iii. 7:) that is, to love, value, cherish, countenance, and esteem

them, for their fidelity and affection to their husbands, for their tenderness and care over their children, and for their diligence and circumspection in their families. There is no ceremonious behaviour, or gaudy titles requisite to express this honour. Thus God honours holy men: "Them that honour me," says the Lord, "I will honour; and they that despise me shall be lightly esteemed:" (1 Sam. ii. 30:) that is, I will do good to them, I will love, bless, countenance, and prosper them that honour me, that obey me: but they that despise me, that resist my Spirit, and break my law, they shall be lightly esteemed, little set by or accounted of; they shall not find favour with God, nor righteous men. And so we see it daily among men: if the great visit or concern themselves to aid the poor; we say, that such a great man did me the honour to come and see, or help me in my need.

XVIII. I shall conclude this with one passage more, and that is a very large, plain, and pertinent one: "Honour all men, and love the brotherhood:" (1 Pet. ii. 17:) that is, love is above honour, and that is reserved for the brotherhood. But honour, which is esteem and regard, that thou owest to all men; and if all, then thy inferiors. But why for all men? Because they are the creation of God, and the most noble part of his creation too: they are also thy own kind: be natural, and assist them with what thou canst; be ready to perform any real respect, and yield them any good or countenance thou canst.

XIX. And yet there seems a limitation to the command, Honour all men, in that passage of godly David, "Who shall abide in thy tabernacle? who shall dwell in thy holy hill? he in whose eyes a vile person is contemned; but he honoureth them that fear the Lord." (Psalm xv. 1, 4.) Here honour is confined and affixed to godly persons; and dishonour made the duty of the righteous to the wicked, and a mark of their being righteous, that they dishonour, that is, slight or disregard them. To conclude this Scripture inquiry after honour, I shall contract the subject of it under three capacities, superiors, equals, and inferiors: honour, to superiors is obedience; to equals, love; to inferiors, countenance and help: that is honour after God's mind, and the holy people's fashion of old.

XX. But how little of all this is to be seen or had in a poor empty hat, bow, cringe, or gaudy, flattering title, let the truth-speaking witness of God in all mankind judge. For I must not appeal to corrupt, proud, and self-speaking man, of the good or evil of those customs; that as little as he would render them, are loved and sought by him, and he is out of humour and angry if he has them not.

This is our second reason why we refuse to practise the accustomed ceremonies of honour and respect; because we find no such notion or expression of honour and respect, recommended to us by the Holy Ghost in the Scriptures of truth.

XXI. Our third reason for not using them as testimonies of honour and respect is, because there is no discovery of honour or respect to be made by them: it is rather eluding and equivocating it; cheating people of the honour and respect that is due to them; giving them nothing in the show of something. There is in them no obedience to superiors, no love to equals, no help or countenance to inferiors.

XXII. We are, we declare to the whole world, for true honour and respect; we honour the king, our parents, our masters, our magistrates, our landlords, one another; yea, all men, after God's way, used by holy men and women of old time: but we refuse these customs as vain and deceitful; not answering the end they are used for.

XXIII. But, fourthly, there is yet more to be said: we find that vain, loose, and worldly people are the great lovers and practisers of them, and most deride our simplicity of behaviour. Now we assuredly know, from the sacred testimonies, that those people cannot give true honour that live in a dishonourable spirit; they understand it not; but they can give the hat and knee, and that they are very liberal of, nor are any more expert at it. This is to us a proof that no true honour can be testified by those customs, which vanity and looseness love and use.

XXIV. Next to them I will add hypocrisy, and revenge too. For how little do many care for each other! Nay, what spite, envy, animosity, secret backbiting, and plotting one against another, under the use of these idle respects; till passion, too strong for cunning, breaks through hypocrisy into open affront and revenge! It cannot be so with the Scripture honour: to obey, or prefer a man, out of spite, is not usually done: and to love, help, serve, and countenance a person, in order to deceive and be revenged of him, is a thing never heard of: these admit of no hypocrisy nor revenge. Men do not these things to palliate ill-will, which are the testimonies of quite the contrary. It is absurd to imagine it, because impossible to be done.

