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 confifts not in a hat, bow, or title, because alf these things may be had for money. For which reason, how many dancing-fchools, plays, &c. are there in the land, to which youth is generally fent to be educated in thefe 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 fometimes for much worse, as to coft themfelves a difinheriting, and their indifcreet parents grief and mifery all their days. If parents would honour God in the help of his poor, with the fubftance they beftow on such an education, they would find a far better account in the end.

§. XXVIII. But laftly, we cannot esteem bows, titles, and pulling off of hats, to be real honour, becaufe fuch like customs have been prohibited by God, his Son, and fervants in days paft. This I fhall endeavour to fhew by. three or four exprefs authorities.

§. XXIX. My first example and authority, is taken from the story of Mordecai and Haman; fo close to this point, that methinks it should at leaft command filence to the objections frequently advanced against us. Haman was firft minifter of ftate, and favourite to king Ahafuerus. The text fays, That the king fet his feat above all the princes that were with him;

↑ Prov. iii. 9.

and all the king's fervants bowed and reverenced Haman; for the king had fo commanded concerning him; but Mordecai, it seems, bowed not, nor did him reverence. This at firft, made ill for Mordecai: a gallows was prepared for him at Haman's command. But the fequel of the ftory fhews, that Haman proved his own invention, and ended his pride with his life upon it. Well now, fpeaking as the world fpeaks, and looking upon Mordecai without the knowledge of the fuccefs; was not Mordecai a very clown, at least a filly, morose, and humourous 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 defpife the king, in difregarding Haman? Nay, had not the king commanded that refpect; and are not we to honour and obey the king? One would have thought, he might have bowed for the king's fake, 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; befides, it was but an innocent ceremony. But it feems Mordecai was too plain and ftout, and not fine and fubtle enough to avoid the displeasure of Haman.

Howbeit, he was an excellent man: he feared God, and wrought righteousness. And in this very thing alfo, he pleafed God, and even the king too, at last, that had most cause to be angry with him: for he advanced him

Haman's dignity; and if it could be to greater honour. It is true, fad news first came; no less than deftruction to Mordecai,

Efther iii. I, 2.

and the whole people of the Jews befides, for his fake: but Mordecai's integrity and humiliation, his fafting, and. ftrong cries to God prevailed, and the people were faved, and poor condemned Mordecai comes, after all, to be exalted above the princes. O this has great doctrine in it, to all thofe that are in their fpiritual exercises and temptations, whether in this or any other refpect! They that endure faithful in that which they are convinced God: requires of them, though againft the grain and humour of the world, and themfelves. too, they fhall find a bleffed recompence in the end. My brethren, remember the cup of cold water: We fhall 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:' fhall we bow then? O no! Let us follow our bleffed Leader.

§. XXX. But before I leave this fection, it is fit I add, that in conference with a late bishop, and none of the least eminent, upom this fubject and inftance, I remember he fought to evade it thus: Mordecai,' fays he, • did not refuse to bow, as it was a teftimony of respect to the king's favourite; but he being a figure and type of Chrift, he refused, because Haman was of the uncircumcifion, 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 faved by Mordecai, fo the church is faved by Christ';

• Mat. iv. 9.

this makes for me: for then, by that reason, the fpiritual circumcifion, or people of Christ, are not to receive and bow to the fafhions and customs of the fpiritual uncircumcifion, who are the children of the world; of which, fuch as were condemnable fo long ago, in the time of the type and figure, can by no means be juftifiably received or practifed in the time of the antitype or substance itself. On the contrary, this fhews exprefsly, we are faithfully to decline fuch 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 fufferings 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 laft; and, for his fake, we fhall be favoured and loved of the king himself too. ful is faithful Mordecai at laft. us all look to Jefus, our Mordecai, the Ifrael 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 never be an end.'

Só powerTherefore let

§. XXXI. The next fcripture instance I urge against these customs, is a passage in Job,thus expreffed: Let me not, I pray you, accept any man's perfon; neither let me give

Isaiah ix. 7.

flattering titles unto man, for I know not to give flattering titles; in fo doing, my Maker would foon take me away." The question that will arise upon the allegation of this scripture, is this, viz. What titles are flattering? The anfwer 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 defert, to gain upon his affections; who, it may be, lufteth to honour and refpect fuch as thefe, moft excellent, moft facred, your grace, your lordfhip, most dread majefty, right honourable, right worshipful, may it pleafe your majefty, your grace, your lordship, your honour, your worship, and the like unneceffary titles and attributes, calculated only to pleafe and tickle poor, proud, vain, yet mortal man. Likewife 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 fhew him respect.

It was familiar thus to do among the Jews, under their degeneracy; wherefore one came to Chrift, and faid, Good mafter, what shall I do to have eternal life? It was a falutation or addrefs of refpe&t in those times. It is familiar now good my lord, good fir, good mafter, do this, or do that. But what was Christ's answer? How did he take it? Why calleft thou me good? fays Chrift; there is none good, fave one, that is God." He rejected it, that had more right to keep it than all man