CHAPTER XIII.

1. Avarice, the second capital lust, its definition and distinction.—2. It consists in a desire of unlawful things.—3. As in David's case about Uriah's wife.—4. Also Ahab's about Naboth's vineyard.—5. Next, in unlawful desires of lawful things.—6. Covetousness is a mark of false prophets.—7. A reproach to religion.—8. An enemy to government.—9. Treacherous.—10. Oppressive.—11. Judas an example.—12. So Simon Magus.—13. Lastly, in unprofitable hoarding of money.—14. The covetous man a common evil.—15. His hypocrisy.—16. Gold his god.—17. He is sparing, to death.—18. Is reproved by Christ and his followers.—19. Ananias' and Sapphira's sin and judgment.—20. William Tindall's discourse on that subject referred unto.—21. Peter Charron's testimony against it.—22. Abraham Cowley's witty and sharp satire upon it.

I. I am come to the second part of this discourse, which is avarice, or covetousness, an epidemic and a raging distemper in the world, attended with all the mischiefs that can make men miserable in themselves, and in society; so near akin to the foregoing evil, pride, that they are seldom apart: Liberality being almost as hateful to the proud, as to the covetous, I shall define it thus: Covetousness is the love of money or riches; (Ephes. v. 3, 5;) which, as the apostle hath it, "is the root of all evil." (1 Tim. vi. 9, 10.) It branches itself into these three parts: first, desiring of unlawful things; secondly, unlawfully desiring of lawful things; and lastly, hoarding up, or unprofitably withholding the benefit of them from the relief of private persons, or the public. I shall first deliver the sense of Scripture, and what examples are therein affordedagainst this impiety: and next, my own reasons, with some authorities from authors of credit. By which it will appear, that the working of the love of riches out of the hearts of people, is as much the business of the cross of Christ, as the rooting out of any one sin that man is fallen into.

II. And first, of desiring, or coveting of unlawful things: it is expressly forbidden by God himself, in the law He delivered to Moses upon Mount Sinai, for a rule to his people the Jews to walk by: "Thou shalt not covet," said God, "thy neighbour's house: thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour's." (Exodus, xx.) This God confirmed by thundering and lightnings, and other sensible solemnities, to strike the people with more awe in receiving and keeping of it, and to make the breach of these moral precepts more terrible to them. Micah complains in his time, "They covet fields, and take them by violence;" (Mic. ii. 2;) but their end was misery. Therefore was it said of old, "Woe to them that covet an evil covetousness:" this is to our point. We have many remarkable instances of this in Scripture; two of which I will briefly report.

III. David, though otherwise a good man, by unwatchfulness is taken; the beauty of Uriah's wife was too hard for him, being disarmed, and off from his spiritual watch. There was no dissuasive would do; Uriah must be put upon a desperate service, where it was great odds if he survived it. This was to hasten the unlawful satisfaction of his desires, by a way that looked not like direct murder. The contrivance took; Uriah is killed, and his wife is quickly David's. This interpreted David's covetousness. But went it off so? No, his pleasure soon turned to anguish and bitterness of spirit: his soul wasoverwhelmed with sorrow: the waves went over his head: (Psalm li. lxxvii. xlii. 7:) he was consumed within him: he was stuck in the mire and clay; he cried, he wept: yea, his eyes were as a fountain of tears. (Ibid. lxix. 2, 14.) Guiltiness was upon him, and he must be purged; his sins washed white as snow, that were as red as crimson, or he is undone for ever. His repentance prevailed: behold, what work this part of covetousness makes! What evil! What sorrow! O that the people of this covetousness would let the sense of David's sorrow sink deep into their souls, that they might come to David's salvation! Restore me, saith that good man: it seems he once knew a better state: yes, and this may teach the better sort to fear, and stand in awe too, lest they sin and fall. For David was taken at a disadvantage; he was off his watch, and gone from the cross; the law was not his lamp and light, at that instant; he was a wanderer from his safety, his strong tower, and so surprised: then and there it was the enemy met him, and vanquished him.

IV. The second instance is that of Naboth's vineyard: (1 Kings, xxi.:) it was coveted by Ahab and Jezebel: that, which led them to such an unlawful desire, found means to accomplish it. Naboth must die, for he would not sell it. To do it they accuse the innocent man of blasphemy, and find two knights of the post, sons of Belial, to evidence against him. Thus, in the name of God, and in show of pure zeal to his glory, Naboth must die; and accordingly was stoned to death. The news of which coming to Jezebel, she bid Ahab arise and take possession, for Naboth was dead. But God followed both of them with his fierce vengeance. "In the place where the dogs licked the blood of Naboth," said Elijah, in the name of the Lord, "shall dogs lick thy blood, even thine; and I will bring evil upon thee, and take away thy posterity;" and of Jezebel, his wife and partner in his covetousnessand murder, he adds, "The dogs shall eat her flesh by the walls of Jezreel." Here is the infamy and punishment due to this part of covetousness. Let this deter those that desire unlawful things, the rights of others: for God that is just, will certainly repay such with interest in the end. But perhaps these are few; either that they do not, or dare not show it, because the law will bite if they do. But the next part hath company enough, that will yet exclaim against the iniquity of this part of covetousness; and by their seeming abhorrence of it, would excuse themselves of all guilt in the rest: let us consider that.

V. The next, and most common part of covetousness is the unlawful desire of lawful things; especially of riches. Money is lawful, but the love of it is the root of all evil. So riches are lawful, but they that pursue them, fall into divers temptations, snares, and lusts; He calls them uncertain, to show their folly and danger, that set their hearts upon them. Covetousness is hateful to God; he hath denounced great judgments upon those that are guilty of it. God charged it on Israel of old, as one of the reasons of his judgments; "For the iniquity of his covetousness," saith God, "was I wroth and smote him." (Isai. lvii. 17.) In another place, "Every one is given to covetousness, and from the prophet to the priest, every one dealeth falsely;" (Jer. vi. 13;) "therefore will I give their wives unto others, and their fields to them that shall inherit them." (Ibid. viii. 10.) In another place God complained thus: "But thine eyes and thine heart are not but for thy covetousness." (Chap. xxii. 17.) By Ezekiel, God renews and repeats his complaint against their covetousness: "And they come to thee as the people cometh, and sit before thee as my people: they hear thy words, but will not do them; with their mouths they show much love, but their heart goeth after their covetousness." (Ezek.xxxiii. 31.) Therefore God, in the choice of magistrates, made it part of their qualification, to hate covetousness; foreseeing the mischief that would follow to that society or government where covetous men were in power; that self would bias them, and they would seek their own ends at the cost of the public. David desired, that his heart might not incline to covetousness, but to the testimonies of his God. (Psalm cxix. 36.) And the wise man expressly tells us, that "he that hateth covetousness shall prolong his days:" (Prov. xxviii. 16:) making a curse to follow it. And it is by Luke charged upon the Pharisees as a mark of their wickedness: and Christ, in that evangelist, bids his followers "Take heed and beware of covetousness:" (Luke, xii. 15:) and he giveth a reason for it that carrieth a most excellent instruction in it; for, saith he, "a man's life consisteth not in the abundance of the things which he possesseth:" (Mark, vii. 21, 22:) but he goeth further; he joins covetousness with adultery, murder, and blasphemy. No wonder then if the apostle Paul is so liberal in his censure of this evil: he placeth it with all unrighteousness, to the Romans; to the Ephesians he writeth the like, adding, "Let not covetousness be so much as named among you:" (Rom. i. 29; Eph. v. 3:) and bids the Colossians mortify their members; (Col. iii. 5;) and names several sins, as fornication, uncleanness, and such like, but ends with covetousness: which, saith he, is idolatry. And we know there is not a greater offence against God: nay, this very apostle calls "the love of money the root of all evil;" "which," said he, "whilst some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. For they that will be rich, fall into temptation, and a snare, and many foolish and hurtful lusts. O man of God," saith he to his beloved friend Timothy, "flee these things, and follow after righteousness, faith, patience, and meekness," (1 Tim. vi. 9-11.)