XXV. Our sixth reason is, that honour was from the beginning: but hat-respects and most titles are of late: therefore there was true honour before hats or titles; and consequently true honour stands not in them. And that which ever was the way to express true honour is the best way still; and this the Scripture teaches better than dancing-masters can do.

XXVI. Seventhly, if honour consists in such-like ceremonies, then will it follow, that they are most capable of showing honour who perform it most exactly, according to the mode or fashion of the times; consequently, that man hath not the measure of true honour, from a just and reasonable principle in himself, but by the means and skill of the fantastic dancing-masters of the times: and for this cause it is we see that many give much money to have their children learn their honours, falsely so called. And what doth this but totally exclude the poor country people; who, though they plough, till, sow, reap, go to market, and in all things obey their justices, landlords, fathers, and masters, with sincerity and sobriety, rarely use those ceremonies; but if they do it is so awkwardly and meanly, that they are esteemed by a court critic so ill favoured as only fit to make a jest of and be laughed at: but what sober man will not deem their obedience beyond the others' vanity and hypocrisy? This base notion of honour turns out of doors the true, and sets the false in its place. Let it be further considered, that the way or fashion of doing it is much more in the design of its performers, as well as view of its spectators, than the respect itself. Whence it is commonly said, He is a man of good mien; or, She is a woman of exact behaviour. And what is this behaviour but fantastic, cramped postures and cringings, unnatural to their shape; and, if it were not fashionable, ridiculous to the view of all people; and is therefore to the Eastern countries a proverb.

XXVII. But yet, eighthly, real honour consists not in a hat, bow, or title, because all these things may be had for money, for which reason, how many dancing-schools, plays, &c. are there in the land, to which youth is generally sent to be educated in these vain fashions! Whilst they are ignorant of the honour that is of God, and their minds are allured to visible things that perish; and instead of remembering their Creator, are taken up with toys and fopperies; and sometimes so much worse, as to cost themselves a disinheriting, and their indiscreet parents grief and misery all their days. (Prov. iii. 9.) If parents would honour God in the help of his poor with the substance they bestow on such an education, they would find a far better account in the end.

XXVIII. But lastly, we cannot esteem bows, titles, and pulling off of hats, to be real honour, because such-like customs have been prohibited by God, his Son, and servants in days past. This I shall endeavour to show by three or four express authorities.

XXIX. My first example and authority is taken from the story of Mordecai and Haman; so close to this point, that methinks it should at least command silence to the objections frequently advanced against us. Haman was first minister of state, and favourite to king Ahasuerus. The text says, That the king set his seat above all the princes that were with him; and all the king's servants bowed and reverenced Haman; for the king had so commanded concerning him; but Mordecai, it seems, bowed not, nor did him reverence. (Esther, iii. 1, 2.) This at first made ill for Mordecai; a gallows was prepared for him at Haman's command. But the sequel of the story shows that Haman proved his own invention, and ended his pride with his life upon it. Well now, speaking as the world speaks, and looking upon Mordecai without the knowledge of the success; was not Mordecai a very clown, at least a silly, morose, and humorous man, to run such a hazard for a trifle? What hurt had it done him to have bowed to and honoured one the king honoured? Did he not despise the king, in disregarding Haman? Nay, had not the king commanded that respect; and are not we to honour and obey the king? One would have thought he might have bowed for the king's sake, whatever he had in his heart, and yet have come off well enough; for that he bowed not merely to Haman, but to the king's authority; besides, it was but an innocent ceremony. But it seems Mordecai was too plain and stout, and not fine and subtle enough to avoid the displeasure of Haman.

