Chapter XXIII: Introduction (23)

_Lastly_, All these _Titles_ and _Stiles_ of _Honour_ are to be rejected by _Christians_, because they are to seek the _Honour that comes from above_, and not the _Honour_ that is from _below_: But these Honours are not that Honour that comes from above, but are from below. For we know well enough what Industry, and what Pains Men are at to get these Things, and what Part it is that seeks after them, to wit, the _proud, insolent, haughty, aspiring Mind_. [Sidenote: _The proud Mind loves Titles._] For judge, Is it the _meek_ and _innocent Spirit of Christ_ that covets that Honour? Is it that Spirit that must be of _no Reputation in this World_, that has its [154]_Conversation in Heaven_, that comes to have _Fellowship with the Sons of God_? Is it that Spirit, I say, that loves that Honour, that seeks after that Honour, that pleads for the Upholding of that Honour, that frets, and rages, and fumes, when it is denied that Honour? [Sidenote: _Lucifer’s Spirit._] Or is it not rather the lordly insulting Spirit of _Lucifer_, the _Prince of this World_, he that of old affected and sought after this Honour, and loved not to abide in the submissive low Place? And so all his Children are possessed with the same ambitious proud Mind, seeking and covering _Titles_ of _Honour_, which indeed belong not to them. For let us examine, [155]_Who they are that are honourable indeed?_ [156]Is it not the _righteous Man_? Is it not the _holy Man_? Is it not the _humble-hearted Man_, the _meek-spirited Man_? And are not such those that ought to be _honoured_ among _Christians_? Now of these, may there not be poor Men, Labourers, silly Fishermen? And if so, how comes it that the _Titles_ of _Honour_ are not bestowed upon such? But who are they that generally receive and look for this Honour? Are they not the rich Ones, such as have abundance of the Earth, as be like the rich Glutton, such as are proud and ambitious, such as are Oppressors of the Poor, such as swell with Lust and Vanity, and all _Superfluity of Naughtiness_, who are the very Abomination and Plague of the Nations? Are not these they that are accounted honourable, that require and receive the Titles of Honour, proud _Hamans_? Now whether is this the Honour that comes from God, or the Honour from below? Doth God honour such as daily dishonour him, and disobey him? And if this be not the Honour that comes from God, but the Honour of this World, which the Children of this World give and receive one from another; how can the Children of God, such as are Christians indeed, give or receive that Honour among themselves, without coming under the Reproof of Christ, who saith, That _such as do cannot believe_? But further, If we respect the Cause that most frequently procures to Men these _Titles_ of _Honour_, there is not one of a Thousand that shall be found to be because of any Christian Virtue; but rather for Things to be discommended among _Christians_: As by the Favour of _Princes_, procured by flattering, and often by worse Means. Yea, the most frequent, and accounted among Men most honourable, is _Fighting_, or some great _martial Exploit_, which can add nothing to a Christian’s Worth: Since, sure it is, it were desirable there were no _Fightings_ among Christians at all; and in so far as there are, it shews they are not right Christians. And _James_ tells us, That _Fighting proceeds from the Lusts_. So that it were fitter for Christians, by the _Sword of God’s Spirit_, to fight against their Lusts, than by the Prevalency of their Lusts to destroy one another. Whatever Honour any might have attained of old under the _Law_ this Way, we find under the _Gospel_ Christians commended for _Suffering_, not for _Fighting_; neither did any of Christ’s Disciples, save one, offer outward Violence by the Sword, in cutting off _Malchus_’s Ear; for which he received no Title of Honour, but a just Reproof. Finally, if we look either to the _Nature_ of this _Honour_, the _Cause_ of it, the _Way_ it is conveyed, the _Terms_ in which it is delivered, it cannot be used by such as desire to be _Christians_ in good Earnest.

[154] Phil. 3. 20.

[155] _Jerome_, in his Epistle to _Celant_, admonisheth her, That she was to be preferred to none for her _Nobility_, for the Christian Religion admits not of Respect of Persons; neither are Men to be esteemed because of their outward Condition, but according to the Disposition of the Mind, to be esteemed either noble or base; he that obeyeth not Sin, is free; who is strong in Virtue, is noble, _Let the Epistle of _James_ be read_.

[156] 1 Sam. 2. 30.

§. IV. Now besides these general _Titles_ of _Honour_, what gross Abuses are crept in among such as are called _Christians_ in the Use of _Compliments_, wherein not Servants to Masters, or others, with Respect to any such Kind of Relations, but others, who have no such Relation do say and write to one another at every Turn, _Your humble Servant_, _Your most obedient Servant_, &c. Such wicked Customs have, to the great Prejudice of Souls, accustomed Christians to lie; and to use Lying is now come to be accounted Civility. O horrid Apostasy! for it is notoriously known, that the Use of these _Compliments_ imports not any Design of Service, neither are any such Fools to think so; for if we should put them to it that say so, they would no doubt think we abused them; and would soon let us know they gave us Words in Course, and no more. It is strange, That such as pretend to _Scripture_ as their Rule should not be ashamed to use such Things; since _Elihu_, who had not the Scriptures, could by the _Light within him_ (which these Men think insufficient) say, _Job._ xxxii. 21, 22. _Let me not accept any Man’s Person, neither let me give flattering Titles unto Men. For I know not to give flattering Titles; in so doing my Maker would soon take me away._ A certain ancient devout Man, in the primitive Time, subscribed himself to a Bishop, _Your humble Servant_; wherein I doubt not but he was more real than our usual _Complimenters_; and yet he was sharply reproved for it.[157]

[157] This History is reported by _Casaubonus_, in his Book of _Manners_ and _Customs_, P. 160. “In this last Age he is esteemed an uncivil Man, who will not either to his Inferior or Equal subscribe himself _Servant_. But _Sulpitius Severus_ was heretofore sharply reproved by _Paulinus_, Bishop of _Nola_, because in his Epistle he had subscribed himself his Servant, saying, _Beware thou subscribe not thyself his _Servant_, who is _thy Brother_; for Flattery is sinful, not a Testimony of Humility to give these Honours to Men, which are only due to the One Lord, Master, and GOD_.”