VI. Peter was of the same mind; for he maketh covetousness to be one of the great marks of the false prophets and teachers that should arise among Christians, and by that they might know them, "who," saith he, "through covetousness shall with feigned words make merchandise of you." (2 Peter, ii. 3.) To conclude, therefore, the author to the Hebrews, at the end of his epistle, leaves this, with other things, not without great zeal and weight upon them: "Let," says he, "your conversation be without covetousness;" (Heb. xiii. 5;) he rests not in this generality, but goes on, "and be content with such things as ye have; for God hath said, I will never leave thee nor forsake thee." What then? Must we conclude that those who are not content, but seek to be rich, have forsaken God? The conclusion seems hard; but yet it is natural; for such, it is plain, are not content with what they have; they would have more: they covet to be rich, if they may: they live not with that dependence and regard to Providence to which they are exhorted, nor is godliness, with content, great gain to them.

VII. And truly it is a reproach to a man, especially to a religious man, that he knows not when he hath enough; when to leave off; when to be satisfied: that notwithstanding God sends him one plentiful season of grain after another, he is so far from making that the cause of withdrawing from the traffic of the world, that he makes it a reason for launching further into it; as if the more he hath, the more he may. He therefore reneweth his appetite, bestirs himself more than ever, that he may have a share in the scramble, while anything is to be got: this is as if cumber, not retirement; and gain, not content, were the duty and comfort of a Christian. O that this thing were better considered! for by not being so observable nor obnoxious to the law, as other vices are, there is more danger for want of that check. It is plain that mostpeople strive not for substance, but for wealth. Some there be that love it strongly, and spend it liberally when they have got it. Though this be sinful, yet more commendable than to love money for money's sake; that is one of the basest passions the mind of man can be captivated with; a perfect lust; and a greater, and more soul-defiling one there is not in the whole catalogue of concupiscence. Which considered, should quicken people into a serious examination, how far this temptation of love of money hath entered them; and the rather because the steps it maketh into the mind, are almost insensible, which renders the danger greater. Thousands think themselves unconcerned in the caution, that yet are perfectly guilty of the evil. Now can it be otherwise, when those that have, from a low condition, acquired thousands, labour yet to advance, yea, double and treble those thousands; and that with the same care and contrivance by which they got them? Is this to live comfortably, or to be rich? Do we not see how early they rise; how late they go to bed? How full of the change, the shop, the warehouse, the custom-house; of bills, bonds, charter-parties, &c. they are? Running up and down, as if it were to save the life of a condemned innocent. An insatiable lust, and therein ungrateful to God, as well as hurtful to men, who giveth it to them to use, and not to love: that is, the abuse. And if this care, contrivance, and industry, and that continually, be not from the love of money in those that have ten times more than they began with, and much more than they spend or need, I know not what testimony man can give of his love for anything.

VIII. To conclude: It is an enemy to government in magistrates; for it tends to corruption. Wherefore those that God ordained were such as feared Him and hated covetousness. Next, it hurts society: for old traders keep the young ones poor: and the great reason why somehave too little, and so are forced to drudge like slaves to feed their families, and keep their chin above the water, is, because the rich hold fast and press to be richer, and covet more, which dries up the little streams of profit from smaller folks. There should be a standard, both as to the value and time of traffic; and then the trade of the master to be shared among his servants that deserve it. This were both to help the young to get their livelihood, and to give the old time to think of leaving this world well, in which they have been so busy, that they might obtain a share in the other, of which they have been so careless.

IX. There is yet another mischief to government; for covetousness leads men to abuse and defraud it, by concealing or falsifying the goods they deal in: as bringing in forbidden goods by stealth: or lawful goods, so as to avoid the payment of dues, or owning the goods of enemies for gain; or that they are not well made, or full of measure; with abundance of that sort of deceit.

X. But covetousness has caused destructive feuds in families; for estates falling into the hands of those whose avarice has put them upon drawing greater profit to themselves than was consistent with justice, has given birth to much trouble, and caused great oppression; it too often falling out, that such executors have kept the right owners out of possession with the money they should pay them.

XI. But this is not all; for covetousness betrays friendship; a bribe cannot be better placed to do an ill thing, or undo a man. Nay, it is too often a murderer both of soul and body; of the soul, because it kills that life it should have in God: where money masters the mind, it extinguishes all love to better things: of the body, for it will kill for money, by assassinations, poisons, false witness, &c. I shall end this head on covetousness, with thesin and doom of two covetous men, Judas, and Simon the sorcerer.

Judas's religion fell in thorny ground: love of money choked him. Pride and anger in the Jews endeavoured to murder Christ; but till covetousness set her hand to effect it, they were all at a loss. They found Judas had the bag, and probably loved money; they would try him, and did. The price was set, and Judas betrays his Master, his Lord, into the hands of his most cruel adversaries. But to do him right he returned the money, and to be revenged on himself, was his own hangman. A wicked act, a wicked end. Come on, you covetous: what say you now to brother Judas? was he not an ill man? did he not very wickedly? Yes, yes: would you have done so? No, no: by no means. Very well; but so said those wicked Jews of stoning the prophets, and that yet crucified the beloved Son of God; He that came to save them, and would have done it, if they had received Him, and not rejected the day of their visitation. Rub your eyes well, for the dust is got into them; and carefully read in your own consciences, and see if, out of love to money, you have not betrayed the Just One in yourselves, and so are brethren with Judas in iniquity. I speak for God against an idol; bear with me. Have you not resisted, yea, quenched the good Spirit of Christ in your pursuit after your beloved wealth? Examine yourselves, try yourselves; know ye not your own selves: if Christ dwell not, if He rule not, and be not above all beloved in you, ye are reprobates: in an undone condition! (2 Cor. xiii. 5.)

XII. The other covetous man is Simon the sorcerer, a believer too: but his faith could not go deep enough for covetousness. (Acts, viii. 9-24.) He would have driven a bargain with Peter: so much money for so much Holy Ghost; that he might sell it again, and make a good tradeof it; corruptly measuring Peter by himself, as if he had only a better knack of cozening the people than himself, who had set up in Samaria for the great power of God, before the power of God in Philip and Peter undeceived the people. But what was Peter's answer and judgment? "Thy money," says he, "perish with thee; thou hast neither part nor lot in this matter: thou art in the gall of bitterness, and in the bond of iniquity." A dismal sentence. Besides, covetousness tends to luxury, and rises often out of it: for from having much, they spend much, and so become poor by luxury: such are covetous to get, to spend more, which temperance would prevent. For if men would not, or could not, by good laws well executed, and a better education, be so lavish in their tables, houses, furniture, apparel, and gaming, there would be no such temptation to covet earnestly after what they could not spend: for there is but here and there a miser that loves money for money's sake.

