1. The third evil effect of pride is love of honour and respect.
Too many are guilty of it.--2. It had like to have cost Mordecai
dear. Great mischief has befallen nations on this account.--3.
The world is out in the business of true honour, as well as in
that of true science.--4. Reasons why the author, and the rest
of the people he walks with, use not these fashions.--5. The
first is, the sense they had in the hour of their conviction,
of the unsuitableness of them to the Christian spirit and
practice, and that the root they came from was pride and
self-love.--6. Reproach could not move them from that sense and
practice accordingly.--7. They do it not to make sects, or for
distinction.--8. Nor yet to countenance formality, but passively
let drop vain customs, and so are negative to forms.--9. Their
behaviour is a test upon the world.--10. And this cross to the
world a test upon them.--11. The second reason against them is
their emptiness.--12. Honour in Scripture is not so taken as
it is in the world. It is used for obedience.--13. It is used
for preferments.--14. A digression about folly in a Scripture
sense.--15. Honour is used for reputation.--16. Honour is also
attributed to functions and capacities, by way of esteem.--17.
Honour is taken for help and countenance of inferiors.--18.
Honour is used for service and esteem to all states and
capacities: honour all men.--19. Yet there is a limitation, in a
sense, to the righteous, by the Psalmist; to honour the godly,
and contemn the wicked.--20. Little of this honour found in the
world's fashions.--21. The third reason against them is, they
mock and cheat people of the honour due to them.--22. The author
and his friends are for true honour.--23. The fourth reason is,
that if the fashions carried true honour in them, the debauched
could honour men, which cannot be.--24. The fifth reason is,
that then men of spite, hypocrisy, and revenge, could pay
honour, which is impossible.--25. The sixth reason is drawn from
the antiquity of true honour.--26. The seventh reason is from
the rise of the vain honour, and the teachers of it, wherein
the clown, upon a comparison, excels the courtier for a man of
breeding.--27. The eighth reason against these honours is, that
they may be had for money, which true honour cannot be.--28.
The ninth and last reason is, because the holy Scripture
expressly forbids them to true Christians.--29. As in the case
of Mordecai.--30. A passage between a bishop and the author
in this matter.--31. Likewise the case of Elihu in Job.--32.
Also the doctrine of CHRIST to his disciples.--33. Paul
against conforming to the world's fashions.--34. Peter against
fashioning ourselves according to the world's lusts.--35. James
against respect to persons.--36. Yet Christians are civil and
mannerly in a right way.--37. But unlike the world in the nature
of it, and motives to it.--38. Testimonies in favour of our
dissent and practice.
I. The third evil effect of pride, is an excessive desire of
personal honour and respect.
Pride, therefore loves power, that she might have homage, and that
every one may give her honour, and such as are wanting in that,
expose themselves to her anger and revenge. And as pride, so this
evil effect is more or less diffused through corrupt mankind; and
has been the occasion of great animosity, and mischief in the world.
II. We have a pregnant instance in holy writ, what malice and
revenge proud man is capable of, when not gratified in this
particular. It had almost cost Mordecai his neck, and the whole
people of the Jews their lives, because he would not bow himself to
Haman, who was a great favourite to king Ahasuerus. And the practice
of the world, even in our own age, will tell us, that not striking
a flag or sail, and not saluting certain ports or garrisons, yea,
less things have given rise to mighty wars between states and
kingdoms, to the expense of much treasure, but more blood. The like
has followed about the precedency of princes and their ambassadors.
Also the envy, quarrels, and mischiefs that have happened among
private persons, upon conceit that they have not been respected to
their degree or quality among men, without hat, knee, or title: to
be sure, duels and murders not a few. I was once myself in France[3]
set upon about eleven at night, as I was walking to my lodging, by
a person that waylaid me, with his naked sword in his hand, who
demanded satisfaction of me for taking no notice of him, at a time
when he civilly saluted me with his hat; though the truth was, I saw
him not when he did it. I will suppose he had killed me, for he made
several passes at me, or I, in my defence, had killed him, when I
disarmed him, as the earl of Crawford's servant saw, that was by; I
ask any man of understanding or conscience, if the whole ceremony
was worth the life of a man, considering the dignity of the nature,
and the importance of the life of man, both with respect to God his
Creator, himself, and the benefit of civil society.
[3] Which was before I professed the communion I am now of.
III. But the truth is, the world, under its degeneracy from God, is
as much out of the way as to true honour and respect, as in other
things; for mere shows, and those vain ones, too, are much of the
honour and respect that are expressed in the world; that a man may
say concerning them, as the apostle speaks of science, that is, they
are honours and respects falsely so called; having nothing of the
nature of true honour and respect in them: but as degenerate men,
loving to be honoured, first devised them, so pride only loves and
seeks them, and is affronted and angry for want of them. Did men
know a true Christian state, and the honour that comes from above,
which JESUS teaches, they would not covet these very vanities, much
less insist upon them.