Howbeit, he was an excellent man: he feared God, and wrought righteousness. And in this very thing also he pleased God, and even the king too, at last, that had most cause to be angry with him: for he advanced him to Haman's dignity; and if it could be to greater honour. It is true, sad news first came; no less than destruction to Mordecai, and the whole people of the Jews besides, for his sake: but Mordecai's integrity and humiliation, his fasting, and strong cries to God prevailed, and the people were saved, and poor condemned Mordecai comes, after all, to be exalted above the princes, whether in this or any other respect. They that endure faithful in that which they are convinced God requires of them, though against the grain and humour of the world and themselves too, they shall find a blessed recompense in the end. My brethren, remember the cup of cold water: "We shall reap if we faint not." And call to mind, that our Captain bowed not to him that told him, "If thou wilt fall down and worship me, I will give thee all the glory of the world:" shall we bow then? O no! Let us follow our blessed Leader.

XXX. But before I leave this section, it is fit I add, that in conference with a late bishop, and none of the least eminent, upon this subject and instance, I remember he sought to evade it thus: "Mordecai," says he, "did not refuse to bow, as it was a testimony of respect to the king's favourite; but he, being a figure and type of Christ, refused, because Haman was of the uncircumcision, and ought to bow to him rather." To which I replied, That allowing Mordecai to be a figure of Christ, and the Jews of God's people or church; and that as the Jews were saved by Mordecai, so the church is saved by Christ; this makes for me; for then, by that reason, the spiritual circumcision, or people of Christ, are not to receive and bow to the fashions and customs of the spiritual uncircumcision, who are the children of the world; of which such as were condemnable so long ago in the time of the type and figure, can by no means be justifiably received or practised in the time of the antitype or substance itself. On the contrary, this shows expressly, we are faithfully to decline such worldly customs, and not to fashion ourselves according to the conversation of earthly-minded people; but be renewed and changed in our ways, and keep close to our Mordecai; who having not bowed, we must not bow, that are his people and followers. And whatever be our sufferings or reproaches, they will have an end: Mordecai, our captain, that appears for his people throughout all the provinces, in the king's gate, will deliver us at last; and, for his sake, we shall be favoured and loved of the king himself too. So powerful is faithful Mordecai at last. Therefore let us all look to Jesus, our Mordecai, the Israel indeed; He that has power with God, and would not bow in the hour of temptation, but has mightily prevailed; and therefore is a Prince for ever, and "of his government there shall be no end." (Isa. ix. 7.)

XXXI. The next Scripture instance I urge against these customs, is a passage in Job, thus expressed: "Let me not, I pray you, accept any man's person; neither let me give flattering titles unto man, for I know not to give flattering titles; in so doing, my Maker would soon take me away." (Job, xxxii. 21, 22.) The question that will arise upon the allegation of this Scripture is this, viz. What titles are flattering? The answer is as obvious, namely, Such as are empty and fictitious, and make him more than he is: as to call a man what he is not, to please him; or to exalt him beyond his true name, office, or desert, to gain upon his affections; who, it may be, lusteth to honour and respect: such as these,--most excellent, most sacred, your grace, your lordship, most dread majesty, right honourable, right worshipful, may it please your majesty, your grace, your lordship, your honour, your worship, and the like unnecessary titles and attributes, calculated only to please and tickle poor, proud, vain, yet mortal man. Likewise to call man what he is not, as my lord, my master, &c., and wise, just, or good, when he is neither, only to please him, or show him respect.

It was familiar thus to do among the Jews, under their degeneracy; wherefore one came to Christ, and said, "Good master, what shall I do to have eternal life?" (Luke, xviii. 18.) It was a salutation or address of respect in those times. It is familiar now: good my lord, good sir, good master, do this, or do that. But what was Christ's answer? how did he take it? "Why callest thou me good?" says Christ; "there is none good, save one, that is God." (Verse 19.) He rejected it that had more right to keep it than all mankind: and why? Because there was one greater than he; and that he saw the man addressed it to his manhood, after the way of the times, and not to his divinity which dwelt within it: therefore Christ refuses it, showing and instructing us that we should not give such epithets and titles commonly to men; for good being due alone to God and godliness, it can only be said in flattery to fallen man, and therefore sinful to be so said.