XIII. Which leads to the last and basest part of covetousness, which is yet the most sordid, to wit, hoarding up, or keeping money unprofitably, both to others and themselves too. This is Solomon's miser, that makes himself rich, and hath nothing: (Prov. xiii. 7:) a great sin in the sight of God. He complained of such as had stored up the labours of the poor in their houses; he calls it their spoils, and it is a grinding of the poor, because they see it not again. But he blesseth those that consider the poor, and commandeth every one, to open freely to his brother that is in need; (Psalm xli. 1; Deut. xv. 7, 8;) not only he that is spiritually, but naturally so; and not to withhold his gift from the poor. The apostle chargeth Timothy, in the sight of God, and before Jesus Christ, that "he fail not to charge them that are rich in this world, that they trust not in their uncertain riches, but in the living God, who giveth liberally; and that they dogood with them, that they may be rich in good works." (1 Tim. vi. 17, 18.) Riches are apt to corrupt; and that which keeps them sweet and best is charity: he that uses them not gets them not for the end for which they are given, but loves them for themselves, and not their service. The miser is poor in his wealth: he wants for fear of spending; and increases his fear with his hope, which is his gain; and so tortures himself with his pleasure; the most like to the man that hid his talent in a napkin, of all others, for this man's talents are hid in his bags out of sight, in vaults, under boards, behind wainscots: else upon bonds and mortgages, growing but as underground; for it is good to none.

XIV. The covetous man hates all useful arts and sciences as vain, lest they should cost him something the learning: wherefore ingenuity has no more place in his mind than in his pocket. He lets houses fall, to prevent the charge of repairs: and for his spare diet, plain clothes, and mean furniture, he would place them to the account of moderation. O monster of a man! that can take up the cross for covetousness, and not for Christ.

XV. But he pretends negatively to some religion too; for he always rails at prodigality, the better to cover his avarice. If you would bestow a box of spikenard on a good man's head; to save money, and to seem righteous, he tells you of the poor: but if the poor come, he excuses his want of charity with the unworthiness of the object, or the causes of his poverty, or that he can bestow his money upon those that deserve it better; who rarely opens his purse till quarter-day for fear of losing it.

XVI. But he is more miserable than the poorest; for he enjoys not what he yet fears to lose; they fear not what they do not enjoy. Thus is he poor by overvaluing his wealth: but he is wretched that hungers with money in a cook's shop: yet having made a god of hisgold, who knows, but he thinks it unnatural to eat what he worships?

XVII. But, which aggravates this sin, I have myself once known some, that to get money have wearied themselves into the grave; and to be true to their principle, when sick would not spare a fee to a doctor, to help the poor slave to live; and so died to save charges: a constancy that canonizes them martyrs for money.

XVIII. But now let us see what instances the Scripture will give us in reproof of the sordid hoarders and hiders of money. A good-like young man came to Christ, and inquired the way to eternal life: Christ told him, he knew the commandments: he replied, he had kept them from his youth: it seems he was no loose person, and indeed such are usually not so, to save charges. And "yet lackest thou one thing," saith Christ; "sell all, distribute it to the poor, and thou shalt have treasure in heaven, and come and follow Me." It seems Christ pinched him in the sore place; He hit the mark, and struck him to the heart: who knew his heart; by this He tried how well he had kept the commandment, "To love God above all." It was said, the young man was very sorrowful, and went his way; and the reason which is given is, that he was very rich. The tides met, money and eternal life: contrary desires: but which prevailed? Alas! his riches. But what said Christ to this? How hardly shall they that have riches enter into the kingdom of God! He adds, "It is easier for a camel to go through a needle's eye, than for a rich man to enter the kingdom of heaven:" that is, such a rich man, to wit, a covetous rich man, to whom it is hard to do good with what he has: it is more than a miracle: O who then would be rich and covetous! It was upon these rich men that Christ pronounced his woe, saying, "Woe unto you that are rich, for ye have received your consolation here." What! none in the heavens?No, unless you become willing to be poor men, can resign all, live loose to the world, have it at arm's end, yea, under foot; a servant, and not a master.

XIX. The other instance is a very dismal one too: it is that of Ananias and Sapphira. In the beginning of the apostolical times, it was customary for those who received the word of life, to bring what substance they had and lay it at the apostles' feet: of these Joses, surnamed Barnabas, was exemplary. Among the rest, Ananias and his wife Sapphira, confessing to the truth, sold their possession, but covetously reserved some of the purchase-money from the common purse to themselves, and brought a part for the whole, and laid it at the apostles' feet. But Peter, a plain and bold man, in the majesty of the Spirit, said, "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost; and to keep back part of the price of the land? Whilst it remained, was it not thine own? And after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God." (Acts, v. 3, 4.) But what followed this covetousness and hypocrisy of Ananias? Why, "Ananias hearing these words, fell down, and gave up the ghost." The like befel his wife, being privy to the deceit their avarice had led them to. And it is said, that "great fear came upon all the church, and those that heard of these things:" and also should on those that now read them. For if this judgment was shown and recorded that we should beware of the like evils, what will become of those who, under the profession of Christianity, a religion that teaches men to live loose from the world, and to yield up all to the will and service of Christ and his kingdom, not only retain a part, but all; and cannot part with the least thing for Christ's sake? I beseech God to incline the hearts of my readers to weigh these things. This had not befallen Ananias and Sapphira,if they had acted as in God's presence, and with that entire love, truth, and sincerity that became them. O that people would use the light that Christ has given them, to search and see how far they are under the power of this iniquity! For would they but watch against the love of the world, and be less in bondage to the things that are seen, which are temporal, they would begin to set their hearts on things above, that are of an eternal nature. Their life would be hid with Christ in God, out of the reach of all the uncertainties of time, and troubles, and changes of mortality. Nay, if people would but consider how hardly riches are got, how uncertainly they are kept, the envy they bring; that they can neither make a man wise, nor cure diseases, nor add to life, much less give peace in death; no, nor hardly yield any solid benefit above food or raiment, (which may be had without them,) and that if there be any good use for them, it is to relieve others in distress; being but stewards of the plentiful providences of God, and consequently accountable for our stewardship; if, I say, these considerations had any room in our minds, we should not thus post to get, nor care to hide and keep such a mean and impotent thing. O that the cross of Christ, which is the Spirit and power of God in man, might have more place in the soul, that it might crucify us more and more to the world, and the world to us; that, like the days of paradise, the earth might again be the footstool, and the treasure of the earth a servant, and not a god to man!—Many have written against this vice; three I will mention.

XX. William Tindall, that worthy apostle of the English reformation, has an entire discourse, to which I refer the reader, entitled, "The Parable of the Wicked Mammon." The next is——

