the heavens that fade not away," and therefore contrary affection, and bringing immortality charged them, never to be much inquisitive to light; if none are true disciples but such, about what they should eat, drink, or put on, (as most undoubtedly they are not) then let because saith he "after these things the Gen- the people of these days soberly reflect upon tiles, that know not God, do seek ;" (and Chris- themselves, and they will conclude, that none tians that pretend to know him too) "but, who live and delight in these vain customs, having food and raiment, therewith be con- and this un-christ-like conversation, can be tent. He who enjoined this doctrine, and led true Christians, or disciples of the crucified that holy and heavenly example, even the Jesus: for otherwise, how would it be a cross, Lord Jesus Christ, bade them that would be or the Christian life, matter of difficulty and his disciples, "take up the same cross, and reproach? No, the offence of the cross would follow him." soon cease, which is the power of God to them that believe; that every lust and vanity may be subdued, and the creature brought into an holy subjection of mind to the heavenly will of its Creator. For therefore has it been said, that Jesus Christ was and is manifested, that by his holy, self-denying life and doctrine, he might put a baffle upon the proud minds of men, and by the immortality he brought, and daily brings, to light, might stain the glory of their fading rests and pleasures; that having their minds weaned from them, and being crucified thereunto, they might seek another country, and obtain an everlasting inheritance: "for the things that are seen are temporal," and these all true Christians are to be redeemed from resting in; but the things that are "not seen, are eternal," to which all are to be brought and have their affections chiefly fixed

3. O who will follow him? Who will be true Christians? We must not think to steer another course, or drink of another cup than the Captain of our salvation hath done before us: No: no; for it is the very question he asked James and John, the sons of Zebedee of old, when they desired to sit at his right and left hand in his kingdom, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized withal?" otherwise no disciples, no Christians. Whoever they are that would come to Christ, and be right Christians, must readily abandon every delight that would steal away the affections of the mind, and exercise it from the divine spirit of life, and must freely write a bill of divorce for every beloved vanity; and all, under the Sun of righteousness, is so, compared with him.

4. But some are ready to object, (who will not seem to want Scripture for their lusts, although it be evidently misapplied) "The kingdom of God stands not in meats, or in drinks, or in apparel," &c. Ans. Right; therefore it is that we stand out of them. But surely, you have the least reason of any to object this to us, who make those things so necessary to conversation, that our not conforming to them renders us obnoxious to your reproach. How Christian this is, or how far it resembles the righteousness, peace, and joy in which the heavenly kingdom stands; let the just principle in your own consciences determine. Our conversation stands in temperance, and that stands in righteousness, by which we have obtained a kingdom your latitude and excess have no share or interest in. If none can be true disciples, but they that come to bear the daily cross, and none bear the cross, but those who follow the example of the Lord Jesus Christ, through his baptism, and afflictions and temptations; and none are so baptized with him, but those whose minds are retired from the vanities in which the generality of the world live, and become obedient to the holy light and divine grace, with which they have been enlightened from on high, and thereby are daily exercised to the crucifying of every

upon.

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5. Wherefore, a true disciple of the Lord Jesus Christ is to have his mind so conversant about heavenly things, that the things of this world may be used as if they were not: having such things as are necessary and convenient, he is to be therewith content," without the superfluity of the world, whereby the pleasure, that in times of ignorance was taken in the customs and fashions of the world, may more abundantly be supplied in the hidden and heavenly life of Jesus: for unless there be an abiding in Christ, it will be impossible to bring forth that much fruit which he requires at the hands of his followers, and wherein his Father is glorified. It is clear, that such as live in the vanities, pleasures, recreations, and lusts of the world, abide not in him, neither know him; for they that know him, depart from iniquity; so is their abiding and delighting in those bewitching follies, the very reason why they are so ignorant and insensible of him: "Him who continually stands knocking at the door of their hearts," in whom they ought to abide, and whose divine power they should know to be the cross on which every beloved lust and alluring vanity should be crucified; that so they might feel the heavenly life to spring up in their hearts, and themselves to be quickened to seek the things that

are above; "that when Christ shall appear, they might appear with him in glory, who is over all, God blessed for ever. Amen."

CHAPTER XVII.

