) that his mind was rivetted therein; not that if he had enjoy'd his possessions with Christian in∣differency, much of them might not have been continued

and retain'd; but what then is their doom, whose hearts are so fixed in the vanities of the World, that they will rather make them christian than part with them? But such a Chri∣stian this young man might have been, who had more to say for himself, than the strictest Pharisee living dare pretend to; yet he went away sorrowful from Jesus. Should I ask you, if Nicodemas did well to come by night, and be ashamed of * 2.26 the Great Messiah of the World, and if he was not ignorant when Christ spake to him of the new Birth? I know you would answer me, Yes, he did very ill, and was very ignorant; but stay a while, the beam is in your own eyes; you are rea∣dy doubtless to condemn him, and the young man, for not do∣ing what you not only refuse to do your selves, but laugh at others for doing. Nay, had such passages not been writ, and were it not for the reverence some pretend for the Scriptures, they would both be as stupid as Nicodemas in their answers to such Heavenly matters, and ready to call it Canting in any to speak so; as it is frequent for you, when we speak to the same effect, though not the same words: just with the Jews; at the time they called God their Father, they dispised his Son; and when he spake of sublime and heavenly Mysteries, some cry'd, He has a Devil; others, He is mad; and most of them, These are hard sayings, who can bear them? And to you all that sport your selves after the manners of the World, let me say, That you are of those who profess you know God, but in Works deny him; living in those Pleasures, which slay the Just in your * 2.27 selves: for though you talk of believing, it is no more then taking it for granted, that there is a God, a Christ, Scrip∣tures, &c. without farther concerning your selves to prove the verity thereof to your selves, or others, by a strict and holy Conversation; which slight way of believing, is but a light and careless way of ridding your selves of farther exa∣mination; and rather throwing them off with an inconsider∣able granting of them to be so, than giving your selves the trouble of making better enquiry (leaving that to your Priests, oft-times more ignorant, and not less vain and idle than your selves) which is so far from a Gospel-Faith, that 'tis the least respect you can shew God, Scriptures, &c. and

next to which kind of believing, is nothing under a doubt, and a denyal of all. But if you have hitherto laid aside all Tem∣perance, Reason, and Shame, at least be intreated to resume them now in a matter of this importance, and whereon no less concernment rests, than your temporal and eternal hap∣piness. Oh! Retire, retire, observe the reproofs of Instructi∣on in your own minds; that which begets melancholy in the middst of mirth, which cannot solace it self, nor be contented below im∣mortality; which calls often to an account at nights, mornings, and at other seasons; which lets you see the vanity, the folly, the end and misery of these things: that is the just Principle, and ho∣ly Spirit of the Almighty; hear him, obey him, converse with them who are led by him; and let the glories of another World be eyed, and the recompence of reward kept in sight: admit not the thoughts of former follyes to revive, but be steady, and continually exercised by his Grace, to deny all ungodliness and * 2.28 worldly lusts, and to live soberly, righteously, and godly in this pre∣sent world; for this is the true and heavenly nature of Chri∣stianity; to be so awakened and guided by the Spirit and Grace of God, as to leave the sins and vanities of the world, to have the affections regenerated, the mind reformed, and the whole man so baptized into purity and faithfulness towards God and Man, as to act with reverence, justice, and mercy; to care for very few things; to be content with what you have; to use all as if you us'd them not; and to be so disentangled from the lusts, pleasures, profits, and honours of the world; as to have the mind raised to things above, the heart and affections fixed there, that in all things you may glorifie God, and be as Lights set on a Hill, whose shin∣ing Examples may be conducing to the happiness of others, who be∣holding such good works may be converted, and glorifie God the Father of Lights, in which you all would be eternally blessed.

But if the Impenitence of any is so great, their pursuit of folly as earnest, and notwithstanding what has been thus seri∣ously offer'd to reclaim them, they are resolved to take their course, and not to be at leisure for more divine things, I have this farther to leave with them; from the Almighty, who first injoyn'd me this work, That tribulation, anguish, and

sorrow, shall make their dying beds; indignation and wrath, shall * 2.29 wind up their dayes; trouble and vexation of mind and spirit, shall be the miserable fruits, which are eternally to be reaped as the rewards of all their wretched folly and rebellions; Be not deceived, God will not be mocked: It's so irreversibly decreed; Whatever is sown * 2.30 here, shall be reaped hereafter. And just is the Almighty, to make good his determinations upon such, who instead of em∣ploying the time given them, to work out their Salvation with fear and trembling, have spent it in the pleasures of the Flesh, which perisheth, as if their Heaven were here: nor can it seem unreasonable, since he hath thus long waited with remission of sin, and eternal Life in his hand, to distribute to * 2.31 them that repent; that if they will not, to reward so great obstinacy, and love of this perishing world, with everlasting * 2.32 tribulations, which he will as certainly recompence, as he is God over all, Holy, and Just for ever.