XXI. Peter Charron, a famous Frenchman, and in particular for the book he wrote of wisdom, hath a chapteragainst covetousness; part of which take as followeth: "To love and affect riches is covetousness: not only the love and affection, but also every over-curious care and industry about riches. The desire of goods, and the pleasure we take in possessing them, are grounded only upon opinion: the immoderate desire to get riches is a gangrene in our soul, which with a venomous heat consumeth our natural affections, to the end it might fill us with virulent humours. So soon as it is lodged in our hearts, all honest and natural affection, which we owe either to our parents, our friends, or ourselves, vanisheth away: all the rest, in respect of our profit, seemeth nothing; yea, we forget in the end, and condemn ourselves, our bodies, our minds, for this transitory trash; and as our proverb is, We sell our horse to get us hay. Covetousness is the vile and base passion of vulgar fools, who account riches the principal good of a man, and fear poverty as the greatest evil; and not contenting themselves with necessary means, which are forbidden no man, weigh that which is good in a goldsmith's balance; when nature hath taught us to measure it by the ell of necessity. For, what greater folly can there be than to adore that which nature itself hath put under our feet, and hidden in the earth, as unworthy to be seen; yea, rather to be contemned, and trampled under foot? This is that which the sin of man hath only torn out of the entrails of the earth, and brought unto light to kill himself. We dig out the earth, and bring to light those things for which we would fight: we are not ashamed to esteem those things most highly which are in the lowest parts of the earth. Nature seemeth even in the first birth of gold, after a sort, to have presaged the misery of those that are in love with it; for it hath so ordered the matter, that in those countries where it groweth there groweth with it neither grass nor plant, nor other thing that is worth anything: as giving us to understandthereby, that in those minds where the desire of this metal groweth, there cannot remain so much as a spark of true honour and virtue. For what thing can be more base than for a man to degrade, and to make himself a servant and a slave to that which should be subject unto him? Riches serve wise men, but command a fool: for a covetous man serveth his riches, and not they him: and he is said to have goods as he hath a fever, which holdeth and tyrannizeth over a man, not he over it. What thing more vile, than to love that which is not good, neither can make a good man? Yea is common, and in the possession of the most wicked in the world; which many times perverts good manners, but never amends them: without which, so many wise men have made themselves happy; and by which so many wicked men have come to a wicked end. To be brief; what thing more miserable, than to bind the living to the dead, as Mezentius did, to the end their death might be languishing, and the more cruel; to tie the spirit unto the excrement and scum of the earth; to pierce through his own soul with a thousand torments, which this amorous passion of riches brings with it; and to entangle himself with the ties and cords of this malignant thing, as the Scripture calls them, which doth likewise term them thorns and thieves, which steal away the heart of man, snares of the devil, idolatry, and the root of all evil? And truly he that shall see the catalogue of those envies and molestations which riches engender into the heart of man, as their proper thunderbolt and lightning, they would be more hated than they are now loved. Poverty wants many things, but covetousness all: a covetous man is good to none, but worse to himself." Thus much of Charron, a wise and great man. My next testimony is yielded by an author not unlikely to take with some sort of people for his wit; may they equally value his morality, and the judgment of his riper time.

XXII. Abraham Cowley, a witty and ingenious man, yieldeth us the other testimony: of avarice he writeth thus: "There are two sorts of avarice, the one is but a bastard-kind, and that is a rapacious appetite of gain; not for its own sake, but for the pleasure of refunding it immediately through all the channels of pride and luxury. The other is the true kind, and properly so called, which is a restless and insatiable desire of riches, not for any further end or use, but only to hoard and preserve, and perpetually increase them. The covetous man of the first kind, is like a greedy ostrich, which devoureth any metal, but it is with an intent to feed upon it, and in effect, it maketh a shift to digest and excern it. The second is like the foolish chough, which loveth to steal money, only to hide it. The first doth much harm to mankind, and a little good to some few: the second doth good to none; no, not to himself. The first can make no excuse to God or angels, or rational men, for his actions: the second can give no reason or colour, not to the devil himself, for what he doth: he is a slave to mammon without wages. The first maketh a shift to be beloved, aye, and envied too, by some people: the second is the universal object of hatred and contempt. There is no vice hath been so pelted with good sentences, and especially by the poets, who have pursued it with satires and fables, and allegories and allusions, and moved, as we say, every stone to fling at it; among which I do not remember a finer correction than that which was given it by one line of Ovid's:

MultaLuxuriæ desunt, omnia avaritiæ."

Which is,

"Much is wanting to luxury, all to avarice."

To which saying I have a mind to add one member, and render it thus: poverty wants some, luxury many, avariceall things. Somebody saith of a virtuous and wise man that having nothing, he hath all. This is just his antipode, who having all things, yet hath nothing.

And O! what man's condition can be worseThan his, whom plenty starves, and blessings curse?The beggars but a common fate deplore,The rich poor man's emphatically poor.

"I wonder how it cometh to pass, that there hath never been any law made against him: against him do I say? I mean for him. As there are public provisions made for all other madmen, it is very reasonable that the king should appoint some persons to manage his estate, during his life, for his heirs commonly need not that care, and out of it to make it their business to see that he should not want alimony befitting their condition; which he could never get out of his own cruel fingers. We relieve idle vagrants and counterfeit beggars, but have no care at all of these really poor men, who are, methinks, to be respectfully treated, in regard of their quality. I might be endless against them, but I am almost choked with the superabundance of the matter. Too much plenty impoverisheth me, as it doth them." Thus much against avarice, that moth of the soul, and canker of the mind.

1. Luxury, what it is, and the mischief of it to mankind. An enemy to the cross of Christ.—2. Of luxury in diet, how unlike Christ, and contrary to Scripture.—3. The mischief it does to the bodies, as well as the minds of people.—4. Of luxury in the excess of apparel, and of recreations; that sin brought the first coat: people not to be proud of the badge of their misery.—5. The recreations of the times, enemies to virtue: they rise from degeneracy.—6. The end of clothes allowable; the abuse reprehended.—7. The chief recreation of good men of old was to serve God, and do good to mankind, and follow honest vocations, not vain sports and pastimes.—8. The Heathen knew and did better things. The sobriety of infidels above Christians.—9. Luxury condemned in the case of the rich man.—10. The doctrine of the Scripture positively against a voluptuous life.

I. I am now come to the other extreme, and that is luxury, which is an excessive indulgence of self, in ease and pleasure. This is the last great impiety struck at in this discourse of the holy cross of Christ, which indeed is much the subject of its mortifying virtue and power. A disease as epidemical, as killing: it creeps into all stations and ranks of men: the poorest often exceeding their ability to indulge their appetite; and the rich frequently wallowing in those things that please the lusts of their eye and flesh, and the pride of life: as regardless of the severe discipline of JESUS, whom they call Saviour, as if luxury, and not the cross, were the ordained way to heaven. What shall we eat, what shall we drink, and what shall we put on? once the care of luxurious heathens, is now the practice of, and which is worse, the study ofpretended Christians. But let such be ashamed, and repent; remembering that Jesus did not reproach the Gentiles for those things, to indulge his followers in them. They that will have Christ to be theirs, must be sure to be his; to be like-minded, to live in temperance and moderation, as knowing the Lord is at hand. Sumptuous apparel, rich unguents, delicate washes, stately furniture, costly cookery, and such diversions as balls, masques, music-meetings, plays, romances, &c., which are the delight and entertainment of the times, belong not to the holy path that Jesus and his true disciples and followers trod to glory. No, "Through many tribulations," says none of the least of them, "must we enter the kingdom of God." (Acts, xiv. 22.) I do earnestly beseech the gay and luxurious, into whose hands this discourse shall be directed, to consider well the reasons and examples here advanced against their way of living; if happily they may come to see how remote it is from true Christianity, and how dangerous to their eternal peace. God Almighty, by his grace, soften their hearts to instruction, and shed abroad his tender love in their souls, that they may be overcome to repentance, and to the love of the holy way of the cross of Jesus, the blessed Redeemer of men. For they cannot think that He can benefit them, while they refuse to lay down their sins for the love of Him that laid down his life for the love of them. Or that He will give them a place in heaven, that refuse Him any in their hearts on earth. But let us examine luxury in all its parts.

II. Luxury has many parts; the first that is forbidden by the self-denying Jesus, is gluttony, "Take no thought, saying, What shall we eat, or what shall we drink?—for after these things do the Gentiles seek:" (Mat. vi. 31, 32:) as if He had said, The Heathen, such as live without the true God, whose care is to please their appetite, more than to seek God and his kingdom: you must not do so,but "seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." (Mat. vi. 33.) That which is convenient for you will follow: let everything have its time and order.