This plain and exact life well became Him, that was on purpose manifested to return and restore man from his lamentable degeneracy, to the innocency and purity of his first creation; who has taught us to be careful how we use and give attributes unto man by that most severe saying, "That every idle word that man shall speak, he shall give an account thereof in the day of judgment." (Matt. xii. 3, 6.) And that which should warn all men of the latitude they take herein, and sufficiently justifies our tenderness is this, That man can scarcely commit greater injury and offence against Almighty God, than to ascribe any of his attributes unto man, the creature of his word, and the work of his hands. He is a jealous God of his honour, and will not give his glory unto another. Besides, it is so near the sin of the aspiring fallen angels, that affected to be greater and better than they were made and stated by the great Lord of all, and to entitle man to a station above his make and orb, looks so like idolatry (the unpardonable sin under the law) that it is hard to think how men and women professing Christianity, and seriously reflecting upon their vanity and evil in these things, can continue in them, much less plead for them; and least of all reproach and deride those that through tenderness of conscience cannot use and give them. It seems that Elihu did not dare to do it; but put such weight upon the matter as to give this for one reason for his forbearance, to wit, lest my Maker should soon take me away: that is, for fear God should strike me dead, I dare not give man titles that are above him, or titles merely to please him. I may not, by any means, gratify that spirit which lusteth after such things. God is to be exalted, and man abased. God is jealous of man's being set higher than his station: he will have him keep his place, know his original, and remember the rock from whence he came: that what he has is borrowed; not his own but his Maker's, who brought him forth and sustained him; which man is very apt to forget: and lest I should be accessory to it by flattering titles, instead of telling him truly and plainly what he is, and using them as he ought to be treated, and thereby provoke my Maker to displeasure, and he in his anger and jealousy should take me soon away, or bring sudden death and an untimely end upon me, I dare not use, I dare not give such titles unto men.

XXXII. But if we had not this to allege from the Old Testament writings, it should and ought to suffice with Christians, that these customs are severely censured by the great Lord and Master of their religion; who is so far from putting people upon giving honour one to another, that he will not indulge them in it, whatever be the customs of the country they live in: for he charges it upon the Jews as a mark of their apostasy; "How can ye believe which receive honour one of another, and seek not the honour that cometh from God only?" where their infidelity concerning Christ is made the effect of seeking worldly, and not heavenly honour only. And the thing is not hard to apprehend, if we consider that self-love and desire of honour from men is inconsistent with the love and humility of Christ. They sought the good opinion and respect of the world; how then was it possible they should leave all and follow him, whose kingdom is not of this world; and that came in a way so cross to the mind and humour of it? And that this was the meaning of our Lord Jesus is plain: for he tells us what that honour was they gave and received, which he condemned them for, and of which he bid the disciples of his humility and cross beware. His words are these, and he speaks them not of the rabble but of the doctors, the great men, the men of honour among the Jews: "They love," says he, "the uppermost rooms at feasts," (Matt. xxiii. 6,) "that is, places of greatest rank and respect; and greetings," (Mark, xii. 38,) that is, salutations of respect, such as pulling off the hat, and bowing the body are in our age, in the market-places, viz. in the places of note and concourse, the public walks and exchanges of the country. And lastly, "they love," says Christ, "to be called of men, Rabbi, Rabbi:" one of the most eminent titles among the Jews. A word comprehending an excellency equal to many titles: it may stand for your grace, your lordship, right reverend father, &c. It is upon these men of breeding and quality that he pronounces his woes, making these practices some of the evil marks by which to know them, as well as some of the motives of his threatenings against them. But he leaves it not here: he pursues this very point of honour above all the rest in his caution to his disciples; to whom he gave in charge thus: "But be not ye called Rabbi; for one is your Master, even Christ, and all ye are brethren." (Matt. xviii. 8, 10-12.) "Neither be ye called Masters; but he that is greatest amongst you shall be your servant: and whoever shall exalt himself shall be abased." Plain it is that these passages carry a severe rebuke, both to worldly honour in general, and to those members and expressions of it in particular, which, as near as the language of Scripture and customs of that age will permit, do distinctly reach and allude to those of our own time; for the declining of which we have suffered so much scorn and abuse, both in our persons and estates; God forgive the unreasonable authors of it!