But I am otherwise perswaded of many; yes, I am assured the everlasting Mercies of God have been so extended to many, as this will prove an effectual Call yet further to bring them out of the wayes and customes of this World that pas∣seth away; and a means for establishing such, who hitherto have been unfaithful to what they have been already con∣vinced of. And you, my Friends, whose minds have re∣ceived the ALLARUM, whose hearts have truly heard the Voice of one crying in the Wilderness, where you have been straying from the Lord, Repent, repent. To you, in the Name of this Living dreadful God, I speak, I cry, Come away, come away; Ah! what do you there? Why are you yet behind? that's not your Rest; its poluted with the Sins and Vanities of a perish∣ing World: Gird up your Loyns; Eye your Light (One in all) Christ Jesus, the same yesterday, to day, and for ever; who hath enlightned every one, follow him, he will lead you to the City that's descended from Heaven, to the new Jerusalem, & God the Judge of all; into which nothing that defiles can enter, or have admission.

Mind not the difficulties of your March; great and good things were never interpriz'd and accomplished without diffi∣culty

and hardship; which alwayes render their injoyment but the more pleasant and glorious in the end. Let the holy Men and Women of old, be your examples; Remember good old Abraham, the excellency of whose Faith is set out by his obedience to the Voice of God, in forsaking his Fathers house, * 2.33 Kindred, Lands, Countrey, and Customs of it; never to return rgain. And Moses, that might in probability have been a King; by Faith in God, leaves Epypts glory, and Pharoah's * 2.34 favours, and chuses rather to sojourn and pilgrimage with the despised, afflicted, tormented Israelites in the Wilderness, than to enjoy the pleasures of that great Court for a season; * 2.35 esteeming Christ's reproaches greater riches than Egipts trea∣sures. But above all, how great was the reproach, how ma∣ny * 2.36 the sufferings, what bitter mockings did Jesus suffer at the hands of his enemies? yet with what patience, meekness, forgiveness, and constancy did he, in all his actions, demean himself towards his bloody Persecutors? Despising the shame, induring the Cross, for the joy that was set before him: And hath left us this glorious Example, that we should follow his steps, which hath in almost every Age been imitated. The A∣postles sealed their Testimonies with their blood, and multi∣tudes, after the examples of their constancy; esteeming it the greatest honour, as it was alwayes attended with the signal'st demonstrations of Divine Love. How memorable was that of Origen. If my Father were weeping upon his knees before me, and my Mother hanging about my neck behind me, and all my Brethren, Sisters, and Kinsfolks, lamenting on every side, to retain me in the life and practice of the World, I would fling my Mother to the ground, run over my Father, despise all my Kindred, and tread them under my feet, that I might run to Christ: yet is it known, how dutiful and tender he was to all. Not much un∣like to this, was that noble and known Instance of latter dayes, in Galeacius Caracciolus, Marquess of VICO, one of large Revenues, great Relations, and Reputation in the World, who voluntarily abandoned his Friends, Estate, and Countrey; nay, which was more intollerable to nature, all this he did, notwithstanding the importunity and tears of an affe∣ctionate Wife, and manny innocent young Children, that seemed to

arrest his leggs, by their tender and pitiful embraces; resolutely saying with Moses, That he would rather suffer Afflictions with the first Reformers, and Protestants, than enjoy the plenty, favour, and pleasures that attended his former life, whilst in the Roman Religion. Nor is it possible for any now to quit the World, * 2.37 and live a serious godly life, without the like suffering and persecution. There are among us also, who have not been without the exercise of suffering the displeasure of their most dear and intimate Relations and Friends; and all those trou∣bles, disgraces, & reproaches, which are accustomed to attend such as forgo the honours, pleasures, ambition, and prefer∣ments of the World, and rather chuse to live an humble, serious, and self-denying life; Wherefore, my Friends, since we are compassed about with so great a cloud of Witnesses, let's lay a∣side * 2.38 every weight, and the sins of Vanities that do so easily beset us, and with a constant holy patience run our Race, having our Eyes fixed upon Jesus the Author and finisher of our Faith, not minding * 2.39 what's behind; so shall we be delivered from every snare; no sin shall gain us, no frowns scare us from our self-denying life; and honour, glory, immortality, and eternal Life, shall re∣compence * 2.40 our Sufferings; and the Truth be more abundantly exalted: For the cry is long since gone up; How long! How * 2.41 long! How long! O Lord God, holy and true, will it be, ere thou wilt come and take thy great Power, and Raign? To which, the * 2.42 answer hath been, Yet a very little while, and he that shall come will come, and will not tarry, to visit the dark corners of the Earth with his great Salvation, to destroy the enemies of his Chosen, and make way for the righteous Nation; to bind Satan in chains, and * 2.43 his wandring Spirits in fetters of Iron; that the Prisoner may come out of the pit, and the Spirit that's grieved, rejoyce; that the Lame may leap as an Hart, and the tongue of the Dumb may sing; that waters may spring in the Wilderness, and streams in the Desart, and the barren Land become a standing Pool; that Truth may replenish the Earth, and Righteousness run down like a mighty stream; that joy, peace, and serenity, may cover the whole Creation.