This carries a serious reprehension to the luxurious eater and drinker, who is taken up with an excessive care of his palate, what shall he eat, and what shall he drink: who being often at a loss what to have next, therefore has an officer to invent, and a cook to dress, disguise, and drown the species, that it may cheat the eye, look new and strange; and all to excite an appetite, or raise an admiration. To be sure there is great variety, and that curious and costly; the sauce, it may be, dearer than the meat; and so full is he fed, that without it he can scarce find out a stomach; which is to force a hunger, rather than to satisfy it.—And as he eats, so he drinks: rarely for thirst, but pleasure: to please his palate. For that purpose he will have divers sorts, and he must taste them all: one, however good, is dull and tiresome; variety is more delightful than the best; and therefore the whole world is little enough to fill his cellar. But were he temperate in his proportions, his variety might be imputed rather to curiosity than luxury. But what the temperate man uses as a cordial, he drinks by full draughts, till inflamed by excess, he is fitted to be an instrument of mischief, if not to other persons, yet always to himself, whom perhaps at last he knows not: for such brutality are some come to, they will sip themselves out of their own knowledge. This is the lust of the flesh, that is not of the Father, but of the world; for upon this comes in the music and dance, and mirth, and the laughter, which is madness; (Eccl. ii. 2;) that the noise of one pleasure may drown the iniquity of another, lest his own heart should deal too plainly with him. Thus the luxurious live: they forget God, they regard not the afflicted. O that the sonsand daughters of men would consider their wantonness and their iniquity in these things! How ill do they requite the goodness of God in the use and abuse of the plenty He yields them! How cruel are they to his creatures, how lavish of their lives and virtue, how thankless for them: forgetting the Giver, and abusing his gifts, and despising counsel, and casting instruction behind them! They lose tenderness and forget duty, being swallowed up of voluptuousness, adding one excess to another. God rebuked this sin in the Jews, by the prophet Amos: "Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the stall; that chant to the sound of the viol, and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph." (Amos, vi. 3-6.) These, it seems, were the vices of the degenerate Jews, under all their pretence to religion; and are they not of Christians at this day? Yea they are, and these are the great parts of luxury struck at in this discourse. Remember the rich man, with all his sumptuous fare, went to hell: and the apostle pronounces heavy woes upon those "whose god is their belly: for such glory in their shame." (Phil. iii. 19.)

Christ places these things to the courts of worldly kings, not his kingdom: making them unseemly in his followers: his feast therefore, to the multitude, which was his miracle, was plain and simple; enough, but without curiosity or art of cookery: and it went down well, for they were hungry; the best and fittest time to eat. And the apostle, in his directions to his much-beloved Timothy, debases the lovers of worldly fulness; advising him to godliness and content as the chiefest gain: adding, "andhaving food and raiment, let us therewith be content." (1 Tim. vi. 6, 8.) Behold the abstemious, and most contented life of those pilgrims, the sons of heaven, and immortal offspring of the great power of God; they were in fasts and perils often, and ate what was set before them; and in all conditions learned to be contented. O blessed men! O blessed spirits! Let my soul dwell with yours for ever.

III. But the diseases which luxury begets and nourishes, make it an enemy to mankind: for besides the mischief it brings to the souls of people, it undermines health, and shortens the life of man, in that it gives but ill nourishment and so leaves and feeds corrupt humours, whereby the body becomes rank and foul, lazy and scorbutic; unfit for exercise, and more for honest labour. The spirits being thus loaded with ill flesh, and the mind effeminated, a man is made inactive, and so useless in civil society; for idleness follows luxury, as well as diseases. These are the burdens of the world, devourers of good things, self-lovers, and so forgetters of God: but which is sad, and yet just, the end of those that forget God, is to be turned into hell. (Psalm ix. 19.)

IV. But there is another part of luxury that has great place with vain man and woman, and that is the gorgeousness of apparel, one of the most foolish, because most costly, empty, and unprofitable excesses people can well be guilty of.

V. Nor is it otherwise with recreations, as they call them; for these are nearly related. Man was made a noble, rational, grave creature; his pleasure stood in his duty, and his duty in obeying God: which is to love, fear, adore, and serve Him; and in using the creation with true temperance and godly moderation; as knowing well that the Lord, his judge, was at hand, the inspector and rewarder of his works. In short, his happiness was in his communionwith God; his error was to leave that conversation, and let his eyes wander abroad to gaze on transitory things. If the recreations of the age were as pleasant and necessary as they are said and made to be, unhappy then would Adam and Eve have been, that never knew them. But had they never fallen, and the world been tainted by their folly and ill example, perhaps man had never known the necessity or use of many of these things. Sin gave them birth, as it did the other; they were afraid of the presence of the Lord, which was the joy of their innocency, when they had sinned; and then their minds wandered, sought other pleasures, and began to forget God; as He complained afterwards by the prophet Amos, "They put far away the evil day: they eat the fat of the flock: they drink wine in bowls: they anoint themselves with the chief perfumes: they stretch themselves upon beds of ivory: they chant to the sound of the viol, and invent upon themselves instruments of music, like David," (Amos, vi. 3-6,) not heeding or remembering the afflictions and captivity of poor Joseph: him they wickedly sold, innocency was quite banished, and shame soon began to grow a custom, till they were grown shameless in the imitation. And truly, it is now no less a shame to approach primitive innocence by modest plainness, than it was matter of shame to Adam that he lost it, and became forced to tack fig-leaves for a covering. Wherefore in vain do men and women deck themselves with specious pretences to religion, and flatter their miserable souls with the fair titles of Christian, innocent, good, virtuous, and the like, whilst such vanities and follies reign. Wherefore to you all, from the eternal God, I am bound to declare, you mock Him that will not be mocked, and deceive yourselves; (Gal. vi. 7;) such intemperance must be denied, and you must know yourselves changed, and more nearly approached to primitive purity, before you can beentitled to what you do now but usurp; for none but those who are led by the Spirit of God are the children of God, (Rom. viii. 14; Gal. v. 23,) which guides into all temperance and meekness.

VI. But the Christian world, as it would be called, is justly reprovable, because the very end of the first institution of apparel is grossly perverted. The utmost service that clothes originally were designed for, when sin had stripped them of their native innocence, was, as hath been said, to cover them; therefore plain and modest: next, to fence out cold; therefore substantial: lastly, to declare sexes; therefore distinguishing. So that then necessity provoked to clothing, now, pride and vain curiosity; in former times some benefit obliged, but now, wantonness and pleasure: then they minded them for covering, but now, that is the least part; their greedy eyes must be provided with gaudy superfluities: as if they made their clothes for trimming, to be seen rather than worn; only for the sake of other curiosities that must be tacked upon them, although they neither fence from cold, nor distinguish sexes; but signally display their wanton, fantastic, full-fed minds, that have them.

VII. Then the recreations were to serve God, be just, follow their vocations, mind their flocks, do good, exercise their bodies in such a manner as was suitable to gravity, temperance, and virtue; but now that word is extended to almost every folly; so much are men degenerated from Adam in his disobedience; so much more confident and artificial are they grown in all impieties: yea, their minds, through custom, are become so very insensible of the inconveniency that attends the like follies, that what was once mere necessity, is now the delight, pleasure, and recreation of age. How ignoble is it, how ignominious and unworthy of a reasonable creature! Man, who is endued with understanding, fit to contemplate immortality,and made a companion (if not superior) to angels, that he should mind a little dust, a few shameful rags; inventions of mere pride and luxury; toys so apish and fantastic, entertainments so dull and earthly, that a rattle, a baby, a hobby-horse, a top, are by no means so foolish in a simple child, not unworthy of his thoughts, as are such inventions of the care and pleasure of men! It is a mark of great stupidity that such vanities should exercise the noble mind of man, and image of the great Creator of heaven and earth.

