worship: but the Chriftian's motive, is the fenfe of his duty in God's fight; first to parents and magiftrates; and then to inferior relations and laftly, to all people, according to their virtue, wifdom and piety. Which is far from refpect to the mere perfons of men, or having their perfons in admiration for reward: much lefs on fuch mean and bafe mo tives as wealth and fumptuous raiment.

§. XXXVII. We fhall eafily grant, our honour, as our religion, is more hidden; and that neither are fo difcernible by worldly men, nor grateful to them. Our plainnefs is odd, uncouth, and goes mightily against the grain; but fo does Chriftianity too, and that for the fame reafons. But had not the Heathen spirit prevailed too long under a Chriftian profeffion, it would not be fo hard to discern the right from the wrong. O that Chriftians would look upon themselves with the glafs of righteousness; that which tells true, and gives them an exact knowledge of themfelves! And then let them examine, what in them, and about them, agrees with Chrift's doctrine and life; and they may foon refolve, whether they are real Christians, or but Heathens christened with the name of Chriftians.

Some teftimonies from ancient and modern writers, in favour of our behaviour.

§. XXXVIII. Marlorat, out of Luther and Calvin, upon that remarkable paffage I just now urged from the apostle James, gives us

the fenfe thofe primitive reformers had of refpect to perfons, in thefe words, viz. To refpect perfons here, is to have regard to the habit and garb the apoftle fignifies, that such refpecting of perfons is fo contrary to true faith, that they are altogether inconsistent: but if the pomp, and other worldly regards prevail, and weaken what is of Chrift, it is a fign of a decaying faith. Yea, fo great is the glory and fplendour of Chrift in a pious foul, that all the glories of the world have no charms, no beauty, in comparison of that, unto one fo righteously inclined. The apostle maketh fuch refpecting of perfons, to be repugnant to the light within them, infomuch as they, who follow thofe practices, are condemned from within themselves. So that fanctity ought to be the reafon or motive of all outward refpect; 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 refufing conformity to the vain refpects of worldly men.

§. XXXIX. But I fhall add to thefe, the admonition of a learned ancient writer, who lived abour 1200 years fince, of great efteem, namely Jerom, who, writing to a noble matron, Celantia, directing her. how to live in the midst of her profperity and honours, amongst many other religious inftructions, fpeaks thus:

Heed not thy nobility, nor let that be a reafon for thee to take place of any; efteem not those of a meaner extraction, to be thy inferiors; for our religion admits of no refpect

of perfons, nor doth it induce us to repute men, from any external condition, but from their inward frame and difpofition of mind it is hereby that we pronounce men noble or base. With God, not to serve fin is to be free; and to excel in virtue is to be noble. God has chofen the mean and contemptible of this world, whereby to humble the great ones. Besides, it is a folly for any to boast his genti. lity, fince all are equally efteemed by God. The ransom of the poor and rich coft Christ an equal expence of blood. Nor is it material in what state a man is born; the new creature hath no diftinction. But if we will forget how we all defcended from one Father; we ought at least perpetually to remember that we have but one Saviour.

§. XL. But fince I am engaged against these fond and fruitlefs cuftoms, the proper effects and delights of vain and proud minds, let me yet add one memorable paffage more, as it is related by the famous Caufabon, in his difcourse of use and cuftom, where he briefly reports, what paffed between Sulpitius Severus and Paulinus, bishop of Nola, (but fuch an one as gave all to redeem captives; whilft others of that function, that they may fhew who is their master, are making many both beggars and captives, by countenancing the plunder and imprisonment of Christians, for pure confcience 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 refufeth to fubfcribe himself fervant, though ir

be to his equal or inferior.' Yet Sulpitius Severus was once fharply chid by Paulinus for fubfcribing himself his fervant, in a letter of his, faying, Take heed hereafter, how thou being from a fervant called into liberty, doft fubfcribe thyfelf fervant unto one, who is thy brother and fellow-fervant: for it is a finful flattery, not a teftimony of humility, to pay thofe honours to a man, and a finner, which are due to the one Lord, and one Mafter, and one God.' This bishop was, at it feems, of Chrift's mind, Why calleft thou me good? There is none good but one. By this we may fee, the fenfe of fome of the more apoftolical bifhops, about the civilities and fafhions, fo much reputed with people that call themfelves Christians and bifhops, and who would be thought their fucceffors. It was then a fin, it is now an accomplishment: it was then a flattery, it is now refpect: it was then fit to be feverely reproved; and now, alas! it is to deferve fevere reproof not to use it. Omonftrous vanity! How much, how deeply, have thofe who are called Chriftians revolted from the plainnefs of the primitive days, and practice of holy men and women in former ages! How are they become degenerated into the loofe, proud, and wanton cuftoms of the world, which knows not God; to whom ufe hath made these things, condemned by fcripture, reafon, and example, almoft natural! And fo infenfible are they of both their caufe and bad effects, that they not only continue to practise them, but plead for them, and unchriftianly

make a very mock of thofe who cannot imitate them. But I fhall proceed to what remains yet further to be faid in our defence, for de-clining another cuftom, which helps to make us fo much the ftumbling block of this light, vain, and inconsiderate age.

CHAP. X.

§. 1. Another piece of non-conformity to the world, which is our fimple and plain fpeech, thou for you. §. 2. Justified from the ufe of words and numbers, fingular and plural.

3. It was, and is the Hebrew, Greek, and Latin fpeech, in fchools and univerfities. §. 4. It is the language of all nations. §. 5. The original of the prefent customs defends our difufe of it. §. 6. If custom should prevail, in a fenfe it would be on our fide. §. 7. It cannot be uncivil, or improper; for God himself, the fathers, prophets, Chrift, and his apoftles ufed it. §. 8. An inftance given in the cafe of Peter, in the palace of the high priest.

9.

It is the practice of man to God in their prayers: the pride of man to expect better to himfelf. §. 10. Teftimonies of feveral writers in vindication of us. §. 11. The Author's convictions; and his exhortation to his reader. §. I. THERE is another piece of our nonconformity to the world, that renders us very clownish to the breeding of it, and that is