Which, as it hath been promised, so is it on its way to be * 2.44 accomplished; for the eternal Sabbath is at hand, in which the doer of his own works shall perish; and that everlasting Jubilee at the door, to which whomsoever shall come with∣out the Robe that has been first wash'd white in the Blood of the * 2.45 Lamb, and the many Tribulations; shall be cast out into utter * 2.46 darkness, where will be weeping and gnashing of teeth for ever. But as for the Redeemed and Sanctified of God, who have followed Jesus in the narrow path of Regeneration, and not loved * 2.47 their lives unto the death, their sorrow shall fly away, every tear shall be wiped from their eyes, and sighing shall be heard no more within their Borders: But joyes unspeakable and full of glory shall be their everlasting Inheritance; so shall Divine Ho∣nour, and Eternal Hallelujahs be unanimously rendered to him that sits upon the Throne, and the Lamb, who is the most High and Holy One, that Lives and Reigns, God bless'd and renoun'd for ever.

Amen.

THE END.

Notes

• * 1.1

  Joh. 3. 1. 2.
• * 1.2

  Levit. 19. 15. 1 Sam. 2. 30.
• * 1.3

  Ps. 50. 23 Isa. 33. 15.
• * 1.4

  〈…〉〈…〉 13
• * 1.5

  Prov. 3. 16. Ch. 11. 8.
• * 1.6

  Prov. 11. 16. Ch. 15. 33. and 26. 1. 8.
• * 1.7

  Eccl. 12. 1, 2, 3, 4.
• * 1.8

  1 John 2. 15, 16. James 2. 1, 2, 3, 4, 5, 6, 7 8, 9 10. Jude 16.
• * 1.9

  Matth. 20 25, 26, 27 Luke 22. 25, 26, 27.
• * 1.10

  Rom 1. 28, 29. 〈◊〉〈◊〉. 32.
• * 1.11

  Matth. 8, 5. to 12.
• * 1.12

  Luk. 7 6, 7, 8, 9.
• * 1.13

  Mat. 23. 5. to 12. Mark 12. 38. Luk. ••••. 43. Joh. 5. 44.
• * 1.14

  Jam. 3. 1.
• * 1.15

  Isa. 33. 22. Jam. 4. 12.
• * 1.16

  Plut. In. vit. Rom.
• * 1.17

  Joh. 5. 44.
• * 1.18

  •• Sam 14. 14. Acts 10. 27. 35. Ephes. 6. 9. C•••• 3 25. Jam. 2, 3, ••, 10 11.
• * 1.19

  ••••b 32. 22.
• * 1.20

  Rev. 22. 8. 9.
• * 1.21

  Rom. 12. 2. 1 Cor. 7. 31. 1 Pet. 1. 14. 1 Joh. 2. 1••.
• * 1.22

  Marlor. out of Luther and Calv.
• * 1.23

  Jerom E∣pist. ad Ce∣lant. Int. oper.
• * 1.24

  Causab. of Use and Custom, pag. 169.
• * 1.25

  Gen. 2. 16: chap 3. 9. Gen. 12. 19. ch. 14. 21. and chap. 20. 3. 2 King. 19. ••1. Jer. 13. 12. Hos. 1 1. chap. 6. 10. Dan. 2. 26. 27.
• * 1.26

  Howel's History of France.
• * 1.27

  Jam. 2. 1, 2, 3, 4, 5, 6, 7, 8, 9. 1 Pet. 3. 4, 5.
• * 1.28

  Rom. 1 19. to the end. 1 Tim 5. 6.
• * 1.29

  Col. 3. 1, 2, 3. Phil. 2. 12. Job 32. 22
• * 1.30

  Luk 9. 23.
• * 1.31

  Mat. 10. 37. 38.
• * 1.32

  Mar. 8. 34. Heb. 11. 14, 15, 16.
• * 1.33

  Luther Lud. Int. oper.
• * 1.34

  Erasm. Colloq.
• * 1.35

  Hist. Hi∣span.
• * 1.36

  Lips. ad∣ver. voss.
• * 1.37

  How. Hist. of France
• * 1.38

  Gen. 3. 21.
• * 1.39

  chap. 2. 15, 16, 17.
• * 1.40

  Gen. 12. 1. 5.
• * 1.41

  Amos 7. 14, 15.
• * 1.42

  Luk. 1. 15. Mat. ••. 1, 2, 3, 4.
• * 1.43

  Mat. 13. 55.
• * 1.44

  Mark. 6. 3. Luk. 7. 25.
• * 1.45

  Luk. 16. 19. to the end.
• * 1.46

  Mat. 4. 18. Mat. 9. 9. Acts 18. 1, 2, 3.
• * 1.47

  Joh. 13. 15. 1 Cor. 4. 9, 10, 11, 12, 13, 14. Phil. 3. 17, 1 Pet. 2. 21. Jam. 19. 10. 1 Pet. 3, 4, 5.
• * 1.48

  1 Tim 5. 6. Luk. 8. 14.
• * 1.49

  Heb. 11. 2, 14, 15, 16. Chap. 4. 9. Rev. 14. 13.
• * 1.50

  Isa. 3. 16. to the end.
• * 1.51

  The very practice and garb, and mean, and vanity of this Age, being as liable to the Wrath of God.
• * 1.52