IV. And here give me leave to set down the reasons more
particularly, why I, and the people with whom I walk in religious
society, have declined, as vain and foolish, several worldly customs
and fashions of respect, much in request at this time of day:
and I beseech thee, reader, to lay aside all prejudice and scorn,
and with the meekness and inquiry of a sober and discreet mind,
read and weigh what may be here alleged in our defence: and if we
are mistaken, rather pity and inform, than despise and abuse our
simplicity.
V. The first and most pressing motive upon our spirits, to decline
the practice of these present customs, pulling off the hat, bowing
the body or knee, and giving people gaudy titles and epithets in
our salutations and addresses, was that savour, sight and sense of
God, by his light and Spirit given us, of the Christian world's
apostacy from God, and the cause and effects of that great and
lamentable defection. In the discovery of which the sense of our
state came first before us, and we were made to see him whom we
pierced, and to mourn for it. A day of humiliation overtook us,
and we fainted to that pleasure and delight we once loved. Now our
works went beforehand to judgment, and a thorough search was made,
and the words of the prophet became well understood by us; "Who can
abide the day of his coming? and who shall stand when he appears?"
"He is like a refiner's fire, and like fullers' soap." (Mal. iii.
2.) And as the apostle said, "If the righteous scarcely be saved,
where shall the ungodly and the sinner appear?" (1 Peter, iv. 18.)
"Wherefore," says the apostle Paul, "knowing the terror of the Lord,
we persuade men:" (2 Cor. v. 11:) what to do? To come out of the
nature, spirit, lusts, and customs of this wicked world: remembering
that, as Jesus has said, "For every idle word that man shall speak,
he shall give account thereof in the day of judgment." (Matt. xii.
36.)
This concern of mind and dejection of spirit was visible to our
neighbours; and we are not ashamed to own, that the terrors of
the Lord took such hold upon us, because we had long, under a
profession of religion, grieved God's Holy Spirit, that reproved
us in secret for our disobedience; that as we abhorred to think of
continuing in our old sins, so we feared to use lawful things, lest
we should use them unlawfully. Our heaven seemed to melt away, and
our earth to be removed out of its place; and we were like men, as
the apostle said, upon whom the ends of the world were come. God
knows it was so in this day; the brightness of his coming to our
souls discovered, and the breath of his mouth destroyed every plant
he had not planted in us. He was a swift witness against every evil
thought and every unfruitful work; and, blessed be his name, we were
not offended in him, or at his righteous judgments. Now it was that
a grand inquest came upon our whole life: every word, thought, and
deed was brought to judgment, the root examined, and its tendency
considered. "The lust of the eye, the lust of the flesh, and the
pride of life," (1 John, ii. 16,) were opened to our view; the
mystery of iniquity in us. And by knowing the evil leaven, and its
divers evil effects in ourselves, how it had wrought, and what
it had done, we came to have a sense and knowledge of the states
of others: and what we could not, nay, we dare not let live and
continue in ourselves, as being manifested to us to proceed from an
evil principle in the time of man's degeneracy, we could not comply
with in others. Now this I say, and that in the fear and presence
of the all-seeing, just God, the present honours and respect of the
world, among other things, became burdensome to us: we saw they had
no being in paradise, that they grew in the night-time, and came
from an ill root; and that they only delighted a vain and ill mind,
and that much pride and folly were in them.
VI. And though we easily foresaw the storms of reproach that would
fall upon us for our refusing to practise them; yet we were so far
from being shaken in our judgment, that it abundantly confirmed
our sense of them. For so exalted a thing is man, and so loving of
honour and respect, even from his fellow-creatures, that so soon as
in tenderness of conscience towards God we could not perform them
as formerly, he became more concerned than for all the rest of our
differences, however material to salvation. So that let the honour
of God and our own salvation do as it will, it was greater heresy
and blasphemy to refuse him the homage of the hat, and his usual
titles of honour; to deny to pledge his healths, or play with him at
cards and dice, than any other principle we maintained: for being
less in his view, it seemed not so much in his way.
VII. And though it be frequently objected that we seek to set up
outward forms of preciseness, and that is but as a green riband,
the badge of the party, the better to be known: I do declare, in
the fear of Almighty God, that these are but the imaginations and
vain constructions of insensible men, that have not had that sense
which the Lord hath given us, of what arises from the right and the
wrong root in man: and when such censurers of our simplicity shall
be inwardly touched and awakened by the mighty power of God, and see
things as they are in their proper natures and seeds, they will then
know their own burden, and easily acquit us, without the imputation
of folly or hypocrisy herein.