1. The customs, fashions, &c. which make up the attire and pleasure of the age, are enemies to inward retirement. 2. Their end is to gratify lust. 3. Had they been solid, Adam and Eve had not been happy, who never had them. 4. But the confidence and presumption of Christians (as they would be called) in the use of them, is abominable. 5. Their authors farther condemn them, who are usually loose and vain people. 6. Mostly borrowed of the Gentiles, that knew not God. 7. An objection of their usefulness considered and answered, and the objectors reproved. 8. The best heathens abhorring what pretended Christians plead for. 9. The use of these things encourages the authors and makers of them to continue in them. 10. The objection of the maintenance of families answered. None must do evil, that good should follow: but better employs may be found more serviceable to the world. 11. Another objection answered: God no author of their inventions, and so not excusable by his institution. 12. People pleading for these vanities, show what they are. An exhortation to be weighty and considerate. A great part of the way to true discipleship is, to abandon this school and shop of satan.

thoughts are otherwise employed: their mornings are too short for them to wash, to smooth, to paint, to patch, to braid, to curl, to gum, to powder, and otherwise to attire and adorn themselves; whilst their afternoons are as commonly bespoken for visits, and for plays; where their usual entertainments are some stories fetched from the more approved romances; some strange adventures, some passionate amours, unkind refusals, grand impediments, importunate addresses, miserable disappointments, wonderful surprises, unexpected encounters, castles surprised, imprisoned lovers rescued, and meetings of supposed dead ones; bloody duels, languishing voices echoing from solitary groves, overheard mournful complaints, deep-fetched sighs sent from wild deserts, intrigues managed with unheard-of subtilty: and whilst all things seem at the greatest distance, then are dead people alive, enemies friends, despair turned to enjoyment, and all their impossibilities reconciled; things that never were, are not, nor ever shall or can be, all come to pass. And as if men and women were too slow to answer the loose suggestions of corrupt nature; or were too intent on more divine speculations and heavenly affairs, they have all that is possible for the most extravagant wits to invent, not only express lies, but utter impossibilities to very nature, on purpose to excite their minds to those idle passions, and intoxicate their giddy fancies with swelling nothings and airy fictions; which not only consume their time, effeminate their natures, debase their reason, and set them on work to reduce 1. THOSE Customs and fashions, which these things to practice, and make each admake up the common attire and conversation venture theirs by imitation; but if disappointed, of the times, do eminently obstruct the inward as who can otherwise expect from such mere retirement of people's minds, by which they phantasms, the present remedy is latitude to may come to behold the glories of immortality. the greatest vice. And yet these are some of Instead of "fearing their Creator in the days their most innocent recreations, which are the of their youth, and seeking the kingdom of very gins of satan to ensnare people; contrived God in the first place," expecting the addition most agreeable to their weakness, and in a of such other things as may be necessary and more insensible manner mastering their affecconvenient, according to the injunctions of tions, by entertainments most taking to their God, and the Lord Jesus Christ, as soon as senses. In such occasions it is that their they can do anything, they look after pride, hearts breed vanity, their eyes turn interpretvanity, and that conversation which is most delightful to the flesh, which becomes their most delightful entertainment: all which do but evidently beget lustful conceptions, and inflame to inordinate thoughts, wanton discourses, lascivious treats, if not at last to wicked actions. To such it is tedious and 2. Here is the end of all their fashions offensive to speak of heaven, or another life. and recreations, "to gratify the lust of the Bid them reflect upon their actions, not to eye, the lust of the flesh, and the pride of grieve the Holy Spirit, to consider of an eter-life:" clothes, that were given to cover shame, nal doom, or prepare for judgment; and the now want a covering for their shameful exbest return that is usual, is reproachful jests, cess; and that which should remind men of profane repartees, if not direct blows. Their lost innocency, they pride and glory in. The

ers to their thoughts, and their looks whisper the secret inflammations of their intemperate minds; wandering so long abroad, till their lascivious actings bring night home, and load their minds and reputations with lust and infamy.

hundredth part of these things cost man the loss of paradise, that now make up the agreeable recreation, nay, the accomplishment of the times. For as it was Adam's fault to seek a satisfaction to himself, other than what God ordained; so it is the exercise, pleasure, and perfection of the age, to spend the great est portion of their time in vanities, which are so far from the end of their creation, namely, a divine life, that they are destructive of it.