  Ezek. 27. the whole chap.
• * 1.53

  Zeph. 1. 8.
• * 1.54

  Mat. 6. 31, 32, 33.
• * 1.55

  Luk. 12. 29, 30, 31, 32, 33, 34, 35, 36.
• * 1.56

  Rom. 14. 17.
• * 1.57

  1 Tim. 2. 9, 10.
• * 1.58

  1 Pet. 3. 3, 4, 5.
• * 1.59

  1 Tim. 15. 6. Jam. 5. 5, 6. Ephes. 4. 22. Phil. 3. 20. Col. 3. 1, 2, 3, 4. Rom. 13. 13, 14. Eph. 5. 2. 3. Eph. 4. 29.
• * 1.60

  Rom. 13. 14.
• * 1.61

  Ephes. 4. 30. Eph. 15. 1. 1. 15, 16.
• * 1.62

  Gal. 6. 4, 5, 6, 7, 8, 9. Rom. 2. 5, 6, 8, 9.
• * 1.63

  Phil. 3. 20.
• * 1.64

  1 Pet. 1. 15. Heb. 10. 2, 15. 1 Pet. 4. 9, 10, 11. Eph. 6. 4. to 11. Mat. 25. 36, 37. Phil. 2. 4. Chap. 4. 8.
• * 1.65

  Gen. 5. 24. Psal. 1. 2. 63. 6. 119. 15. 23. 48. 143. 15.
• * 1.66

  Amos 6. 3, to 8.
• * 1.67

  Eccles. 11. 3
• * 1.68

  Eccles. 11. 3.
• * 1.69

  Gal. 6. 4, 5, 6, 7, 8, 9. Eph. 5. 4, 5.
• * 1.70

  Phil. 4. 6, 7. Eph. 4. 18, 19, 20. Mat. 13. 8, 9. Rom. 10. 2.
• * 1.71

  Mat. 12. 36. Eph. 5. 15, 16.
• * 1.72

  Phil. 3. 14, 15. 2 Pet. 2. 10. Col. 4. 5.
• * 1.73

  1 Tim. 4. 4, 5, 6, 7, to the 17.
• * 1.74

  Rom. 6. 3, 4, 5, 6, 7, 8. 1 Cor. 12. 13 Gal. 3. 27. Col. 2. 12, 13. Eph. 3: 12, 13.
• * 1.75

  Job. 31. 15, 16.
• * 1.76

  Jam. 2. 1, 2, 3, 4, 5, 6, 7, 8, 9.
• * 1.77

  Psal. 4. 2. 12. 2.
• * 1.78

  Job. 35. 13.
• * 1.79

  Eccles. 2. 1, 2.
• * 1.80

  Eph. 4. 17, 18, 19, 20, 21, 22, 23, 24, 25.
• * 1.81

  Phil. 4. 6, 7, 8, 9. Job 24. 12. Psa. 103. 22. Prov. 18. 14 Psal. 51. 17. Mat. 5. 4. Luk. 6. 25. Rom. 2. 7. Psal. 40. 8. Prov. 13. 21. Rom. 7. 22. Heb. 11. 13, 14, 15, 16.
• * 1.82

  Rom. 1. 25, 26, 27, to 33.
• * 1.83

  Eph. 13. 12 Job 1. 4.
• * 1.84

  Mat. 27. 38, 39.
• * 1.85

  1 Joh. 2. 15, 16, 17.
• * 1.86

  Job. 36. 7. Psal. 5. 12. Psal. 37. 25, 29. Prov. 10. 7. Mar. 14. 9. Psa. 16. 10.
• * 1.87

  Luk. 16. 13. Joh. 15. 17, 18, 19. Ch. 16. 20. Ch. 17. 15, 16, 17.
• * 1.88

  2 Pet. 3. 11.
• * 1.89

  Heb. 11. 24, 25, 26, 27.
• * 1.90

  Rom. 8. 18. 2 Tim. 3. 11, 12. Heb. 12. 1, 2. Mat. 10. 37.
• * 1.91

  Mat. 16. 24. Luk. 9. 23. Phil. 2. 12. Col. 3. 1, 2. Eph. 5. 4, 5. Neh. 13. 9. Psal. 112. 1. Psal. 28. 14. Psa. 119. 97. Luk. 18. 23. Heb. 11. 36. 1 Tim. 4. 10. Heb. 10. 33. Ch. 12. 37, 38.
• * 1.92

  Luk. 6. 20. Ch. 12. 32. Ch. 22. 29. Col. 1. 13. 1 Thes. 2. Heb. 12. 28. Jam. 2. 5. Joh. 15. 14, 15. Rom. 8. 17. Heb. 2. 11. Heb. 12. 2, 13. Ch. 11. 6. 1 Pet. 2. 21. Luk. 12. 29, 30, 31. 1 Tim. 5. 6. Mat. 19. 27, 28, 29. Luk. 6. 22. Joh. 15. 20. Mat. 7. 8, 9, 10. Luk. 12. 32, 33, 34, 35, 36. Mat. 6. 19, 20. Mat. 6. 31, 32, 33. 1 Tim. 6. 6, 7, 8, 9, 10, 11.
• * 1.93