But they usually object, to defend themselves, _That_ Luke _saith, Most Excellent_ Theophilus; _and_ Paul, _Most Noble_ Festus.

I _answer_, Since _Luke_ wrote that by the Dictates of the _Infallible Spirit of God_, I think it will not be doubted but _Theophilus_ did deserve it, as being really endued with that Virtue: In which Case we shall not condemn those that do it by the same Rule. But it is not proved that _Luke_ gave _Theophilus_ this Title, as that which was derived to him, either from his Father, or by any Patent _Theophilus_ had obtained from any of the Princes of the Earth? or that he would have given it him, in Case he had not been truly _excellent_: And unless this be proved (which never can) there can nothing hence be deduced against us. [Sidenote: _Concerning the Title _Paul_ gave to _Festus.] The like may be said of that of _Paul_ to _Festus_, whom he would not have called such, if he had not been truly _noble_; as indeed he was, in that he suffered him to be heard in his own Cause, and would not give Way to the Fury of the _Jews_ against him; it was not because of any outward Title bestowed upon _Festus_, that he so called him, else he would have given the same Appellation to his Predecessor _Felix_, who had the same Office; but being a covetous Man, we find he gives him no such _Stile_.

§. V. [Sidenote: _The _Singular Number_ to one Person used in the _Latin.] It will not be unfit in this Place to say something concerning the Using of the _Singular Number_ to one Person; of this there is no Controversy in the _Latin_. For when we speak to one, we always use the _Pronoun_ [TU,] and he that would do otherwise, would break the Rules of _Grammar_. For what Boy, learning his Rudiments, is ignorant, that it is incongruous to say [_vos amas_, _vos legis_,] that is [_you lovest_, _you readest_] speaking to one? But the Pride of Man, that hath corrupted many Things, refuses also to use this _Simplicity_ of speaking in the vulgar Languages. For being puffed up with a vain Opinion of themselves, as if the _Singular Number_ were not sufficient for them, they will have others to speak to them in the _Plural_. Hence _Luther_, in his _Plays_, reproves and mocks this Manner of speaking, saying, _Magister, vos es iratus_: Which Corruption _Erasmus_ sufficiently refutes in his Book of _Writing Epistles_: Concerning which likewise _James Howel_, in his Epistle to the _Nobility_ of _England_, before the _French_ and _English Dictionary_, takes Notice, “That both in _France_, and in other Nations, the Word [THOU] was used in speaking to one; but by Succession of Time, [Sidenote: _How the Word _You_ came to be used to a single Person._] when the _Roman_ Commonwealth grew into an Empire, the Courtiers began to magnify the Emperor, (as being furnished with Power to confer Dignities and Offices) using the Word [_You_,] yea, and deifying him with more remarkable Titles;” Concerning which Matter, we read in the Epistles of _Symmachus_ to the Emperors _Theodosius_ and _Valentinianus_, where he useth these Forms of Speaking, “_Vestra Æternitas_, Your Eternity; _Vestrum Numen_, Your Godhead; _Vestra Serenitas_, Your Serenity; _Vestra Clementia_, Your Clemency. So that the Word [_You_] in the Plural Number, together with the other Titles and Compellations of Honour, seem to have taken their Rise from _Monarchical Government_; which afterwards, by Degrees, came to be derived to private Persons.”

The same is witnessed by _John Maresius_, of the _French Academy_; in the Preface of his _Clovis_: “Let none wonder (saith he) that the Word [_Thou_] is used in this Work to _Princes_ and _Princesses_; for we use the same to God: And of old the same was used to _Alexanders_, _Cæsars_, _Queens_ and _Empresses_. The Use of the Word [_You_,] when one Person is spoken to, was only introduced by these base Flatteries of Men of latter Ages, to whom it seemed good to use the Plural Number to one Person, that he may imagine himself alone to be equal to many others in Dignity and Worth; from whence at last it came to Persons of lower Quality.”

To the same Purpose speaketh also _M. Godeau_, in his Preface to the _New Testament Translation_: “I had rather (saith he) faithfully keep to the express Words of _Paul_, than exactly follow the polished Stile of our Tongue; therefore I always use that Form of calling God in the _Singular Number_, not in the _Plural_; and therefore I say rather [_Thou_] than [_You_.] I confess indeed, That the Civility and Custom of this World requires him to be honoured after that Manner; but it is likewise on the contrary true, that the original Tongue of the New Testament hath nothing common with such Manners and Civility; so that not one of these many old Versions we have doth observe it. Let not Men believe, That we give not Respect enough to God, in that we call him by the Word [_Thou_] which is nevertheless far otherwise; [Sidenote: _The Word _Thou_, a greater Honour to One than _You.] for I seem to myself (may be by the Effect of Custom) more to honour his Divine Majesty, in calling him after this Manner, than if I should call him after the Manner of Men, who are so delicate in their Forms of Speech.”