XXXIII. The apostle Paul has a saying of great weight and fervency, in his epistle to the Romans, very agreeable to this doctrine of Christ; it is this: "I beseech you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service; and be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God." (Rom. xii. 1, 2.) He wrote to a people, in the midst of the ensnaring pomp and glory of the world. Rome was the seat of Cæsar, and the empire; the mistress of invention. Her fashions, as those of France now, were as laws to the world, at least at Rome: whence it is proverbial, _Cum fueris Romæ, Romano vivito more_. "When thou art at Rome, thou must do as Rome does." But the apostle is of another mind; he warns the Christians of that city, that they be not conformed; that is, that they do not follow the vain fashions and customs of this world, but leave them. The emphasis lies upon this, as well as upon conformed; and it imports, that this world, which they were not to conform to, was the corrupt and degenerate condition of mankind in that age. Wherefore the apostle proceeds to exhort those believers, and that by the mercies of God, the most powerful and winning of all arguments, that they would be transformed; that is, changed from the way of life customary among the Romans; and prove what is that acceptable will of God. As if he had said, Examine what you do and practise; see if it be right, and that it please God; call every thought, word, and action to judgment; (John, iii. 21;) try whether they are wrought in God or not; that so you may prove or know, what is that good, and acceptable, and perfect will of God.

XXXIV. The next scripture authority we appeal to, in our vindication, is a passage of the apostle Peter, in his first epistle written to the believing strangers throughout the countries of Pontus, Galatia, Cappadocia, Asia, and Bithynia; which were the churches of Christ Jesus in those parts of the world, gathered by his power and spirit: it is this; "Gird up the loins of your minds; be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance." (1 Pet. i. 13, 14.) That is, be not found in the vain fashions and customs of the world, unto which you conformed in your former ignorance; but as you have believed in a more plain and excellent way, so be sober and fervent, and hope to the end: do not give out; let them mock on; bear ye the contradiction of sinners constantly, as obedient children, that you may receive the kindness of God, at the revelation of Jesus Christ. And therefore does the apostle call them strangers, a figurative speech, people estranged from the customs of the world, of new faith and manners; and so unknown of the world: and if such strangers, then not to be fashioned or conformed to their pleasing respects and honours, whom they were estranged from: because the strangeness lay in leaving that which was customary and familiar to them before. The following words, verse 17, prove he used the word strangers in a spiritual sense; "Pass the time of your sojourning here in fear;" that is, pass the time of your being as strangers on earth in fear; not after the fashions of the world. A word in the next chapter, further explains his sense, where he tells the believers, that they are a peculiar people; to wit, a distinct, a singular and separate people from the rest of the world: not any longer to fashion themselves according to their customs. But I do not know how that could be, if they were to live in communion with the world, in its respects and honours; for that is not to be a peculiar or separate people from them, but to be like them, because conformable to them.