3. Were the pleasures of the age true and solid, Adam and Eve had been miserable in their innocency, who knew them not: but as it was once their happiness not to know them in any degree, so it is theirs, who know Christ indeed, to be by his eternal power redeemed and raised to the love of immortality. This is a mystery to those who live and have pleasure in their curious trims, rich and changeable apparel, nicety of dress, invention and imitation of fashions, costly attire, mincing gaits, wanton looks, romances, plays, treats, balls, feasts, and the like conversation in request. For as these had never been, if man had staid at home with his Creator, and given the entire exercise of his mind to the noble ends of his creation; so certain it is, that the use of these vanities is not only a sign that men and women are yet ignorant of their true rest and pleasure, but it greatly obstructs and hinders the retirement of their minds, and their serious inquiry after those things that are eternal. O, that there should be so much noise, clutter, invention, traffic, curiosity, diligence, pains, and vast expense of time and estate, to please and gratify poor vain mortality! and that the soul, the very image of Divinity itself, should have so little of their consideration! What, O what more pregnant instances and evident tokens can be given, that it is the body, the senses, the case, a little flesh and bone covered with skin, the toys, fopperies, and very vanities of this mortal life and perishing world, that please, that take, that gain them; on which they dote; and think they never have too much time, love or money, to bestow upon them.

as their works show, than was it the young man's in the Gospel, who 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, a spring-garden; the park, the gallant, the exchange; in a word, the world. These stay, these call, these are importunate; these they attend, and these are their most familiar associates. Thus are their hearts captivated from the divine exercise; nay, from such external affairs as immediately concern some benefit to themselves, or needy neighbours; pleasing themselves with the ideas of those toys and fopperies in their loose and airy minds. And if in all things they cannot practise them, because they want the means, yet, as much as may be, at least they dote upon them, are taken with them, and willingly suffer their thoughts to be hurried after them. All these greatly indispose the minds, and distract the souls of people from the divine life and spirit of the holy Jesus: but, as it hath been often said, more especially the minds of the younger sort, to whom the like divertisements, (where their inclinations being presented with what is very suitable to them, become excited to more vanity, than ever they thought upon before) are incomparably dearer than all that can be said of God's fear, a retired life, eternal rewards, and joys unspeakable and full of glory. So vain, so blind, and so very insensible are men and women, of what truly makes a disciple of Christ! O! that they would ponder 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.

5. That which farther manifests the unlaw fulness of these fashions and recreations is, that they are either the inventions of vain, idle, and wanton minds, to gratify their own sensualities, and raise the like wicked curiosity in others to imitate them; by which nothing but lust and folly are promoted: or the contrivances of indigent and impoverished wits, who make it the way for their maintenance; upon both which considerations, they ought to 4. Thus are their minds employed, and so be detested. For the first licenses express imvain are they in their imaginations, and dark piety; and the latter countenances a wretched in their understandings, that they not only be- way of livelihood, and consequently diverts lieve them innocent, but persuade themselves from more lawful, more serviceable, and more they are good Christians all this while, and to necessary employments. That such persons rebuke them is worse than heresy. Thus are are both the inventors and actors of all these they strangers to the hidden life; and by these follies, cannot be difficult to demonstrate: for things are they diverted from all serious ex- were it possible, that any one could bring us amination of themselves; and a little by-rote- father Adam's girdle, and mother Eve's apron, babble, with a forced zeal of half an hour's what laughing, what fleering, what mocking talk in other men's words, which they have of their homely fashion would there be? nothing to do with, is made sufficient; being surely their tailor would find but little cusno more their states, or at least their intention, tom, although we read, it was God himself VOL. I.-No. 7.