See how clearly and evidently these Men witness, That this Form of Speaking, and these profane Titles, derive their Origin from the base Flattery of these last Ages, and from the delicate Haughtiness of _worldly Men_, who have invented these _Novelties_, that thereby they might honour one another, under I know not what Pretence of _Civility_ and _Respect_. From whence many of the present _Christians_ (so accounted) are become so perverse, in commending most wicked Men, and wicked Customs, that the _Simplicity_ of the _Gospel_ is wholly lost; so that the giving of Men and Things their own Names is not only worn out of Custom, but the doing thereof is accounted absurd and rude by such Kind of _delicate Parasites_, who desire to ascribe to this Flattery, and abuse the Name of _Civility_. Moreover, that this Way of speaking proceeds from an high and proud Mind, hence appears, because that Men commonly use the _Singular Number_ to _Beggars_, and to their _Servants_; yea, and in their _Prayers to God_. Thus the _Superior_ will speak to his _Inferior_, who yet will not bear that the _Inferior_ so speak to him, as judging it a Kind of Reproach unto him. So hath the Pride of Men placed _God_ and the _Beggar_ in the same _Category_. I think I need not use Arguments to prove to such as know congruous Language, That we ought to use the _Singular Number_ speaking to one; which is the common Dialect of the whole Scripture, as also the most Interpreters do translate it. Seeing therefore it is manifest to us, that this Form of speaking to Men in the _Plural Number_ doth proceed from _Pride_, as well as that it is in itself a _Lie_, we found a Necessity upon us to testify against this Corruption, by using the _Singular_ equally unto _all_. And although no Reason can be given why we should be persecuted upon this Account, especially by _Christians_, who profess to follow the Rule of Scripture, whose Dialect this is; [Sidenote: _Scripture Dialect the plain Language_.] yet it would perhaps seem incredible if I should relate how much we have suffered for this Thing, and how these proud Ones have _fumed_, _fretted_, and _gnashed_ their _Teeth_, frequently _beating_ and _striking_ us, when we have spoken to them thus in the _Singular Number_: Whereby we are the more confirmed in our Judgment, as seeing that this _Testimony of Truth_, which God hath given us to bear in all Things, doth so vex the serpentine Nature in the _Children of Darkness_.

§. VI. [Sidenote: _Bowing to Men_, &c.] _Secondly_, Next unto this of _Titles_, the other Part of _Honour_ used among _Christians_ is the _Kneeling_, _Bowing_, and _Uncovering of the Head_ to one another. I know nothing our Adversaries have to plead for them in this Matter, save some few Instances of the _Old Testament_, and the _Custom_ of the Country.

The first are, Such as _Abraham’s bowing himself to the Children of _Heth_, and _Lot_ to the two Angels_, &c.

But the Practice of these _Patriarchs_, related as Matter of Fact, is not to be a Rule to _Christians_ now; neither are we to imitate them in every Practice, which has not a particular Reproof added to it: For we find not _Abraham_ reproved for taking _Hagar_, &c. And indeed to say all Things were lawful for us which they practised, would produce great Inconveniences obvious enough to all. [Sidenote: _The Custom of the Nations no Rule to Christians._] And as to the _Customs of the Nations_, it is a very ill Argument for a Christian’s Practice: We should have a better Rule to walk by than the _Custom_ of the _Gentiles_; the Apostles desire us not to be [158]_conformed to this World_, &c. We see how little they have to say for themselves in this Matter. Let it be observed then, Whether our Reasons for laying aside these Things be not considerable and weighty enough to uphold us in so doing.

[158] Rom. 12. 2.

_First_, We say, _That God, who is the Creator of Man, and he to whom he oweth the Dedication both of Soul and Body, is over all to be worshipped and adored, and that not only by the Spirit, but also with the Prostration of Body_. Now, _Kneeling_, _Bowing_, and _Uncovering of the Head_, is the alone outward Signification of our _Adoration_ towards _God_, _and therefore it is not lawful to give it unto Man_. [Sidenote: _Bowing is adoring, and is only due to God._] He that kneeleth, or prostrates himself to Man, what doth he more to God? He that boweth, and uncovereth his Head to the _Creature_, what hath he reserved to the _Creator_? Now the Apostle shews us, That the _Uncovering of the Head_ is that which God requires of us in our worshipping of him, 1 _Cor._ xi. 14. But if we make our Address to Men in the same Manner, where lieth the Difference? Not in the outward _Signification_, but merely in the _Intention_; which opens a Door for the _Popish Veneration_ of _Images_, which hereby is necessarily excluded.

Secondly, _Men being alike by Creation_ (though their being stated under their several Relations requires from them mutual Services according to those respective Relations) _owe not Worship one to another, but all equally are to return it to God: Because it is to him, and his Name alone, that every Knee must bow, and before whose Throne the four-and-twenty Elders prostrate themselves_. Therefore for Men to take this one from another, is to rob God of his Glory: Since all the Duties of Relations may be performed one to another without these Kind of Bowings, which therefore are no essential Part of our Duty to Man, but to God. All Men, by an inward instinct, in all Nations have been led to prostrate and bow themselves to God. And it is plain that this Bowing to Men took Place from a _slavish Fear_ possessing some, which led them to set up others as Gods; when also an ambitious proud Spirit got up in those others, to usurp the Place of God over their Brethren.

Thirdly, _We see that _Peter_ refused it from _Cornelius_, saying, He was a Man_. Are then the _Popes_ more, or more excellent than _Peter_, who suffer Men daily to fall down at their Feet, and kiss them? [Sidenote: Peter _and the_ Angel _refused Bowing._] This Reproof of _Peter_ to _Cornelius_ doth abundantly shew, that such Manners were not to be admitted among Christians. Yea, we see, that the _Angel_ twice refused this Kind of _Bowing_ from _John_, Rev. xix. 10. and xxii. 9. for this Reason, _Because I am thy Fellow-servant, and of thy Brethren_; abundantly intimating that it is _not lawful for Fellow-servants_ thus to prostrate themselves one to another: And in this Respect all Men are _Fellow-servants_.