VIII. To say that we strain at small things, which becomes not
people of so fair pretensions to liberty and freedom of spirit: I
answer with meekness, truth, and sobriety; first, nothing is small
that God makes matter of conscience to do, or leave undone. Next as
inconsiderable as they are made, by those that object upon us, they
are much set by; so greatly as for our not giving them to be beaten,
imprisoned, refused justice, &c. To say nothing of the derision and
reproach that hath been frequently flung at us on this account.
So that if we had wanted a proof of the truth of our inward belief
and judgment, the very practice of them that opposed it would have
abundantly confirmed us. But let it suffice to us, that "Wisdom
is justified of her children:" (Matt. xi. 19:) we only passively
let fall the practice of what we are taught to believe is vain and
unchristian: in which we are negative to forms: for we leave off, we
do not set up forms.
IX. The world is so set upon the ceremonious parts and outside of
things, that it has well beseemed the wisdom of God in all ages to
bring forth his dispensations with very different appearances to
their settled customs; thereby contradicting human inventions, and
proving the integrity of his confessors. Nay, it is a test upon the
world: it tries what patience, kindness, sobriety, and moderation
they have: if the rough and homely outside of truth stumble not
their minds from the reception of it, whose beauty is within: it
makes a great discovery upon them. For he who refuses a precious
jewel, because it is presented in a plain box, will never esteem
it to its value, nor set his heart upon keeping it; therefore I
call it a test, because it shows where the hearts and affections of
the people stick, after all their great pretence to more excellent
things.
X. It is also a mighty trial upon God's people, in that they are
put upon the discovery of their contradiction to the customs
generally received and esteemed in the world; which exposes them
to the wonder, scorn, and abuse of the multitude. But there is a
hidden treasure in it: it inures us to reproach, it teaches us
to despise the false reputation of the world, and silently to
undergo the contradiction and scorn of its votaries; and finally
with a Christian meekness and patience to overcome their injuries
and reproaches. Add to this; it weans thee of thy familiars; for
being slighted of them as a ninny, a fool, a frantic, &c. thou
art delivered from a greater temptation; and that is the power and
influence of their vain conversation. And last of all, it lists thee
of the company of the blessed, mocked, persecuted JESUS: to fight
under his banner against the world, the flesh, and the devil: that
after having faithfully suffered with him in a state of humiliation,
thou mayst reign with him in a state of glorification: who glorifies
his poor, despised, constant followers with the glory he had with
the Father before the world began. (John, xvii. 5.) This was the
first reason of our declining to practise the before-mentioned
honours, respect, &c.
XI. The second reason why we decline and refuse the present use
of these customs in our addresses and salutations, is from the
consideration of their very emptiness and vanity: that there is
nothing of true honour and respect in them, supposing them not to
be evil. And, as religion and worship are degenerated into form and
ceremony, and they not according to primitive practice neither, so
is honour and respect too; there being little of that in the world
as well as of the other; and to be sure, in these customs, none that
is justifiable by Scripture or reason.
XII. In Scripture we find the word honour often and diversely
used. First for obedience: as when God saith, "They that honour
me;" (1 Sam. ii. 30:) that is, that keep my commandments. "Honour
the king;" (1 Pet. ii. 17;) that is, obey the king. "Honour thy
father and mother;" (Exod. xx. 12;) that is, saith the apostle to
the Ephesians, "Obey thy father and thy mother in the Lord, for
that is right:" (Eph. vi. 1, 2:) take heed to their precepts and
advice: presupposing always, that rulers and parents command lawful
things, else they dishonour themselves to enjoin unlawful things;
and subjects and children dishonour their superiors and parents, in
complying with their unrighteous commands. Also Christ uses this
word so, when he says, "I have not a devil, but I honour my Father,
and ye dishonour me;" (John, viii. 49;) that is, I do my Father's
will in what I do, but you will not hear me; you reject my counsel,
and will not obey my voice. It was not refusing hat and knee, nor
empty trifles: no, it was disobedience; resisting him that God had
sent, and not believing in him. This was the dishonour he taxed
them with; using him as an impostor, that God had ordained for the
salvation of the world. And of these dishonourers there are but too
many at this day. Christ has a saying to the same effect; "That all
men should honour the Son, even as they honour the Father; and he
that honoureth not the Son, honoureth not the Father, which hath
sent him:" (John, v. 23:) that is, they that hearken not to Christ,
and do not worship and obey him, they do not hear, worship, nor
obey God. As they pretended to believe in God, so they were to have
believed in him; he told them so. This is pregnantly manifested in
the case of the centurion, whose faith was so much commended by
Christ; where, giving Jesus an account of his honourable station, he
tells him, "He had soldiers under his authority, and when he said
to one, Go, he went; to another, Come, he came; and to a third,
Do this, he did it." (Luke, vii. 8.) In this it was he placed the
honour of his capacity, and the respect of his soldiers, and not in
hats and legs: nor are such customs yet in use amongst soldiers,
being effeminate, and unworthy of masculine gravity.