  Mark 8. 31. to 39.
• * 1.94

  Heb. 2. 10.
• * 1.95

  Rom. 6. 3 4, 5, 6.
• * 1.96

  Phil. 3. 10. 1 Pet. 4. 13. Tit. 2. 11, 12, 13. Joh. 1. 9. Rom. 6. 6. Gal. 2. 20. Ch. 5. 24. Ch. 6. 14. 2 Tim. 1. 10.
• * 1.97

  Gal. 15. 11. 1 Cor. 1. 17, 18.
• * 1.98

  Vers. 27. 28, 29.
• * 1.99

  Heb. 4. 1, 2, 3, to 12.
• * 1.100

  2 Cor. 4. 17, 18.
• * 1.101

  Col. 3. 3, 4.
• * 1.102

  Joh. 15. 6, 7, 8.
• * 1.103

  Rom. 8. 5, 6, 7, 8.
• * 1.104

  1 Joh. 2. 4.
• * 1.105

  Rev 3. 20. Psal. 80. 18.
• * 1.106

  Col. 3. 1, 2, 3. 4. Rom. 9. 5.
• * 1.107

  Eccles. 12. 1. Luk. 12. 29, 30, 31.
• * 1.108

  Eccles. 4. 8. 2 Tim. 2. 16, 21, 22.
• * 1.109

  Eph. 4. 30. Jer. 18. 18, 19, 20. Jer. 20. 10.
• * 1.110

  Tit. 2. 3, 4, 5. Eph. 5. 3, 4. 1 Tim. 4. 2. 2 Tim. 4. 4. Psal. 12. 2. Eccles. 2. 1, 11. 17. Chap. 6. 9. Psal. 58. 3. Isa. 5. 18. Isa. 41. 29. Chap. 59. 3, 4.
• * 1.111

  Prov. 7. 10, 11, 12, 13, 14, to 28.
• * 1.112

  1 Joh. 2. 15, 16.
• * 1.113

  Gen. 2. 25. Gen. 3. 21.
• * 1.114

  Gen. 3. 6, 7.
• * 1.115

  Eccles. 12. 1
• * 1.116

  Gen. 2. 25.
• * 1.117

  Eph. 2. 1, 5. Col. 2. 13. 1 Pet. 1. 17. 15, 16, 17, 18. Tit. 2. 11, 12, 13, 14. 1 Tim. 13. 6 Jam. 5. 5. Mat. 7. 17, 18, 19. Chap. 12. 23. Rom. 8. 8.
• * 1.118

  Mat. 16. 26. Mark 8. 37. 1 Cor. 6. 13. Job 34. 15. Isa. 40. 5. 1 Pet. 1. 24.
• * 1.119

  Luk. 8. 14.
• * 1.120

  Rom. 1. 19. to the end. Prov. 1. 25, 30. chap. 10. 17. chap. 12. 1. chap. 15. 15. Isa. 58. 1, 2, 3. to 10. Jer. 16. 19, 20, 21. Mat. 21. 29, 30. 2 Tim. 3. 4. Tit. 3. 3. Mat. 6. 27.
• * 1.121

  Isa. 59. 4. Jer. 2. 5. Eccles. 11. 10.
• * 1.122

  Rom. 13. 11, 12, 13, 14. Mat. 15. 7, 8, 9, to 14.
• * 1.123

  Gen. 3. 21.
• * 1.124

  Eph. 5. 1 2, 3, 4, 5, 15, 16. 2 Tim. 2. 16, 22 Mat. 25. 13. chap. 26 4. Phil. 2. 12, 13. Col. 3. 1, 2, 3 Rom. 2. 6, 7.
• * 1.125

  Vide Suidas.
• * 1.126

  Vide Prod.
• * 1.127

  1 Tim. 6. 6, 7, 8.
• * 1.128

  See Blith's Husbandry.
• * 1.129

  1 Tim. 6. 9, 10.
• * 1.130

  Answer. Gen. 1. 31. Mat. 5. ch. 6, ch. 7, ch. 8. Luk. 8. 14. chap. 12. 28, 29, 30, to 38.
• * 1.131