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"that made them coats of skins." The like in spinning, weaving, gardening, needle-work, may be asked of all the other vanities, con- and such like good house-wifery, and comcerning the holy men and women through all mendable entertainment. Though called heathe generations of holy writ. How many thens, they expressed much more Christianity pieces of riband, and what feathers, lace- in their actions, than do the wanton, foolish bands, and the like, did Adam and Eve wear people of this age, who notwithstanding will in paradise, or out of it? What rich embroide- be called Christians. But above all, you playries, silks, points, &c. had Abel, Enoch, mongers, whence think you came your pasNoah, and good old Abraham? Did Eve, sionately beloved comedies, than which, as Sarah, Susannah, Elizabeth, and the Virgin there is not any one diversion, that is more Mary use to curl, powder, patch, paint, wear pernicious, so not one more in esteem, and false locks of strange colours, rich points, fondly frequented? I will tell you. Their trimmings, laced gowns, embroidered petti- great grand-father was an heathen, and that coats, shoes with slipslaps laced with silk or not of the best sort: his name was Epicharsilver lace, and ruffled like pidgeons feet, with mus. It is true, he is called a philosopher, or several yards, if not pieces of ribands? How a lover of wisdom; but he was only so by many plays did Jesus Christ and his apostles name, and no more one in reality than the recreate themselves at? What poets, roman- comedians of these times are true Christians. ces, comedies, and the like, did the apostles It is reported of him by Suidas, a Greek hisand saints make, or use to pass away their torian, that he was the first man who invented time withal? I know they bid all "redeem comedies; and by the help of one Phormus, their time, to avoid foolish talking, vain jest- he made also fifty fables. But would you ing, profane babblings and fabulous stories; know his country, and the reason of his inas what tend to ungodliness: and rather to vention? His country was Syracuse, the chief watch; to work out their salvation with fear city in Sicily, famous for the infamy of many and trembling, to flee foolish and youthful tyrants; to please and gratify the lusts of lusts, and to follow righteousness, peace, some of whom, he set his wits to work. Do goodness, love, charity; and to mind the not you think this an ill original? and is it things that are above, as they would have less in any one to imitate or justify the same, honour, glory, immortality and eternal life." since the more sober heathens have themselves 6. But if I were asked, Whence came they condemned them. Nay, is it not abominable, then? I could quickly answer, From the Gen- when such as call themselves Christians both tiles, that knew not God; for some amongst imitate and justify the like inventions? Nor them detested them, as will be shown; they had the melancholy tragedies a better parentwere the pleasures of an effeminate Sardana- age, namely, one Thespis, an Athenian poet; palus, a fantastic Miracles, a comical Aristo- to whom they also ascribe the original of that phanes, a prodigal Charaxus, a luxurious impudent custom of painting faces, and the Aristippus; and the practices of such women counterfeit or representation of other persons as the infamous Clytemnestra, the painted by change of habit, humours, &c., all which Jezebel, the lascivious Campaspe, the im- are now so much in use and reputation with modest Posthumia, the costly Corinthian Lais, the great ones of the times. To these let me the most impudent Flora, the wanton Egyptian add that poetical amoroso, whom an inordinate Cleopatra, and most insatiable Messalina: per-passion of love first transported to those poetisons whose memories have stunk through all cal raptures of admiration, indeed sordid effemages, and that carry with them a perpetual inacy, if not idolatry. They call him Alcman, rot. These, and not the holy self-denying or Alcina, a Lydian: he, being exceedingly men and women in ancient times, were devo- in love with a young woman of his own ted to the like recreations and vain delights. country, is said to have been the first person Nay, the more sober of the very heathens that gave the world a sight of that kind of themselves, and that upon a principle of great folly, namely, love-stories and verses; which virtue, as is by all confessed, detested the like have been so diligently imitated by almost all folly and wanton practices. There is none of nations ever since in their romances. them to be found in Plato, or in Seneca's works: Pythagoras, Socrates, Phocion, Zeno, &c. did not accustom themselves to these entertainments. The virtuous Penelope, the chaste Lucretia, the grave Cornelia, and modest Pontia, with many others, could find themselves employment enough amongst their children, servants and neighbours; they, though nobles, next to their devotion, delighted most