VIII. Of this many among the very Heathens of old had so clear a prospect that they detested all such vanity, looking upon curiosity in apparel, and that variety of recreations, now in vogue and esteem with false Christians, to be destructive of good manners, in that it more easily stole away the minds of people from sobriety to wantonness, idleness, effeminacy, and made them only companions for the beast that perishes: witness those famous men, Anaxagoras, Socrates, Plato, Aristides, Cato, Seneca, Epictetus, &c., who placed true honour and satisfaction in nothing below virtue and immortality. Nay, such are the remains of innocence among some Moors and Indians in our times, that if a Christian (though he must be an odd one) fling out a filthy word, it is customary with them, by way of moral, to bring him water to purge his mouth. How much do the like virtues and reasonable instances accuse people, professing Christianity, of gross folly and intemperance! O that men and women had the fear of God before their eyes; and that they were so charitable to themselves, as to remember whence they came, what they are doing, and to what they must return: that so more noble, more virtuous, more rational and heavenly things might be the matters of their pleasure and entertainment; that they would be once persuaded to believe how inconsistent the folly, vanity, and conversation they are mostly exercisedin, really are with the true nobility of a reasonable soul; and let that just principle, which taught the Heathens, teach them; lest it be found more tolerable for Heathens than such Christians, in the day of account. For if their shorter notions, and more imperfect sense of things could yet discover so much vanity; if their degree of light condemned it, and they, in obedience thereunto, disused it, doth it not behove Christians much more?

IX. Again these things, which have been hitherto condemned, have never been the conversation or practice of the holy men and women of old times, whom the Scriptures recommend for holy examples, worthy of imitation. Abraham, Isaac, and Jacob were plain men, and princes, as graziers are, over their families and flocks. They were not solicitous for the vanities so much lived in by the people of this generation, for they pleased God by faith. The first forsook his father's house, kindred, and country; a true type or figure of that self-denial all must know, that would have Abraham to their father. They must not think to live in those pleasures, fashions, and customs they are called to leave; no, but part with all hopes of the great recompense of reward, and that better country which is eternal in the heavens. (Heb. xi. 26, 15; Rom. v. 1.) The prophets were generally poor; one a shepherd, another a herdsman, &c. They often cried out unto the full-fed wanton Israelites to repent, to fear and dread the living God, to forsake the sins and vanities they lived in; but they never imitated them. John the Baptist, the messenger of the Lord, preached his embassy to the world in a coat of camel's-hair, a rough and homely garment. (Matt. iii. 4.) Nor can it be conceived that Jesus Christ himself was much better apparelled, who, according to the flesh, was of poor descent, and in life, of great plainness; insomuch that it was usual in a way of derision to say, "Is not this Jesus, the carpenter, the son of Mary?"(Matt. xiii. 55; Mark, vi. 3.) And this Jesus tells his followers, "That as for soft raiment, gorgeous apparel and delicacies, they were for king's courts:" (Luke, vii. 25:) implying, that He and his followers were not to seek after those things; but seems thereby to express the great difference that was betwixt the lovers of the fashions and customs of the world, and those whom He had chosen out of it. And He did not only come in that mean and despicable manner himself, that He might stain the pride of all flesh, but therein became exemplary to his followers, what a self-denying life they must lead, if they would be his true disciples. Nay, He further leaves it with them in a parable, to the end that it might make the deeper impression, and that they might see how inconsistent a pompous, worldly-pleasing life is with the kingdom He came to establish and call men to the possession of: and that is the remarkable story of Dives, who is represented first, as a rich man; (Luke, xvi. 19. &c.;) next as a voluptuous man, in his rich apparel, his many dishes, and his pack of dogs; and lastly, as an uncharitable man, or one who was more concerned to please the lust of the eye, the lust of the flesh, and the pride of life, and fare sumptuously every day, than to take compassion of poor Lazarus at his gate: no, his dogs were more pitiful and kind than he. But what was the doom of this jolly man, this great rich man? We read it was everlasting torment; but that of Lazarus, eternal joy with Abraham, Isaac, and Jacob, in the kingdom of God. In short, Lazarus was a good man, the other a great man: the one poor and temperate, the other rich and luxurious: there are too many of them alive; and it were well, if his doom might awaken them to repentance.

X. Nor were the twelve apostles, the immediate messengers of the Lord Jesus Christ, other than poor men, one a fisherman, another a tent-maker; and he that was of thegreatest, though perhaps not the best employment, was a custom-gatherer. (Matt. iv. 18; ix. 9; Acts, xviii. 3.) So that it is very unlikely that any of them were followers of the fashions of the world: nay, they were so far from it, that, as became the followers of Christ, (1 Cor. iv. 9-14,) they lived poor, afflicted, self-denying lives; bidding the churches to walk as they had them for examples. (Phil. iii. 1, 7; 1 Pet. ii. 21.) And to shut up this particular, they gave this pathetic account of the holy women in former times, as an example of godly temperance, (1 Pet. iii. 3, 4,) namely, that first they did expressly abstain from gold, silver, plaited hair, fine apparel, or such like; and next, that their adornment was a meek and quiet spirit, and the hidden man of the heart, which are of great price with the Lord; affirming that such as live in pleasure, are dead whilst they live: (1 Tim. v. 6; Luke, viii. 14:) for that the cares and pleasures of this life choke and destroy the seed of the kingdom, and quite hinder all progress in the hidden and divine life. Wherefore we find that the holy men and women of former times were not accustomed to these pleasures and vain recreations; but having their minds set on things above, sought another kingdom, which consists in righteousness, peace, and joy in the Holy Spirit: who having obtained a good report, and entered into their eternal rest; therefore their works follow, and praise them in the gates. (Rom. xiv. 17; Heb. xi. 2; iv. 9; Rev. xiv. 13.)

1. The judgments of God denounced upon the Jews for their luxury; all ranks included.—2. Christ charges his disciples to have a care of the guilt of it: a supplication to the inhabitants of England.—3. Temperance pressed upon the churches by the apostles.—4. An exhortation to England to measure herself by that rule.—5. What Christian recreations are.—6. Who need other sports to pass away their time are unfit for heaven and eternity.—7. Man has but a few days: they may be better bestowed: this doctrine is ungrateful to none that would be truly blessed.—8. Not only good is omitted by this luxurious life, but evil committed, as breach of marriage and love, loss of health and estate, &c. Playhouses and stages most instrumental to this mischief.—9. How youth are by them inflamed to vanity: what mischief comes of revels, gamings, &c. Below the life of noble heathens.—10. The true disciples of Jesus are mortified in these things: the pleasure and reward of a good employment of time.