[Sidenote: Object.] If it be said, John _intended here a Religious Worship, and not a Civil_;

[Sidenote: _Answ._] I _answer_, This is to say, not to prove: Neither can we suppose _John_, at that Time of the Day, so ill-instructed as not to know it was unlawful to worship _Angels_; only it should seem, because of those great and mysterious Things revealed to him by that _Angel_, he was willing to signify some more than ordinary Testimony of Respect, for which he was reproved. These Things being thus considered, it is remitted to the Judgment of such as are desirous to be found _Christians_ indeed, whether we are worthy of Blame for waving it to Men. Let those then that will blame us consider whether they might not as well accuse _Mordecai_ of Incivility, who was no less singular than we in this Matter. [Sidenote: _To forbear_ Bowing _to Men is no Incivility, nor Pride, nor Rudeness_.] And forasmuch as they accuse us herein of _Rudeness_ and _Pride_, though the Testimony of our Consciences in the Sight of God be a sufficient Guard against such Calumnies, yet there are of us known to be Men of such Education, as forbear not these Things for want of that they call _good Breeding_; and we should be very void of Reason, to purchase that _Pride_ at so dear a Rate, as many have done the Exercise of their Conscience in this Matter; many of us having been _sorely beaten_ and _buffeted_, yea, and several Months _imprisoned_, for no other Reason but because we could not so satisfy the _proud unreasonable Humours of proud Men_, as to _uncover our Heads_, and _bow our Bodies_. Nor doth our innocent Practice, in standing still, though upright, not putting off our _Hats_, any more than our _Shoes_, the one being the Covering of our _Heads_, as well as the other of our _Feet_, shew so much Rudeness, as their beating and knocking us, _&c._ because we cannot _Bow_ to them, contrary to our Consciences: Which certainly shews less _Meekness_ and _Humility_ upon their Part, than it doth of _Rudeness_ or _Pride_ upon ours. Now suppose it were our Weakness, and we really under a Mistake in this Thing, since it is not alleged to be the Breach of any _Christian Precept_, are we not to be indulged, as the Apostle commanded should be done to such as scrupled to _eat Flesh_? And doth not persecuting and reviling us upon this Account shew them to be more like unto proud _Haman_, than the Disciples or Followers of the _meek, self-denying Jesus_? And this I can say boldly, in the Sight of God, from my own Experience, and that of many Thousands more, that however small or foolish this may seem, yet we behoved to choose Death rather than do it, and that for Conscience Sake: And that in its being so contrary to our natural Spirits, there are many of us, to whom the Forsaking of these Bowings and Ceremonies was as Death itself; which we could never have left, if we could have enjoyed our Peace with God in the Use of them. _Though it be far from us to judge all those to whom God hath not shewn the Evil of them, under the like Hazard_; yet nevertheless we doubt not but to such as would prove _faithful Witnesses_ to _Christ’s Divine Light_ in their _Consciences_, God will also shew the Evil of these Things.

§. VII. [Sidenote: Apparel _in its Vanity and Superfluity disallowed._] The _Third_ Thing to be treated of, is the _Vanity and Superfluity of Apparel_. In which, _First_, Two Things are to be considered, the _Condition of the Person_, and the _Country he lives in_. We shall not say that all Persons are to be clothed alike, because it will perhaps neither suit their Bodies nor their Estates. And if a Man be clothed _soberly_, and without _Superfluity_, though they may be _finer_ than that which his Servant is clothed with, we shall not blame him for it: The abstaining from _Superfluities_, which his Condition and Education have accustomed him to, may be in him a greater Act of Mortification than the abstaining from _finer Clothes_ in the Servant, who never was accustomed to them. As to the _Country_, what it naturally produces may be no Vanity to the Inhabitants to use, or what is commonly imparted to them by Way of Exchange, seeing it is without Doubt that the Creation is for the Use of Man. So where _Silk_ abounds, it may be worn as well as _Wool_; and were we in those Countries, or near unto them, where _Gold_ or _Silver_ were as common as _Iron_ or _Brass_, the one might be used as well as the other. The Iniquity lies then here, _First_, When from a Lust of Vanity, and a Desire to adorn themselves, Men and Women, not content with what their Condition can bear, or their Country easily affords, do stretch to have Things, that from their Rarity, and the Price that is put upon them, seem to be precious, and so feed their Lust the more; and this all sober Men of all Sorts will readily grant to be Evil.

_Secondly_, When Men are not content to make a true Use of the Creation, whether the Things be _fine_ or _coarse_, and do not satisfy themselves with what Need and Conveniency call for, but add thereunto Things merely _superfluous_, such as is the Use of _Ribbands_ and _Lace_, and much more of that Kind of Stuff, as _painting the Face, and plaiting the Hair_, which are the Fruits of the _fallen_, _lustful_, and _corrupt Nature_, and not of the _New Creation_, as all will acknowledge. And though _sober Men_ among all Sorts will say, That it were better these Things were not, yet will they not reckon them unlawful, and therefore do admit the Use of them among their Church-members: But we do account them altogether unlawful, and unsuitable to _Christians_, and that for these Reasons:

[Sidenote: _The proper Use of Clothes._] First, _The Use of Clothes came originally from the Fall_. If Man had not fallen, it appears he would not have needed them; but this miserable State made them necessary in two Respects: 1. _To cover his Nakedness_; 2. _To keep him from the Cold_; which are both the proper and principal Use of them. Now for Man to delight himself in that which is the Fruit of his Iniquity, and the Consequence of his Sin, can be no Ways lawful for him: So to extend Things beyond their real Use, or to superadd Things wholly superfluous, is a manifest Abuse of the _Creation_, and therefore not lawful to Christians.

_Secondly_, Those that will needs so adorn themselves in the Use of their Clothes, as to beset them with Things having no real Use or Necessity, but merely for Ornament Sake, do openly declare, [Sidenote: _Not to please their Lusts_.] That the End of it is either to please their _Lust_ (for which End these Things are chiefly invented and contrived) or otherwise to gratify a _vain, proud, and ostentatious Mind_; and it is obvious these are their general Ends in so doing. Yea, we see how easily Men are puffed up with their Garments, and how proud and vain they are, when adorned to their Mind. Now how far these Things are below a true _Christian_, and how unsuitable, needs very little Proof. Hereby those who love to be _gaudy_ and _superfluous_ in their Clothes, shew they concern themselves little with _Mortification_ and _Self-denial_, and that they study to beautify their Bodies more than their Souls; which proves they think little upon _Mortality_, and so certainly are more _nominal_ than _real_ Christians.