  1 Cor. 10. 31.
• * 1.132

  Joh. 8. 12. chap. 15. 6, 7, 8. chap. 17. 20.
• * 1.133

  Rom. 2. 8.
• * 1.134

  Gen. 3. 6.
• * 1.135

  Mat. 24. 42. Mark. 13. 33, 34, 35, 36, 37.
• * 1.136

  1 Joh. 3. 5, 6, 7, 8. chap. 5. 20.
• * 1.137

  1 Thes. 5. 13
• * 1.138

  Gal. 15. 22, 23, 24, 25. Eph. 5. 8, 9, 10, 11, 15, 16.
• * 1.139

  Eph. 6. 12, 13, 14, 15, 16, 17, 18.
• * 1.140

  Eph. 1. 16, 17, 18, 19, 20. Chap. 4. 12, 13. 2 Pet. ••. 18.
• * 1.141

  Joh. 17. 3.
• * 1.142

  Rom. 8. 11. 14. Gal. 5. 16. Tit. 2. 11, 12 13, 14.
• * 1.143

  Phil. 3. 17.
• * 1.144

  Phil. 2. 4. Gen. 4. 9.
• * 1.145

  2 King. 18. 2, 3, 4 5.
• * 1.146

  Rom. 14. to the end.
• * 1.147

  Psal. 10. 3, 4
• * 1.148

  2 Pet. 1. 3.
• * 1.149

  Eph. 5. 7, 8.
• * 1.150

  Rom. 14. 1. to the end.
• * 1.151

  Lam. 4. 5. Prov. 2••. 17. Job 21. 13, 14. Psal. 55. 23. Psal. 37. 10. Eccles. 8. 12. Psal. 37. 9. & 76. 12. Prov. 2. 22.
• * 1.152

  Jer. 16. 5, 6, 7, 8, 9.
• * 1.153

  Isa. 3. 13, 14, to 26. Jer. 50. 8. chap. 51. 6, 7 Amos 6. 3, 4, 5, 6, 7. Rev. 18. 7, 9
• * 1.154

  Vers. 11, 12.
• * 1.155

  Vers. 13.
• * 1.156

  Vers. 8.
• * 1.157

  Vers. 14.
• * 1.158

  Luk. 12. 33, 34.
• * 1.159

  Col. 4. 5, 6. 1 Thes. 4. 11, 12. 1 Pet. 3. 1, 2, 3, 4. Eph. 4. 29. & 5. 3, 4, 5, 6. 1 Tim. 4. 12 Phil. 3. 16, 17, 18, 19. 20. 1 Pet. 2. 12.
• * 1.160

  Prov. 31. 23, to 31. 2 Chron. 19. 7. Prov. 24. 23. Jam. 2. 1, 2, to 9.
• * 1.161

  Luk. 12. 29, 30. 1 Tim. 5. 8. 2 Pet. 3. 11.
• * 1.162

  Psal. 26. 5.
• * 1.163

  Mat. 25. 21.
• * 1.164

  Prov. 10. 4.
• * 1.165

  Eccles. 10. 16, 17, 18.
• * 1.166

  Prov. 19. 15.
• * 1.167

  Prov. 21. 17.
• * 1.168

  Prov. 20. 24, 27.
• * 1.169

  Rev. 22. 11.
• * 1.170

  Prov. 22. 4, 29.
• * 1.171

  Eccles. 12. 1. Psal. 37. 21. Job 31. 16, Psal. 10. 2, Psal. 4. 2. Psal. 79. 12. Psa. 82. 3, 4. Prov. 13. 14. chap. 22. 7. & 16. 22. Isa. 3. 14 15. Ezek. 22. 28, Amos 5. 11, 12. ch. 8. 4, 7, 8. Isa. 1. 16, 17, 18. Jer. 7. 6. Rom. 12. 20. 2 Chr. 19. 7.
• * 1.172

  Psal. 40. 4. Acts 10. 34. Rom. 2. 11. Eph. 6. 9. Col. 3. 25. 1 Pet. 1. 17. Jam. 5. 4, 5.
• * 1.173

  Psal. 41. 1. Mat. 25. 34, 35, 36. Rom. 15. 36. Jam. 2. 15, 16. Psal. 112. 9. Prov. 14. 21. Mat. 19. 21.
• * 1.174

  Exod. 32. 6. Isa. 22. 13, 14. Jer. 16. 7, 8, 9. Amos 7. 3, 4, 5, 6. Joh. 3. 6, 7, 8, 9, 10. Mat. 10. 15. & 11. 22. Luk. 8. 14. 2 Tim. 3. 4. Rev. 3. 9.
• * 1.175

  Plutar.
• * 1.176

  Laerti.
• * 1.177

  Herodot. Ha••icar.
• * 1.178

  Plutarch.
• * 1.179

  Laert.
• * 1.180

  Plut. vit. Sol. Symp. sept. Sapi. Arist. Ethic. 10. 8. Demetr. Phaler. Stob. Serm. 3
• * 1.181

  Cic. lib. de Orat.
• * 1.182

  Plin. 7. 2. Cic. Tusc. Quest. 5.
• * 1.183

  Plin.
• * 1.184

  Vide Suid.
• * 1.185

  Valer. Maxim.
• * 1.186

  Petrar. Herodot. Stob. Serm. 161. Laert.
• * 1.187

  Luk. 16. 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31.
• * 1.188

  Jerom. Epist. Int. Oper.
• * 1.189

  Acts. 9. 36, 39.
• * 1.190

  Richlieu. Mem.
• * 1.191

  Vide Calip. Plin. l. 7. 32.
• * 1.192

  Valer. Max. 7. 2. Laret. l. 4.
• * 1.193

  Plutar. cont. Usar. Cic. Tusc. Quest. 5.
• * 1.194

  Plin. 1. 58.
• * 1.195

  Plutarch.
• * 1.196

  Plat. Apolog. Diog. Laert. Helvic. Cic. Tusc. Quest. 1. Xenoph. Brut. Cic. Okat. Liban. Apol. Varro. Hist. Schol. Arist.
• * 1.197