I. But such excess in apparel and pleasure was not only forbidden in Scripture, but it was the ground of that lamentable message by the prophet Isaiah to the people of Israel: "Moreover the Lord saith, Because the daughters of Zion are haughty, and walked with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet; therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts; in that day the Lord will take away the bravery of their tinkling ornaments, and their cauls, (or net-works in the Hebrew,) and their round tires like the moon; the chains and the bracelets, and the mufflers; the bonnets, and the ornaments of the legs, and the head-bands, andthe tablets, and ear-rings, the rings and nose-jewels; the changeable suits of apparel, and the mantles, and the wimples, and the crisping-pins; the glasses, and the fine linen, and the hoods and the veils; and it shall come to pass, that instead of sweet smell, there shall be a stink; and instead of a girdle, a rent; and instead of well-set hair, baldness; and instead of a stomacher, a girding of sackcloth, and burning instead of beauty: thy men shall fall by the sword, and thy mighty in the war; and her gates shall lament and mourn, and she being desolate, shall sit upon the ground."[4](Isa. iii. 16-26.) Behold, O vain and foolish inhabitants of England and Europe, your folly and your doom! Yet read the prophet Ezekiel's vision of miserable Tyre, what punishment her pride and pleasure brought upon her; and amongst many other circumstances these are some: "These were thy merchants in all sorts of things; in blue clothes and broidered work, and in chests of rich apparel, emeralds, purple, fine linen, coral and agate, spices, with all precious stones, and gold, horses, chariots," &c.; for which hear part of her doom: "Thy riches, and thy fairs, thy merchandize, and all thy company, which is in the midst, of thee, shall fall into the midst of the sea in the day of thy ruin; and the inhabitant of the isles shall be astonished at thee; and their merchants hiss at thee; thou shalt be a terror, and shalt be no more." (Ezek. xxvii.) Thus hath God declared his displeasure against the luxury of this wanton world. Yet further the prophet Zephaniah goes, for thus he speaks: "And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." (Zeph.i. 8.) Of how evil consequence was it in those times, for the greatest men to give themselves the liberty of following the vain customs of other nations; or of changing the usual end of clothes, or apparel, to gratify foolish curiosity!

II. This did the Lord Jesus Christ expressly charge his disciples not to be careful about: insinuating that such as were could not be his disciples: for, says he, "Take no thought, saying, What shall we eat? or What shall we drink? or Wherewithal shall we be clothed? for after all these things do the Gentiles seek: for your heavenly Father knoweth that you have need of all these things: but seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you." (Matt. vi. 31-33.) Under which of eating, and drinking, and apparel, he comprehends all external things whatsoever; and so much appears, as well because they are opposed to the kingdom of God and his righteousness, which are invisible and heavenly things, as those very matters he enjoins them not to be careful about, are the most necessary, and the most innocent in themselves. If then, in such cases, the minds of his disciples were not to be solicitous; much less in foolish, superstitious, idle inventions, to gratify the carnal appetites and minds of men: so certain it is that those who live therein are none of his followers, but the Gentiles; and as He elsewhere says, "The nations of the world who know not God." (Luke, xii. 22-30.) If now then the distinguishing mark between the disciples of Jesus and those of the world is, that one minds the things of heaven, and God's kingdom, that "stands in righteousness, peace, and joy in the Holy Ghost;" (Rom. xiv. 17;) being not careful of external matters, even the most innocent and necessary: and that the other minds eating, drinking, apparel, and the affairs of this world, with the lusts, pleasures, profits, and honoursthat belong to it; be you intreated for your souls' sakes, O inhabitants of England, to be serious, to reflect awhile upon yourselves what care and cost you are at of time and money, about foolish, nay vicious things: so far are you degenerated from the primitive Christian life. What buying and selling, what dealing and chaffering, what writing and posting, what toil and labour, what noise, hurry, bustle, and confusion, what study, what little contrivances and overreachings, what eating, drinking, vanity of apparel, most ridiculous recreations; in short, what rising early, going to bed late, expense of precious time is there about things that perish! View the streets, shops, exchanges, plays, parks, coffee-houses, &c. and is not the world, this fading world, written upon every face? Say not within yourselves, How otherwise should men live and the world subsist? The common, though frivolous objection. There is enough for all. Let some content themselves with less: a few things, plain and decent, serve a Christian life. It is lust, pride, avarice, that thrust men upon such folly: were God's kingdom more the exercise of their minds, these perishing entertainments would have but little of their time or thoughts.

III. This self-denying doctrine was confirmed and enforced by the apostles in their example, as we have already shown; and in their precepts too, as we shall yet evince in those two most remarkable passages of Paul and Peter; where they do not only tell us what should be done, but also what should be denied and avoided: "In like manner I will, that women adorn themselves in modest apparel; with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array (then it seems these are immodest) but which becometh women professing godliness, with good works." (1 Tim. ii. 9, 10.) Absolutely implying, that those who attire themselves with gold, silver, broidered hair, pearls, costly array, cannot in so doing, be womenprofessing godliness; making those very things to be contrary to modesty, and consequently that they are evil, and unbecoming women professing godliness. To which the apostle Peter joins another precept after the like sort, viz. "Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, and of putting on of apparel:" what then? "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, which is in the sight of God of great price." (1 Pet. iii. 3-5.) And as an inducement, he adds: "for after this manner in the old time the holy women also, who trusted in God, adorned themselves." Which doth not only intimate that both holy women were so adorned, and that it behoves such as would be holy, and trust in the holy God, to be so adorned; but also, that they who used those forbidden ornaments, were the women and people in all ages, that, for all their talk, were not holy, nor did trust in God. Such are so far from trusting in God that the apostle Paul expressly says, that "she that liveth in pleasure is dead whilst she liveth." (1 Tim. v. 6.) And the same apostle further enjoined, that Christians should have their conversation in heaven, and their minds fixed on things above: (Phil. iii. 20; Col. iii. 1-4; Rom. xiii. 13:) "walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in envy and strife:" (Eph. v. 3, 4:) "let not fornication, uncleanness, or covetousness be once named among you: neither filthiness, nor foolish talking nor jesting, which are not convenient; but rather giving of thanks:" (Eph. iv. 29:) "let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." (Rom. xiii. 14; Eph. iv. 30.) And, "Grieve not theHoly Spirit; (intimating such conversation doth;) but be ye followers of God, as dear children: walk circumspectly, not as fools, but as wise; redeeming the time, because the days are evil." (Eph. v. 1, 15, 16.)

IV. By this, measure yourselves, O inhabitants of this land, who think yourselves wronged, if not accounted Christians: see what proportion your life and spirit bear with these most holy and self-denying precepts and examples. Well, my friends, my soul mourns for you: I have been with and among you; your life and pastime are not strangers to my notice; and with compassion, yea, inexpressible pity, I bewail your folly. O that you would be wise! O that the just principle in yourselves would be heard! O that eternity had time to plead a little with you! Why should your beds, your glasses, your clothes, your tables, your loves, your plays, your parks, your treats, your recreations, poor perishing joys, have all your souls, your time, your care, your purse, and consideration? Be ye admonished, I beseech you, in the name of the living God, by one that some of you know hath had his share in these things, and consequently time to know how little the like vanities conduce to true and solid happiness. No, my Friends, God Almighty knows, and would to God, you would believe and follow me, they end in shame and sorrow. Faithful is that most holy One, who hath determined, that every man and woman shall reap what they sow: and will not trouble, anguish, and disappointment be a sad and dreadful harvest for you to reap, for all your misspent time and substance, about superfluities and vain recreations? Retire then; quench not the Holy Spirit in yourselves; redeem your precious abused time: frequent such conversation as may help you against your evil inclinations; so shall you follow the examples, and keep the precepts of Jesus Christ, and all his followers; for hitherto we have plainly demonstrated, that no suchway of living, as is in request among you of the land, ever was, or can be, truly Christian.