[Sidenote: _Contrary to Scripture._] _Thirdly_, The Scripture severely reproves such Practices, both commending and commanding the contrary; as _Isa._ iii. how severely doth the Prophet reprove the Daughters of _Israel_ for their _tinkling Ornaments_, their _Cauls_, and their _round Tires_, their _Chains_ and _Bracelets_, &c. and yet is it not strange to see Christians allow themselves in these Things, from whom a more strict and exemplary Conversation is required? Christ desires us not to be _anxious_ about our Clothing, _Matt._ vi. 25. and to shew the Vanity of such as glory in the Splendor of their Clothing, tells them, _That even _Solomon_, in all his Glory, was not to be compared to the Lily of the Field, which To-day is, and To-morrow is cast into the Oven_. But surely they make small Reckoning of Christ’s Words and Doctrine that are so curious in their Clothing, and so industrious to deck themselves, and so earnest to justify it, and so enraged when they are reproved for it. The Apostle _Paul_ is very positive in this Respect, 1 _Tim._ ii. 9, 10. _I will therefore in like Manner also that Women adorn themselves in modest Apparel, with Shamefacedness and Sobriety, and not with broidered Hair, or Gold, or Pearls, or costly Array, but (which becometh Women professing Godliness) with good Works_. To the same Purpose saith _Peter_, 1 Pet. iii. 3, 4. _Whose Adorning let it not be that outward Adorning of plaiting the Hair, and wearing of Gold, or of putting on of Apparel; but _let it be_ the hidden Man of the Heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit_, &c. Here both the Apostles do very positively and expresly assert two Things. _First_, That the _Adorning of Christian Women_ (of whom it is particularly spoken, I judge, because this Sex is most naturally inclined to that Vanity, and that it seems that _Christian Men_ in those Days deserved not in this Respect so much to be reproved) ought not to be outward, nor consist in the Apparel. [Sidenote: _Plaiting the Hair_, &c.] _Secondly_, That they ought not to use the _Plaiting of the Hair_, or _Ornaments_, &c. which was at that Time the Custom of the Nations. But is it not strange, That such as make the Scripture their Rule, and pretend they are guided by it, should not only be so generally in the Use of these Things, which the Scripture so plainly condemns, but also should attempt to justify themselves in so doing? For the Apostles not only commend the Forbearance of these Things, as an Attainment commendable in Christians, but condemn the Use of them as unlawful; and yet may it not seem more strange, That in Contradiction to the Apostle’s Doctrine, as if they had resolved to slight their Testimony, they should condemn those that out of Conscience apply themselves seriously to follow it, as if in so doing they were _singular_, _proud_, or _superstitious_? This certainly betokens a sad _Apostasy_ in those that will be accounted Christians, that they are so offended with those who love to follow Christ and his Apostles, in denying of, and departing from, the lying Vanities of this perishing World; and so doth much evidence their Affinity with those who _hate to be reproved_, and _neither will enter themselves, nor suffer those that would_.

§. VIII. [Sidenote: Sports, _&c. inconsistent with the Gospel._] _Fourthly_, Let us consider the Use of _Games_, _Sports_, _Comedies_, and other such Things, commonly and indifferently used by all the several Sorts of Christians, under the Notion of _Divertisement_ and _Recreation_, and see whether these Things can consist with the _Seriousness_, _Gravity_, and _Godly Fear_, which the Gospel calls for. Let us but view and look over the Notions of them that call themselves Christians, whether _Papists_ or _Protestants_, and see if generally there be any Difference, save in mere Name and Profession, from the _Heathen_? Doth not the same _Folly_, the same _Vanity_, the same _Abuse_ of _precious_ and _irrevocable Time_ abound? The same _Gaming_, _Sporting_, _Playing_, and from thence _Quarrelling_, _Fighting_, _Swearing_, _Ranting_, _Revelling_? Now how can these Things be remedied, so long as the _Preachers_ and _Professors_, and those who are the _Leaders_ of the People, do allow these Things, and account them not inconsistent with the Profession of Christianity? And it is strange to see that these Things are tolerated every where; the Inquisition lays no Hold on them, neither at _Rome_, nor in _Spain_, where in their _Masquerades_ all Manner of _Obscenity_, _Folly_, yea, and _Atheism_ is generally practised in the Face of the World, to the great Scandal of the _Christian Name_: But if any Man reprove them in these Things, and forsake their Superstitions, and come seriously to _serve God_, and _worship him in the Spirit_, he becomes their Prey, and is immediately exposed to cruel Sufferings. Doth this bear any Relation to Christianity? Do these Things look any Thing like the Churches of the Primitive Christians? Surely not at all. I shall first cite some few _Scripture Testimonies_, being very positive Precepts to Christians, and then see whether such as obey them can admit of these forementioned Things. The Apostle commands us, That _whether we eat or drink, or whatever we do, we do it all to the Glory of God_. [Sidenote: _By Sports and Games God is not glorified._] But I judge none will be so impudent as to affirm, That in the Use of these _Sports_ and _Games_ God is glorified: If any should so say, They would declare they neither knew God nor his Glory. And Experience abundantly proves, That in the Practice of these Things Men mind nothing less than the _Glory of God_, and nothing more than the Satisfaction of their own _carnal Lusts_, _Wills_, and _Appetites_. The Apostle desires us, 1 _Cor._ vii. 29. 31. _Because the Time is short, that they that buy should be as though they possessed not; and they that use this World, as not abusing it_, &c. But how can they be found in the Obedience of this Precept that plead for the Use of these _Games_ and _Sports_, who, it seems, think the Time so long, that they cannot find Occasion enough to employ it, neither in taking Care for their Souls, nor yet in the necessary Care for their Bodies; but invent these _Games_ and _Sports_ to pass it away, as if they wanted other Work to serve God in, or be useful to the Creation? The Apostle _Peter_ desires us, _To pass the Time of our Sojourning here in Fear_, 1 Pet. i. 17. But will any say, That such as use _Dancing_ and _Comedies_, _Carding_ and _Dicing_, do so much as mind this Precept in the Use of these Things? Where there is nothing to be seen but _Lightness_ and _Vanity_, _Wantonness_ and _Obscenity_, contrived to draw Men from the _Fear_ of God, and therefore no Doubt calculated for the Service of the Devil. There is no Duty more frequently commanded, nor more incumbent upon Christians, than the _Fear of the Lord_, to _stand in Awe before him_, to _walk as in his Presence_; but if such as use these Games and Sports will speak from their Consciences, they can, I doubt not, experimentally declare, That this _Fear_ is forgotten in their Gaming: And if God by his _Light_ secretly touch them, or mind them of the _Vanity_ of their Way, they strive to shut it out, and use their Gaming as an Engine to put away from them that troublesome Guest; and thus _make merry over the Just One, whom they have slain and crucified in themselves_. But further, if Christ’s Reasoning be to be heeded, who saith, _Matt._ xii. 35, 36. That _the good Man, out of the good Treasure of the Heart, bringeth forth good Things; and an evil Man, out of the evil Treasure, bringeth forth evil Things_, and that _of every idle Word we shall give an Account in the Day of Judgment_, it may be easily gathered from what _Treasure_ these Inventions come; and it may be easily proved, that it is from the _Evil_, and not the _Good_. [Sidenote: Comedies _a studied Complex of idle lying Words._] How many _idle Words_ do they necessarily produce? Yea, what are _Comedies_ but a _studied Complex of idle and lying Words_? Let Men that believe their _Souls_ are _immortal_, and that there will be a _Day of Judgment_, in which these Words of Christ will be accomplished, answer me, how all these will make Account in that _great_ and _terrible Day_, of all these _idle Words_ that are necessarily made use of about _Dancing_, _Gaming_, _Carding_, and _Comedies acting_? And yet how is it that by Christians not condemning these Things, but allowing of them, many that are accounted _Christians_ take up their whole Time in them, yea, make it their Trade and Employment? Such as the _Dancing-masters_ and _Comedians_, &c. whose Hellish Conversations do sufficiently declare what Master they serve, and to what End these Things contribute. And it cannot be denied, as being obviously manifest by Experience, That such as are Masters of these Occupations, and are most delighted in them, if they be not open _Atheists_ and _Profligates_, are such at best as make Religion or the Care of their Souls their least Business. Now if these Things were discountenanced by _Christians_, as inconsistent with their Profession, it would remove these Things; for these Wretches would be necessitated then to betake themselves to some honest Livelihood, if they were not fed and upholden by these. And as hereby a great Scandal and Stumbling-block would be removed from off the _Christian Name_, so also would that in Part be taken out of the Way which provokes the Lord to with-hold his _Blessing_, and by Occasion of which Things the Minds of many remain chained in _Darkness_, and drowned in _Lust_, _Sensuality_, and _worldly Pleasures_, without any Sense of God’s Fear, or their own Soul’s Salvation. Many of those called _Fathers of the Church_, and other serious Persons, have signified their Regret for these Things, and their Desires they might be remedied; of whom many Citations might be alleged, which for Brevity’s Sake I have omitted.