XIII. In the next place, honour is used for preferment to trust
and eminent employments. So the Psalmist, speaking to God: "For
thou hast crowned him with glory and honour:" again, "Honour and
majesty hast thou laid on him;" (Psalm viii. 5; xxi. 5;) that is,
God hath given Christ power over all his enemies, and exalted him
to great dominion. Thus the wise man intimates, when he says, "The
fear of the Lord is the instruction of wisdom, and before honour is
humility." (Prov. xv. 33.) That is, before advancement or preferment
is humility. Further, he has this saying, "As snow in summer, and
as rain in harvest, so honour is not seemly for a fool:" (Prov.
xxvi. 10:) that is, a fool is not capable of the dignity of trust,
employment, or preferment: they require virtue, wisdom, integrity,
diligence, with which fools are unfurnished. And yet if the respects
and titles in use amongst us are to go for marks of honour,
Solomon's proverb will take place, and doubtless doth, upon the
practice of this age, that yields so much of that honour to a great
many of Solomon's fools; who are not only silly men, but wicked too;
such as refuse instruction, and hate the fear of the Lord; (Prov.
xiii. 18;) which only maketh one of his wise men.
XIV. And as virtue and wisdom are the same, so folly and wickedness.
Thus Shechem's lying with Dinah, Jacob's daughter, is called: (Gen.
xxxiv. 7:) so is the rebellion and wickedness of the Israelites in
Joshua. (Josh. vii. 15.) The Psalmist expresses thus: "My wounds
stink, because of my foolishness:" (Psalm xxxviii. 5:) that is, his
sin. And, "The Lord will speak peace to his saints, but let them
not turn again to folly:" (Psalm lxxxv. 8:) that is, to evil. "His
own iniquities," says Solomon, "shall take the wicked himself, and
he shall be holden with the cords of his sins: he shall die without
instruction, and in the greatness of his folly he shall go astray."
(Prov. v. 22, 23.) Christ puts foolishness with blasphemy, pride,
theft, murders, adulteries, wickedness, &c. (Mark, vii. 10-12.) I
was the more willing to add these passages, to show the difference
that there is between the mind of the Holy Ghost, and the notion
that those ages had of fools, that deserve not honour, and that
which is generally meant by fools and folly in our time; that we may
the better understand the disproportion there is between honour, as
then understood by the Holy Ghost, and those that were led thereby;
and the apprehension of it, and the practice of those latter ages of
professed Christians.
XV. But honour is also taken for reputation, and it is so understood
with us: "A gracious woman," says Solomon, "retaineth honour;"
(Prov. xi. 16;) that is, she keeps her credit: and by her virtue,
maintains her reputation, of sobriety and chastity. In another
place, "It is an honour for a man to cease from strife:" (Prov.
xx. 3:) that is, it makes for his reputation, as a wise and good
man. Christ uses the word thus, where he says, "A prophet is not
without honour, save in his own country;" (Matt. xiii. 57;) that
is, he has credit, and is valued, save at home. The apostle to the
Thessalonians has a saying to this effect: "That every one of you
should know how to possess his vessel in sanctification and honour:"
(1 Thes. iv. 4:) that is, in chastity and sobriety. In all which
nothing of the fashions by us declined is otherwise concerned than
to be totally excluded.
XVI. There is yet another use of the word honour in Scripture, and
that is to functions and capacities: as, "An elder is worthy of
double honour:" (1 Tim. v. 17:) that is, he deserves double esteem,
love, and respect; being holy, merciful, temperate, peaceable,
humble, &c., especially one that labours in word and doctrine.
So Paul recommends Epaphroditus to the Philippians; "Receive
him therefore in the Lord with all gladness, and hold such in
reputation:" (Phil. ii. 29:) as if he had said, Let them be valued
and regarded by you in what they say and teach. Which is the truest,
and most natural and convincing way of testifying respect to a man
of God; as Christ said to his disciples, "If ye love me ye will keep
my sayings." Further, the apostle bids us, To honour widows indeed:
that is, such women who are of chaste lives and exemplary virtue are
honourable.
XVII. The word honour, in the Scripture, is also used from superiors
to inferiors. Which is plain in the instance of Ahasuerus to
Haman; "What shall be done to the man whom the king delighteth
to honour?" (Esther, vi. 6.) Why, he mightily advanced him, as
Mordecai afterwards. And more particularly it is said, that "the
Jews had light, and gladness, and joy, and honour:" (Esther, viii.
16:) that is, they escaped the persecution that was like to fall
upon them, and by the means of Esther and Mordecai, they enjoyed
not only peace, but favour and countenance too. In this sense the
apostle Peter advised Christian men "To honour their wives:" (1 Pet.
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.