7. I know that some will say, But we have many comedies and tragedies, sonnets, &c. that are on purpose to reprehend vice, from whence we learn many commendable things. Though this be shameful, yet many for want of shame or understanding, or both, have returned me this for answer. Now I readily confess, that amongst the heathens, it was the next remedy against the common vices, to the

more grave and moral lectures of their philoso- were better taught and better disposed, they phers, of which number I shall instance two: found out more heavenly contemplations, and Euripides, whom Suidas calls a learned tragi- subjects of an eternal nature to meditate upon. cal poet, and Eupolis, whom the same histo- Nay, so far did they outstrip the Christians of rian calls a comical poet. The first was a these times, that they not only were exemplary man so chaste, and therefore so unlike those by their grave and sober conversation, but, of our days, that he was called Miroyuns or for the public benefit, the Athenians instituted one that hated women, that is, wanton women, the Gynæcosmi or Twenty Men, who should for he was twice married: the other he char- make it their business to observe the people's acters as a most severe reprehender of faults. apparel and behaviour; that if any were found From which I gather, that their design was immodest, and to demean themselves loosely, not to feed the idle, lazy fancies of people, nor they had full authority to punish them. But merely to get money; but since by the means the case is altered; it is punishable to reprove of loose wits, the people had been debauched, such; yes, it is a matter of the greatest con. their work was to reclaim them, rendering tumely and reproach. Nay, so impudent are vice ridiculous, and turning wit against wick- some grown in their impieties, that they sport edness. And this appears from the description themselves with such religious persons; and given, as also that Euripides was supposed to not only manifest a great neglect of piety, have been torn in pieces by wanton women; and a severe life, by their own looseness, but which doubtless was for declaiming against their extreme contempt of it, by rendering it their impudence. The other being slain in the ridiculous through comical and abusive jests battle betwixt the Athenians and Lacedemoni- on public stages. How dangerous this is, and ans, was so regretted, that a law was made, apt to make religion little worth in the people's that never after, such poets should be allowed eyes, beside the demonstration of this age, let to bear arms; probably because in losing him, us remember that Aristophanes had not a they lost a reprover of vice. So that the end readier way to bring the reputation of Socrates of the approved comedians and tragedians of in question with the people, who greatly revethose times was but to reform the people, by renced him for his grave and virtuous life and making sin odious: and that not so much in doctrine, than by abusive representations of a rational and argumentative way, usual with him in a play: which made the airy, wanton, their philosophers, as by sharp jeers, severe unstable crowd rather part with Socrates in reflections, and rendering their vicious actions earnest, than Socrates in jest. Nor can a so shameful, ridiculous, and detestable, that better reason be given, why the poor Quakers for reputation sake they might no longer be are made so much the scorn of men, than beguilty of them: which to me is but little softer cause of their severe reprehensions of sin and than a whip, or a Bridewell. Now if you who vanity, and their self-denying conversation plead for them, will be contented to be ac- amidst so great intemperance in all worldly counted heathens, and those of the more disso- satisfactions. Yet such libertines all this lute and wicked sort too, that will sooner be while strut and swell for Christians, and stout jeered than argued out of your sins, we shall it out against precept and example; but we acknowledge to you, that such comedies and must be whimsical, conceited, morose, melantragedies as these may be serviceable. But choly, or else heretics, deceivers, and what then for shame, abuse not the name of Jesus Christ so impudently, as to call yourselves Christians, whose lusts are so strong, that you are forced to use the low shifts of heathens to repel them to leave their evils not for the love of virtue, but out of fear, shame, or reputation. Is this your love to Jesus? your reverence to the Scriptures, which, through faith, are able to make the "man of God perfect?" Is all your prattle about ordinances, prayers, sacraments, Christianity, and the like, come to this; that at last you must betake yourselves to such instructors, as were by the sober heathens permitted to reclaim the most vicious of the people that were amongst them? and remedies too, below which there is nothing but corporal punishment?

8. This is so far from Christianity, that many of the nobler heathens, men and women,

not? O blindness! pharisaical hypocrisy! as if such were fit to be judges of religion, or that it were possible for them to have a sight and sense of true religion, or really to be religious, whilst darkened in their understandings by the god of the pleasures of this world, and their minds so wrapped up in external enjoy. ments, and the variety of worldly delights. No; in the name of the everlasting God, you mock him, and deceive your souls; for the wrath of the Almighty is against you all, whilst in that spirit and condition: in vain are all your talking and set performances; God laughs you to scorn; his anger is kindling because of these things. Wherefore be ye warned to temperance, and repent.

9. Besides, this sort of people are not only wicked, loose and vain, who both invent and act these things; but by your great delight in