§. IX. [Sidenote: _Object._] But they object, _That Men’s Spirits could not subsist, if they were always intent upon serious and spiritual Matters, and that therefore there is Need of some Divertisement to recreate the Mind a little, whereby it being refreshed, is able with great Vigour to apply itself to these Things_.

[Sidenote: _Answ._] I _answer_; Though all this were granted, it would no Ways militate against us, neither plead the Use of these Things, which we would have wholly laid aside. For that Men should be always in the same Intentiveness of Mind, we do not plead, knowing how impossible it is, so long as we are clothed with this Tabernacle of Clay. But this will not allow us at any Time so to recede from the Remembrance of God, and of our Souls chief Concern, as not still to retain a certain Sense of his _Fear_; [Sidenote: _The Fear of God the best Recreation in the World._] which cannot be so much as rationally supposed to be in the Use of these Things which we condemn. Now the necessary Occasions in which all are involved, in order to the Care and Sustentation of the outward Man, are a Relaxation of the Mind from the more serious Duties; and those are performed in the Blessing, as the Mind is so leavened with the Love of God, and the Sense of his Presence, that even in doing these Things the Soul carrieth with it that _Divine Influence_ and _Spiritual Habit_, whereby though these Acts, as of _eating_, _drinking_, _sleeping_, _working_, be upon the Matter one with what the Wicked do, yet they are done in another Spirit; and in doing of them we please the Lord, serve him, and answer our End in the Creation, and so feel and are sensible of his _Blessing_: Whereas the Wicked and Profane, being not come to this Place, are in whatsoever they do _cursed_, and their _Ploughing_ as well as _Praying_ is _Sin_. Now if any will plead, that for Relaxation of Mind, there may be a Liberty allowed beyond these Things, which are of absolute Need to the Sustenance of the outward Man, I shall not much contend against it; provided these Things be not such as are wholly superfluous, or in their proper Nature and Tendency lead the Mind into _Lust_, _Vanity_, and _Wantonness_, as being chiefly contrived and framed for that End, or generally experienced to produce these Effects, or being the common Engines of such as are so minded to feed one another therein, and to propagate their Wickedness, to the imprisoning of others; seeing there are other innocent Divertisements which may sufficiently serve for Relaxation of the Mind, [Sidenote: _Lawful Divertisements._] such as for _Friends to visit one another_; _to hear or read History_; _to speak soberly of the present or past Transactions_; _to follow after Gardening_; _to use Geometrical and Mathematical Experiments_, and such other Things of this Nature. In all which Things we are not to forget God, _in whom we both live, and are moved_, Acts xvii. 28. as not to have always some _secret Reserve_ to him, and Sense of his Fear and Presence; which also frequently exerts itself in the Midst of these Things by some short Aspiration and Breathings. And that this may neither seem _strange_ nor _troublesome_, I shall clear it by one manifest Instance, answerable to the Experience of all Men. It will not be denied but that Men ought to be more in the Love of God than of any other Thing; for we ought to _love God above all Things_. Now it is plain, that Men that are taken with Love, whether it be of Women, or of any other Thing, if it hath taken a deep Place in the Heart, and possess the Mind, it will be hard for the Man so in Love to drive out of his Mind the Person or Thing so loved; yea, in his eating, drinking, and sleeping, his Mind will always have a Tendency that Way; and in Business or Recreations, however intent he be in it, there will but a very short Time be permitted to pass, but the Mind will let some Ejaculation forth towards its Beloved. [Sidenote: _The Love towards its Beloved shuns its Offence._] And albeit such a One must be conversant in those Things that the Care of this Body and such like Things call for; yet will he avoid as Death itself to do those Things that may offend the Party so beloved, or cross his Design in obtaining the Thing so earnestly desired: Though there may be some small Use in them, the great Design, which is chiefly in his Eye, will so balance him, that he will easily look over and dispense with such petty Necessities, rather than endanger the Loss of the Greater by them. Now that Men ought to be thus _in Love with God_, and the _Life to come_, none will deny; and the Thing is apparent from these Scriptures, _Mat._ vi. 20. _But lay up for yourselves Treasures in Heaven._ Col. iii. 2. _Set your Affection on Things above_, &c. And that this hath been the Experience and Attainment of some, the Scripture also declares, _Psalm_ lxiii. 1. 8. 2 _Cor._ v. 4.