  Eunap. Calim. Epi∣g•…•… Ae••••s.
• * 1.198

  Clem. Alex. Strom. 2. 417
• * 1.199

  Xen. Mem. 1. p. 720.
• * 1.200

  Xen. Mem. 3. p. 78. 779, 780. Stob. Ech. Serm. 1. 11.
• * 1.201

  Stob. 4. 6.
• * 1.202

  Stob. 218.
• * 1.203

  Xenoph. Mem. 3.
• * 1.204

  Senec. Epist. 1. 103.
• * 1.205

  Stob. 28.
• * 1.206

  Stob. 32.
• * 1.207

  Xen. mem. 1.
• * 1.208

  Aelian. 9.
• * 1.209

  Stob. 37.
• * 1.210

  Stob. 37. Stob. 87. Xen. mem. 3, 4.
• * 1.211

  Aelian. Var. Hist. 9.
• * 1.212

  Stob. 37.
• * 1.213

  Xenoph. mem. 4. 802.
• * 1.214

  Xen. mem. 4. Plat. Phaed.
• * 1.215

  Xen. mem. 1. p. 710.
• * 1.216

  Xen. mem. 4. Plato de le∣gib.
• * 1.217

  Plato de rep.
• * 1.218

  Diog. Laert.
• * 1.219

  Laert. in vit. Xenocras. Stob. Aelian.
• * 1.220

  Alcin.
• * 1.221

  Laert. vit. Socrat. Aelian.
• * 1.222

  Stob.
• * 1.223

  Laert.
• * 1.224

  Stob.
• * 1.225

  Ibid. 117.
• * 1.226

  Diog. Laert.
• * 1.227

  Agell. lib. 9. c. 5.
• * 1.228

  Laert. vit. Menedr.
• * 1.229

  Laert. Plut. de rep. Stoick. Stob. Cic. de nat. Deo. lib. 2.
• * 1.230

  Lact. de Ira. Dei. cap. 10.
• * 1.231

  Plut. Pl. Ph. 16. Cic. Tusc. Quest. 4. Diog. Laert. vit. Mend. Stob.
• * 1.232

  Stob. Serm. 45.
• * 1.233

  Stob. 161.
• * 1.234

  Ibid. 46.
• * 1.235

  Vide Aelian
• * 1.236

  Vide Xenoph. & Prob.
• * 1.237

  Vide Suid.
• * 1.238

  Diog. Laert. vit. Crat. & Hipp.
• * 1.239

  Tert. lib. de Patien. Chrysost.
• * 1.240

  Mat. 12. 36.
• * 1.241

  Socrat. lib. 4. ch. 25.
• * 1.242

  August. de Civit. Dei. lib. 2. ch. 7.
• * 1.243

  De Civ. Dei. lib. 9. ch. 5.
• * 1.244

  Mach. disp. lib. 2. ch. 5.
• * 1.245

  Cardan de sapient. l. 2.
• * 1.246

  Pet. Bell. ob∣ser. l. 1. c. 35.
• * 1.247

  Vid •• 40.
• * 1.248

  Chap. 39.
• * 1.249

  Ouzel. Ani∣mad. in Min. Felix. p. 25.
• * 1.250

  Constitut. Clem. Rom. lib. 1. ch. 6.
• * 1.251

  Distinct. 37. cap. Episcop. citant.
• * 1.252

  Jac. Lau∣rentio, de lib. Gentil. p. 40, 41.
• * 1.253

  Alb. Capet. Hist. deorig. Waldens. Vignia. Hist. Biblio. p. 130. Dubran. hist. Bohem. l. 14. Thuan. in hist. sui temp. p. 458▪ Mat. Paris hist. of Engl. An. 1174.
• * 1.254

  Bellar. tom. 2 lib. 1. cap. 26. col. 86. Ecchius com. loc. c. 28. Alphon. l. 6. Cont. Haeret. p. 99. Clne. Syl. ••ist. Bohem. Usher de suc. Eccl. Christ.
• * 1.255

  Jo. Paul. Per. hist. Wald. Incat. l. 1. c. 3 p. 37, 38. Dona nos lo nostre pan quotidian enchoi. Memor. Morrel. Vign. Mem. fol. 7. Ezek. 16. 49 Thesaur. fed. Ap. Wald.
• * 1.256

  Ibid. l. 2. c. 3. Li filli ligual naisson ali pairons car∣nals deuon esser rendus, &c.
• * 1.257

  Ibid. l. 2. c. 8.
• * 1.258

  La Taverna & maisons de pleisirs es fontana de pecca, eschola del Diavola, &c.
• * 1.259

  Ibid. l. 2. c. 9.
• * 1.260

  Lo bal es la procession del Diavol & q i intra en la bal, &c. Spir. Alm. fol. 50, 51, 52, 53, 54.
• * 1.261