V. But the best recreation is to do good: and all Christian customs tend to temperance, and some good and beneficial end; which more or less may be in every action. (1 Pet. i. 15; Heb. x. 25; 1 Pet. iv. 9-11; Matt. xxv. 36, 37; Phil. ii. 4; Ibid. iv. 8.) For instance, if men and women would be diligent to follow their respective callings; frequent the assemblies of religious people; visit sober neighbours to be edified, and wicked ones to reform them; be careful in the tuition of their children, exemplary to their servants; relieve the necessitous, see the sick, visit the imprisoned; administer to their infirmities and indispositions, endeavour peace amongst neighbours: also, study moderately such commendable and profitable arts, as navigation, arithmetic, geometry, husbandry, gardening, handicraft, medicine, &c.; and that women spin, sew, knit, weave, garden, preserve, and the like housewife and honest employments, the practice of the greatest and noblest matrons, and youth, among the very heathens; helping others, who for want are unable to keep servants, to ease them in their necessary affairs; often and private retirements from all worldly objects, to enjoy the Lord: secret and steady meditations on the divine life and heavenly inheritance; which to leave undone and prosecute other things, under the notion of recreations, is impiety; it is most vain in any to object, that they cannot do these always, and therefore why may not they use these common diversions? for I ask, what would such be at? what would they do? and what would they have? They that have trades have not time enough to do the half of what hath been recommended. And as for those who have nothing to do, and indeed do nothing, which is worse, but sin, which is worst of all, here is variety of pleasant, of profitable, yea, of very honourable employments and diversionsfor them. Such can with great delight sit at a play, a ball, a masque, at cards, dice, &c. drinking, revelling, feasting, and the like, an entire day; yea turn night into day, and invert the very order of the creation, to humour their lusts; (Amos, vi. 3-8;) and were it not for eating and sleeping, it would be past a doubt, whether they would ever find time to cease from those vain and sinful pastimes, till the hasty calls of death should summon their appearance in another world: yet do they think it intolerable, and hardly possible, for any to sit so long at a profitable or religious exercise.

VI. But how do these think to pass their vast eternity away? "For as the tree falls, so it lies." (Eccl. xi. 3.) Let none deceive themselves, nor mock their immortal souls with a pleasant, but most false and pernicious dream, that they shall be changed by a constraining and irresistible power, just when their souls take leave of their bodies; no, no, my friends, "what you sow, that shall you reap:" (Gal. vi. 4-9; Eph. v. 6:) if vanity, folly, visible delights, fading pleasures; no better shall you ever reap than corruption, sorrow and the woful anguish of eternal disappointments. But alas! what is the reason that the cry is so common, Must we always dote on these things? Why most certainly it is this, they know not what is the joy and peace of speaking and acting, as in the presence of the most holy God: (Eph. iv. 18-20:) that passes such vain understandings, darkened with the glories and pleasures of the god of this world; (Rom. x. 2;) whose religion is so many mumbling and ignorantly devout said words, as they teach parrots; for if they were of those whose hearts are set on things above, and whose treasure is in heaven, there would their minds inhabit, and their greatest pleasure constantly be: and such who call that a burden, and seek to be refreshed by such pastimes as a play, a morrice-dance, a punchinello, a ball, a masque,cards, dice, or the like, I am bold to affirm, they not only never knew the divine excellency of God, and his truth, but thereby declare themselves most unfit for them in another world. For how is it possible, that they can be delighted to eternity with that satisfaction, which is so tedious and irksome for thirty or forty years, that, for a supply of recreation to their minds, the little toys and fopperies of this perishing world must be brought into practice and request? Surely, those who are to reckon for every idle word, (Matt. xii. 36,) must not use sports to pass away that time which they are commanded so diligently to redeem, considering no less work is to be done, than making their calling and election sure: (Eph. v. 16; Phil. iii. 14; 2 Pet. i. 10; Col. iv. 5:) much less study to invent recreations for their vain minds, and spend the greatest part of their days, and months, and years therein, not allowing a quarter of that time toward the great concernment of their lives and souls, for which that time was given them.

VII. There is but little need to drive away that, by foolish divertisements, which flies away so swiftly of itself; and when once gone, is never to be recalled. Plays, parks, balls, treats, romances, music, love-sonnets, and the like, will be a very invalid plea, for any other purpose than their condemnation who are taken and delighted with them, at the revelation of the righteous judgment of God. O my friends! these were never invented, but by that mind which had first lost the joy and ravishing delights of God's holy presence. So that we conclude first that of those many excellent employments already mentioned, as worthy to possess such minds as are inclined to these vanities, there is store enough of time, not only to take up their spare hours, but double so much, and that with great delight, diversion, and profit, both to themselves and others; were they but once weaned fromvain and fruitless fopperies, and did they but consider, how great the satisfaction, and how certain the rewards are, which attend this, and the other life, for such universal benefits and virtuous examples. The second conclusion is, that what is alleged by me, can be displeasing and ungrateful to none, but such as know not what it is to walk with God, to prepare for an eternal mansion, to have the mind exercised on heavenly and good things, to follow the examples of the holy men and women of former happy ages: such as know not Christ's doctrine, life, death, and resurrection, but only have their minds fastened to the flesh, and by the objects of it are allured, deceived, and miserably ruined: and lastly, that despise heaven, and the joys that are not seen, though eternal, for a few perishing trifles that they do see; though they are decreed to pass away. (Rom. vi. 3-8; 1 Cor. xii. 13; Gal. iii. 27; Col. ii. 12, 13; Eph. iv. 13.) How these are baptized with Christ, into his holy life, cruel sufferings, shameful death, and raised with him to immortal desires, heavenly meditations, a divine new life, growing into the knowledge of heavenly mysteries, and all holiness, even unto the measure of the stature of Jesus Christ, the great example of all: how, I say, these resemble most necessary Christian qualifications, and what share they have therein, let their consciences tell them upon a serious inquiry in the cool of the day.

VIII. But in the next place, such attire and pastimes do not only show the exceeding worldliness of people's inclinations, and their very great ignorance of the divine joys; but by imitating these fashions, and frequenting these places and diversions, not only much good is omitted, but a certain door is open to much evil to be committed: as first, precious time, that were worth a world on a dying bed, is lost: money that might be employed for the general good, vainly expended, pleasure is taken in mereshame; lusts are gratified, the minds of the people alienated from heavenly things, and exercised about mere folly; and men become acceptable by their trims and the à-la-modeness of their dress and apparel; from whence respect to persons doth so naturally arise, that to deny it is to affirm the sun shines not at noon-day; (James, ii. 1-9;) nothing being more notorious than the cringing, scraping, sirring, and madaming of persons, according to the gaudiness of their attire: which is detestable to God, and so absolutely forbidden in the Scriptures, that to do it is to break the whole law, and consequently to incur the punishment thereof. Next, what great holes do the like practices make in men's estates! How are their vocations neglected, young women deluded, the marriage-bed invaded, contentions and family animosities begotten, partings of man and wife, disinheriting of children, dismissing of servants! On the other hand, servants made slaves, children disregarded, wives despised and shamefully abused, through the intemperance of their husbands; which either puts them upon the same extravagance, or laying such cruel injustice to heart, they pine away their days in grief and misery. But of all these wretched inventions, the playhouses, like so many hellish seminaries, do most perniciously conduce to these sad and miserable ends; where little besides frothy, wanton, if not directly obscene and profane humours are represented, which are of notoriously ill consequence upon the minds of most; especially the youth that frequent them. And thus it is that idle and debauched stages are encouraged and maintained; than which scarcely a greater abomination can be thought on of that rank of impieties, as will anon particularly be shown; and truly nothing but the excessive pleasure people take therein could blind their eyes from seeing it.

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