[Sidenote: _Sports and Plays draw Men from the Fear of God._] And again, That these _Games_, _Sports_, _Plays_, _Dancing_, _Comedies_, &c. do naturally tend to draw Men from _God’s Fear_, to make them forget _Heaven_, _Death_, and _Judgment_, to foster _Lust_, _Vanity_, and _Wantonness_, and therefore are most _loved_, as well as _used_, by such Kind of Persons, Experience abundantly shews, and the most serious and conscientious among all will scarcely deny; which if it be so, the Application is easy.

§. X. _Fifthly_, The Use of _Swearing_ is to be considered, which is so frequently practised almost among all Christians; not only _profane Oaths_ among the _Profane_, in their common Discourses, whereby the _Most HOLY NAME of GOD_ is in a horrible Manner daily blasphemed; but also _solemn Oaths_, with those that have some Shew of _Piety_, whereof the most Part do defend _Swearing_ before the Magistrate with so great Zeal, that not only they are ready themselves to do it upon every Occasion, but also have stirred up the Magistrates to persecute those, who, out of Obedience to _Christ_, their Lord and Master, judge it unlawful to _swear_; upon which Account not a Few have suffered Imprisonment, and the Spoiling of their Goods.

[Sidenote: _All Swearing is forbidden--_] But considering these clear Words of our Saviour, _Matt._ v. 33, 34. _Again, ye have heard that it hath been said by them of old Time, Thou shalt not forswear thyself but shalt perform unto the Lord thine Oaths. But I say unto you, SWEAR NOT AT ALL, neither by Heaven, _&c._ But let your Communication be yea, yea; nay, nay; for whatsoever is more than these cometh of Evil._ As also the Words of the Apostle _James_ v. 12. _But above all Things, my Brethren, swear not, neither by Heaven, neither by the Earth, neither by any other Oath; but let your yea be yea, and your nay, nay, lest ye fall into Condemnation._ I say, considering these clear Words, it is admirable how any one that professeth the _Name of Christ_ can pronounce any _Oath_ with a quiet Conscience, far less to persecute other Christians, that dare not _swear_, because of their Master _Christ_’s Authority. For did any one purpose seriously, and in the most rigid Manner, to forbid any Thing comprehended under any General, can they use a more full and general Prohibition, and that without any Exception? I think not. For Christ, _First_, proposeth it to us negatively, _Swear not at all, neither by Heaven, not by the Earth, nor by _Jerusalem_, nor by thy Head_, &c. And again, _Swear not by Heaven, nor by Earth, nor by any other Oath_. _Secondly_, He presseth it affirmatively, _But let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of Evil._ And saith _James_, _Lest ye fall into Condemnation_.

[Sidenote: _Without Exception._] Which Words both all and every one of them do make such a full Prohibition, and so free of all Exception, that it is strange how Men that boast the Scripture is the _Rule_ of their _Faith_ and _Life_, can counterfeit any Exception! Certainly _Reason_ ought to teach every one, that it is not lawful to make void a general Prohibition coming from God by such Opposition, unless the Exception be as clearly and evidently expressed as the Prohibition: Neither is it enough to endeavour to confirm it by Consequences and Probabilities, which are obscure and uncertain, and not sufficient to bring Quiet to the _Conscience_. For if they say, That there is therefore an Exception and Limitation in the Words, because there are found Exceptions in the other general Prohibition of this _Fifth Chapter_, as in the forbidding of _Divorcement_, where Christ saith, _It hath been said, Whosoever shall put away his Wife, let him give her a Writing of Divorcement: But I say unto you, That whosoever shall put away his Wife, saving for the Cause of Fornication, causeth her to commit Adultery_; if, I say, they plead this, they not only labour in vain, but also fight against themselves, because they can produce no Exception of this general Command of _not Swearing_, expressed by God to any under the _New Covenant_, after _Christ_ gave this Prohibition so clear as that which is made in the Prohibition itself. [Sidenote: _Also Oaths before a Magistrate._] Moreover, if _Christ_ would have excepted _Oaths_ made before Magistrates, certainly he had then expressed, adding, _Except in Judgment, before the Magistrate_, or the like; as he did in that of _Divorcement_ by these Words, _Saving for the Cause of Fornication_: Which being so, it is not lawful for us to _except_ or _distinguish_, or, which is all one, _make void_ this general Prohibition of Christ; it would be far less agreeable to _Christian Holiness_ to bring upon our Heads the Crimes of so many _Oaths_, which by Reason of this Corruption and Exception are so frequent among Christians.