  Job 14. 16. chap. 31. 4. Psal. 37. 23. Prov. 16. 9. Fer. 10. 23. Mark 6. 23, 24, 25 26, 27, 28. Exod. 32. 4, 5, 6, 7.
• * 1.262

  Jerom in dec. inc. oper.
• * 1.263

  Angust. de Civit. Dei.
• * 1.264

  Ibid. lib. 2. Concl. p. 68. Encar en qual manier. fidel debian regir li lor Corps. Non servir a li desirier mor∣tal, &c.
• * 2.1

  Hist. Wald. l. 1. c. 11. p. 55, 56, 57.
• * 2.2

  Mat. 19. 17.
• * 2.3

  Bern. de Gir. lord. de Hail. hist. de la Fr. lib. 10. Vesemb. orat. in Wald. Beza Hist. hom. dig. Viret. de ver. & fals. Re∣lig. l. 4. c. 13. p. 249.
• * 2.4

  Cat. Test. ver. p. 534.
• * 2.5

  Vineaux. Memor. fol. 6 Hist. Wald. l. 2. c. 3. p. 20
• * 2.6

  Paul. Per. Hist. Wald. l. 2. c. 3. p. 48 49.
• * 2.7

  Paul. Per. Hist. Wald. l. 2. c. 4. p. 77, 78, 79, 80, 81, 82.
• * 2.8

  Vign. Bib. hist. part. 1. Vineaux. Mem. fol. 6, 7. Mat. Paris in Hen. 3. An. 1220. Sigonius de Reg. Ital. l. 7. Sernay. chap. 47. Chass. l. 3. chap. 7.
• * 2.9

  1 Joh. 2. 14, 15, 16, 17.
• * 2.10

  The Devil a Scripturian.
• * 2.11

  1 Pet. 1. 12, 13, 14.
• * 2.12

  Rain. Cap. de stud. pervert; alios & modo dicendi. f. 98. Barron. Eccl. Annal. Tom. 12. an. 1176. p. 835. Kran •• in Metrop. l. 8. sect. 18. & in Sax. l. 8. c. 16.
• * 2.13

  Mic. 6. 8, 9.
• * 2.14

  Eccles. Hist. p. 5. 593.
• * 2.15

  Socrat. scho∣last. l. 7. c. 21.
• * 2.16

  1 Tim. 5. 8.
• * 2.17

  Acts 4. 32, 33, 34, 35, 36, 37.
• * 2.18

  Eccles. 2. 1, 2, 4, 5. 7, 8, 9, 10, 11.
• * 2.19

  Eccles. 12. 13, 14.
• * 2.20

  Ignat. Epist. ad Ephes. Mag. Trall. Rom. Euseb. l. 3. c. 32.
• * 2.21

  Euseb. Ec∣cles. Hist. l. 4. c. 8.
• * 2.22

  Prov. 9. 10. Chap. 16. 6, 17.
• * 2.23

  Eph. 4. 12, 13. Rev. 22. 12.
• * 2.24

  Phil. Judaeus of the Wor∣ship. of E∣gypt. Alex: Euseb. Pam∣phil. Eccles. Hist. lib. 2. cap. 17.
• * 2.25

  Exod. 32. 6. Amos 6. 3, 4, 5, 6. Eph. 4. 17, 18, 19, 20, 21, 22, 23, 24. 2 Tim. 2. 19 Mat. 19. 16, 17, 18, 19, 20, 21, 22.
• * 2.26

  Joh. 3. 1, 2, 3, 4 5.
• * 2.27

  Titus 1. 26.
• * 2.28

  Tit. 2. 11, 12, 13, 14.
• * 2.29

  Rom. 2. 4, 5, 6. 9.
• * 2.30

  Gal. 6. 4, 5, 6, 7, 8.
• * 2.31

  Rev. 3. 20.
• * 2.32

  Rev. 21. 27. Rev. 22. 13, 14, 15.
• * 2.33

  Gen. 12. 1, 2.
• * 2.34

  Heb. 11. 24, 25, 26, 27.
• * 2.35

  Isa. 53. 3.
• * 2.36

  Heb. 12. 1, 2. 1 Pet. 2. 21, 22, 23.
• * 2.37

  2 Tim. 3. 12. 1 Pet. 4. 1, 2, 3, 4, 5.
• * 2.38

  Heb. 12. 1. Rom. 5. 1, 2, 3, 4.
• * 2.39

  Phil. 3. 13.
• * 2.40

  Rom. 2. 7.
• * 2.41

  Rev. 22.
• * 2.42

  Psal. 89. 46. Rev. 6. 10.
• * 2.43

  Jer. 23. 1. & 36. 29. Ezek. 26. 11, 12. Psal. 79. 11. Isa. 42. 7. Zach. 9. 11, 12.
• * 2.44

  Isa. 35. 6, 7, 8. Isa. 32. 16.
• * 2.45

  Amos 5. 24.
• * 2.46

  Isa. 32. 17.
• * 2.47

  Mat. 22. 11, 12, 13, 14. Rev. 7. 12, 13, 14, 15, 16, 17.