XXXV. I shall conclude my scripture testimonies against the foregoing respects, with that memorable and close passage of the apostle James against respect of persons in general after the world's fashion: "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: for if there come unto your assembly a man with a gold ring, in goodly apparel: and there come in also a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place, (or well and seemly, as the word is;) and say to the poor, Stand thou there, or sit here under my footstool; are ye not then partial in yourselves, and are become judges of evil thoughts?" (James, ii. 1-4.) That is, they knew they did amiss: "If ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, ye do well; but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." (James, ii. 8, 9.) This is so full there seems nothing left for me to add, or others to object. We are not to respect persons, that is the first thing: and the next thing is, if we do we commit sin, and break the law; At our own peril be it. And yet perhaps some will say, that by this we overthrow all distinction amongst men, under their divers qualities, and introduce a reciprocal and relational respect in the room of it: but if it be so, I cannot help it, the apostle James must answer for it, who has given us this doctrine for Christian and apostolical. And yet one greater than he told his disciples, of whom James was one, "Ye know that the princes of the Gentiles exercise dominion over them, &c. But it shall not be so among you; but whosoever will be chief among you, let him be your servant." (Mat. xx. 25-27.) That is, he that affects rule, and seeks to be uppermost, shall be esteemed least among you. And to say true on the whole matter, whether we regard those early times of the world, that were antecedent to the coming of Christ or soon after, there was yet a greater simplicity than in the times in which we are fallen. For those early times of the world, as bad as they were in other things, were great strangers to the frequency of these follies: nay, they hardly used some of them, at least very rarely. For if we read the Scriptures, such a thing as my lord Adam, though lord of the world, is not to be found: nor my lord Noah neither, the second lord of the earth: nor yet my lord Abraham, the father of the faithful; nor my lord Isaac; nor my lord Jacob; but much less is my lord Paul, &c. to be found in the Bible: and less your holiness, or your grace. Nay, among the Gentiles, the people wore their own names with more simplicity, and used not the ceremony of speech that is now practised among Christians, nor yet anything like it. My lord Solon, my lord Phocion, my lord Plato, my lord Aristotle, my lord Scipio, my lord Fabius, my lord Cato, my lord Cicero, are not to be read in any of the Greek or Latin stories, and yet they were some of the sages and heroes of those great empires. No, their own names were enough to distinguish them from other men, and their virtue and employments in the public service were their titles of honour. Nor has this vanity yet crept far into the Latin writers, where it is familiar for authors to cite the most learned and the most noble, without any addition to their names, unless worthy or learned: and if their works give it them, we make no conscience to deny it them. For instance; the Fathers they only cite thus: Polycarpus, Ignatius, Irenæus, Cyprian, Tertullian, Origen, Arnobius, Lactantius, Chrysostom, Jerom, &c. More modern writers; Damascen, Rabanus, Paschasius, Theophylact, Bernard, &c. And of the last age, Luther, Melancthon, Calvin, Beza, Zuinglius, Marlorat, Vossius, Grotius, Dalleus, Amyralldus, &c. And of our own country, Gildas, Beda, Alcuinus, Horn, Bracton, Grosteed, Littleton, Cranmer, Ridley, Jewel, Whitaker, Seldon, &c. And yet I presume this will not be thought uncivil or rude. Why then is our simplicity (and so honestly grounded too, as conscience against pride in man, that so evilly and perniciously loves and seeks worship and greatness) so much despised and abused, and that by professed Christians too, who take themselves to be the followers of Him, that has forbidden these foolish customs, as plainly as any other impiety condemned in his doctrine? I earnestly beg the lovers, users, and expecters of these ceremonies, to let this I have written have some consideration and weight with them.

XXXVI. However, Christians are not so ill-bred as the world think; for they show respect too: but the difference between them lies in the nature of the respect they perform, and the reasons of it. The world's respect is an empty ceremony, no soul nor substance in it: the Christian's is a solid thing, whether by obedience to superiors, love to equals, or help and countenance to inferiors. Next, their reasons and motives to honour and respect, are as wide one from the other: for fine apparel, empty titles, or large revenues are the world's motives, being things her children worship: but the Christian's motives are the sense of his duty in God's sight; first to parents and magistrates; and then to inferior relations: and lastly to all people, according to their virtue, wisdom, and piety; which is far from respect to the mere persons of men, or having their persons in admiration for reward: much less on such mean and base motives as wealth and sumptuous raiment.

XXXVII. We shall easily grant, our honour, as our religion, is more hidden; and that neither are so discernible by worldly men, nor grateful to them. Our plainness is odd, uncouth, and goes mightily against the grain; but so does Christianity too, and that for the same reasons. But had not the Heathen spirit prevailed too long under a Christian profession, it would not be so hard to discern the right from the wrong. O that Christians would look upon themselves with the glass of righteousness; that which tells true, and gives them an exact knowledge of themselves! And then let them examine, what in them, and about them, agrees with Christ's doctrine and life; and they may soon resolve, whether they are real Christians, or but Heathens christened with the name of Christians.