[Sidenote: _The Concurrence of the ancient Fathers therein._] Neither is it to be omitted that without Doubt the most _learned Doctors_ of each Sect know, That these fore-mentioned Words were understood by the _ancient Fathers_ of the _first three hundred Years_ after Christ to be a Prohibition of all Sorts of _Oaths_. It is not then without Reason that we wonder that the _Popish Doctors_ and _Priests_ bind themselves by an _Oath_ to interpret the _Holy Scriptures_ according to the universal Exposition of the _Holy Fathers_; who nevertheless understood those controverted Texts quite contrary to what these _modern Doctors_ do. And from thence also do clearly appear the Vanity and foolish Certainty (so to speak) of _Popish Traditions_; for if by the Writings of the _Fathers_, so called, the Faith of the Church of those Ages may be demonstrated, it is clear they have departed from the Faith of the Church of the _first three Ages_ in the Point of _Swearing_. Moreover, because not only _Papists_, but also _Lutherans_ and _Calvinists_, and some others, do restrict the Words of _Christ_ and _James_, I think it needful to make manifest the vain Foundation upon which that Presumption in this Matter is built.

§. XI. [Sidenote: Object.] _First_, They object, _That Christ only forbids those Oaths that are made by Creatures, and Things created_; and they prove it thence, because he numbers some of these Things.

Secondly, _All rash and vain Oaths in familiar Discourses; because he saith, Let your Communication be yea, yea, and nay, nay_.

[Sidenote: _Answ. 1._] To which I _answer_, _First_, That the _Law_ did forbid all _Oaths_ made by the Creatures, as also all vain and rash _Oaths_ in our common Discourses, commanding, That Men should only _swear_ by the Name of God, and that neither falsely nor rashly; for that is to take his Name in vain.

[Sidenote: _Answ. 2_.] _Secondly_, It is most evident that Christ forbids somewhat that was permitted under the _Law_, [Sidenote: _To swear by God himself forbidden by Christ._] to wit, to _swear by the Name of God_, because it was not lawful for any Man to _swear_ but by God himself. And because he saith, _Neither by Heaven, because it is the Throne of God_; therefore he excludes all other _Oaths_, even those which are made by God; for he saith, Chap. xxiii. 22. _He that shall swear by Heaven, sweareth by the Throne of God, and by him that sitteth thereon_: Which is also to be understood of the rest.

[Sidenote: _Answ. 3._] _Lastly_, That he might put the Matter beyond all Controversy, he adds, _Neither by any other Oath_: Therefore seeing to _swear_ before the Magistrate by God is an _Oath_, it is here without Doubt forbidden.

[Sidenote: Object.] _Secondly_, They object, _That by these Words Oaths by God’s Name cannot be forbidden, because the Heavenly Father hath commanded them; for the Father and the Son are one, which could not be, if the Son had forbid that which the Father commanded_.

[Sidenote: _Answ._] I _answer_, They are indeed one, and cannot contradict one another: [Sidenote: _Oaths under the Old Covenant_.] Nevertheless the Father gave many Things to the Jews for a Time, because of their Infirmity under the _Old Covenant_, which had only a Shadow of good Things to come, not the very Substance of Things, until Christ should come, who was the Substance, and by whose Coming all these Things vanished, to wit, _Sabbaths_, _Circumcision_, the _Paschal Lamb_: Men used then Sacrifices, who lived in Controversies with God, and one with another, which all are abrogated in the Coming of the Son, who is the Substance, Eternal Word, and Essential Oath and Amen, in whom the _Promises of God are Yea and Amen_: Who came that Men might be redeemed out of Strife, and might make an End of Controversy.

[Sidenote: Object.] _Thirdly_, They object, _But all Oaths are not Ceremonies, nor any Part of the Ceremonial Law_.

[Sidenote: _Answ._] I answer, Except it be shewn to be an eternal, immutable, and moral Precept, it withstands not; neither are they of so old an Origin as _Tithes_, [Sidenote: Tithes, _&c. unlawful now._] and the Offering of the _First Fruits_ of the Ground, which by _Abel_ and _Cain_ were offered long before the _Ceremonial Law_, or the Use of _Oaths_; which, whatever may be alleged against it, were no Doubt _Ceremonies_, and therefore no Doubt unlawful now to be practised.

[Sidenote: Object.] _Fourthly_, They object, _That to swear by the Name of God is a moral Precept of continual Duration, because it is marked with his essential and moral Worship, _Deut. vi. 13. and x. 20._ Thou shalt fear the Lord thy God, and serve him alone: Thou shalt cleave to him, and swear by his Name_.

[Sidenote: _Answ._] I _answer_, This proves not that it is a moral and eternal Precept; for _Moses_ adds that to all the Precepts and Ceremonies in several Places; as _Deut._ x. 12, 13. saying, _And now, _Israel_, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his Ways, and to love him, and to serve the Lord thy God with all thy Heart, and with all thy Soul; to keep the Commandments in the Lord, and his Statutes, which I command thee this Day?_ And _Chap._ xiv. 23. the _Fear of the Lord_ is mentioned together with the _Tithes_. And so also _Levit._ xix. 2, 3. 6. the _Sabbaths_ and Regard to _Parents_ are mentioned with _Swearing_.

[Sidenote: Object.] _Fifthly_, They object, _That solemn Oaths, which God commanded, cannot be here forbidden by Christ; for he saith, That they come from Evil: But these did not come from Evil; for God never commanded any Thing that was Evil, or came from Evil_.

[Sidenote: _Answ._] I _answer_, There are Things which are _Good_ because _commanded_, and _Evil_ because _forbidden_; other Things are _commanded_ because _Good_, and _forbidden_ because _Evil_. [Sidenote: _Oaths are Evil, because forbidden._] As _Circumcision_ and _Oaths_, which were _Good_, when and because they were _commanded_, and in no other Respect; and again, when and because prohibited under the Gospel, they are _Evil_.