SOME TESTIMONIES FROM ANCIENT AND MODERN WRITERS IN FAVOUR OF OUR BEHAVIOUR.

XXXVIII. Marlorat, out of Luther and Calvin, upon that remarkable passage I just now urged from the apostle James, gives us the sense those primitive reformers had of respect to persons in these words, viz. 'To respect persons here, is to have regard to the habit and garb: the apostle signifies, that such respecting of persons is so contrary to true faith, that they are altogether inconsistent: but if the pomp, and other worldly regards prevail, and weaken what is of Christ, it is a sign of a decaying faith. Yea, so great is the glory and splendour of Christ in a pious soul, that all the glories of the world have no charms, no beauty, in comparison of that, unto one so righteously inclined. The apostle maketh such respecting of persons, to be repugnant to the light within them, insomuch as they who follow these practices, are condemned from within themselves. So that sanctity ought to be the reason or motive of all outward respect; and that none is to be honoured, upon any account but holiness.' Thus much Marlorat. But if this be true doctrine, we are much in the right in refusing conformity to the vain respects of worldly men.

XXXIX. But I shall add to these, the admonition of a learned ancient writer, who lived about 1200 years since, of great esteem, namely Jerom, who writing to a noble matron, Celantia, directing her how to live in the midst of her prosperity and honours, amongst many other religious instructions, speaks thus: 'Heed not thy nobility, nor let that be a reason for thee to take place of any; esteem not those of a meaner extraction to be thy inferiors; for our religion admits of no respect of persons, nor doth it induce us to repute men, from any external condition, but from their inward frame and disposition of mind: it is hereby that we pronounce men noble or base. With God, not to serve sin is to be free; and to excel in virtue is to be noble. God has chosen the mean and contemptible of this world, whereby to humble the great ones. Besides, it is a folly for any to boast his gentility, since all are equally esteemed by God. The ransom of the poor and rich cost Christ an equal expense of blood. Nor is it material in what state a man is born; the new creature hath no distinction. But if we will forget how we all descended from one Father; we ought at least perpetually to remember that we have but one Saviour.'

XL. But since I am engaged against these fond and fruitless customs, the proper effects and delights of vain and proud minds, let me yet add one memorable passage more, as it is related by the famous Casaubon, in his discourse of Use and Custom, where he briefly reports, what passed between Sulpitius Severus and Paulinus, bishop of Nola, (but such an one as gave all to redeem captives; whilst others of that function, that they may show who is their master, are making many both beggars and captives, by countenancing the plunder and imprisonment of Christians, for pure conscience to God); he brings it in thus: 'He is not counted a civil man now, of late years amongst us, who thinks it much, or refuseth to subscribe himself servant, though it be to his equal or inferior.' Yet Sulpitius Severus was once sharply chid by Paulinus for subscribing himself his servant, in a letter of his, saying, 'Take heed hereafter, how thou being from a servant called into liberty, dost subscribe thyself servant unto one who is thy brother and fellow-servant; for it is a sinful flattery, not a testimony of humility, to pay those honours to a man, and a sinner, which are due to the one Lord, and one Master, and one God.' By this we may see the sense of some of the more apostolical bishops, about the civilities and fashions so much reputed with people that call themselves Christians and bishops, and who would be thought their successors. It was then a sin, it is now an accomplishment: it was then a flattery, it is now respect: it was then fit to be severely reproved; and now, alas! it is to deserve severe reproof not to use it. O monstrous vanity! How much, how deeply, have those who are called Christians revolted from the plainness of the primitive days, and practice of holy men and women in former ages! How are they become degenerated into the loose, proud, and wanton customs of the world, which knows not God; to whom use hath made these things, condemned by scripture, reason, and example, almost natural! And so insensible are they of both their cause and bad effects, that they not only continue to practise them, but plead for them, and unchristianly make a very mock of those who cannot imitate them. But I shall proceed to what remains yet further to be said in our defence, for declining another custom, which helps to make us so much the stumbling-block of this light, vain, and inconsiderate age.