1. The customs, fashions, &c. which make up the attire and
pleasure of the age, are enemies to inward retirement.--2. Their
end is to gratify lust.--3. Had they been solid, Adam and Eve
had not been happy, that never had them.--4. But the confidence
and presumption of Christians, as they would be called, in the
use of them is abominable.--5. Their authors further condemn
them, who are usually loose and vain people.--6. Mostly
borrowed of the Gentiles, that knew not God.--7. An objection
of their usefulness considered and answered, and the objectors
reproved.--8. The best heathens abhorring what pretended
Christians plead for.--9. The use of these things encourages
the authors and makers of them to continue in them.--10. The
objection of the maintenance of families answered. None must
do evil, that good should follow: but better employments may
be found more serviceable to the world.--11. Another objection
answered: GOD no author of their inventions, and so not
excusable by his institution.--12. People pleading for these
vanities show what they are. An exhortation to the weighty and
considerate. A great part of the way to true discipleship, is to
abandon the school and shop of Satan.
I. Next, those customs and fashions, which make up the common attire
and conversation of the times, do eminently obstruct the inward
retirement of people's minds, by which they may come to behold the
glories of immortality: who instead of fearing their Creator in the
days of their youth, and seeking the kingdom of God in the first
place, (Eccl. xii. 1; Luke, xii. 31,) expecting the addition of such
other things as may be necessary and convenient, according to the
injunctions of God and the Lord Jesus Christ; as soon as they can
do anything, they look after pride, vanity, and that conversation
which is most delightful to the flesh, (Jer. xviii. 18-20,) which
becomes their most delightful entertainment: all which do but
evidently beget lustful conceptions, and inflame to inordinate
thoughts, wanton discourses, lascivious treats, if not at last to
wicked actions. To such it is tedious and offensive to speak of
heaven or another life. Bid them reflect upon their actions, not
grieve the Holy Spirit, consider of an eternal doom, prepare for
judgment; and the best return that is usual is reproachful jests,
(Eph. v. 3, 4,) profane repartees, if not direct blows. Their
thoughts are otherwise employed: their mornings are too short for
them to wash, to smooth, to paint, to patch, to braid, to curl,
to gum, to powder, and otherwise to attire and adorn themselves;
(Psalm xii. 2; Isa. v.; xii.; lix. 3, 4;) whilst their afternoons
are as commonly bespoke for visits and for plays; where their
usual entertainment is some stories fetched from the more approved
romances; some strange adventures, some passionate amours, unkind
refusals, grand impediments, importunate addresses, miserable
disappointments, wonderful surprises, unexpected encounters, castles
surprised, imprisoned lovers rescued, and meetings of supposed dead
ones; bloody duels, languishing voices echoing from solitary groves,
overheard mournful complaints, deep-fetched sighs sent from wild
deserts, intrigues managed with unheard-of subtlety; and whilst
all things seem at the greatest distance, then are dead people
alive, enemies friends, despair turned to enjoyment, and all their
impossibilities reconciled: things that never were, nor are, nor
ever shall or can be, they all come to pass. And as if men and women
were too slow to answer the loose suggestions of corrupt nature; or
were too intent on more divine speculations and heavenly affairs,
they have all that is possible for the most extravagant wits to
invent; not only express lies, but utter impossibilities to very
nature, on purpose to excite their minds to those idle passions,
and intoxicate their giddy fancies with swelling nothings but airy
fictions: which not only consume their time, effeminate their
natures, debase their reason, and set them on work to reduce these
things to practice, and make each adventure theirs by imitation;
but if disappointed,--as who can otherwise expect from such mere
phantasms?--the present remedy is latitude in the greatest vice. And
yet these are some of their most innocent recreations, which are
the very gins of Satan, to ensnare people; contrived most agreeable
to their weakness, and in a more insensible manner mastering their
affections by entertainments most taking to their senses. On such
occasions it is their hearts breed vanity, and their eyes turn
interpreters to their thoughts, and their looks do whisper the
secret inflammations of their intemperate minds; (Prov. vii. 10-21;)
wandering so long abroad, till their lascivious actings bring night
home, and load their minds and reputations with lust and infamy.
II. Here is the end of all their fashions and recreations, to
gratify the lust of the eye, the lust of the flesh, and the pride of
life: (1 John, ii. 15, 16:) clothes that were given to cover, now
want a covering for their shameful excess; and that which should
remind men of lost innocency, they pride and glory in: but the
hundredth part of these things cost man the loss of Paradise, that
now make up the agreeable recreation, aye, the accomplishment of the
times. For as it was Adam's fault to seek a satisfaction to himself,
other than what God ordained; so it is the exercise, pleasure,
and perfection of the age, to spend the greatest portion of their
time in vanities, which are so far from the end of their creation,
namely, a divine life, that they are destructive of it.
III. Were the pleasures of the age true and solid, Adam and Eve
had been miserable in their innocency, who knew them not: but
as it was once their happiness, not to know them in any degree;
so it is theirs, that know Christ indeed, to be by his eternal
power redeemed and raised to the love of immortality: which is yet
a mystery to those who live and have pleasure in their curious
trims, rich and changeable apparel, nicety of dress, invention and
imitation of fashions, costly attire, mincing gaits, wanton looks,
romances, plays, treats, balls, feasts, and the like conversation
in request: for as these had never been, if man had staid at home
with his Creator, and given the entire exercise of his mind to the
noble ends of his creation; so certain it is, that the use of these
vanities, is not only a sign that men and women are yet ignorant
of their true rest and pleasure, but it greatly obstructs and
hinders the retirement of their minds, and their serious inquiry
after those things that are eternal. O that there should be so much
noise, clutter, invention, traffic, curiosity, diligence, pains, and
vast expense of time and estate, to please and gratify poor vain
mortality! And that the soul, the very image of divinity itself,
should have so little of their consideration. What, O what more
pregnant instances and evident tokens can be given, that it is the
body, the senses, the case, a little flesh and bone covered with
skin, the toys, fopperies, and very vanities of this mortal life and
perishing world, that please, that take, that gain them; on which
they dote; and think they never have too much time, love, or money
to bestow upon them!
IV. Thus are their minds employed; and so vain are they in their
imaginations, and dark in their understandings, that they not
only believe them innocent, but persuade themselves they are good
Christians all this while; and to rebuke them is worse than heresy.
(Luke, viii. 14; Prov. i. 30, x. 17, xii. 1, xv. 14; Isa. lvii.
1-10; Jer. xvi. 19-21; Mat. vi. 7.) Thus are they strangers to the
hidden life; and by these things are they diverted from all serious
examination of themselves: and a forced zeal of half-an-hour's talk
in other men's words, which they have nothing to do with, is made
sufficient; being no more their states, or at least their intention,
as their works show, than it was the young man's in the Gospel, that
said, he would go, and did not. But alas! why? O there are other
guests! What are they? Pharamond, Cleopatra, Cassandra, Clelia; a
play, a ball a spring-garden; the park, the gallant, the exchange,
in a word, the world. These stay, these call, these are importunate,
and these they attend, and these are their most familiar associates.
Thus are their hearts captivated from the divine exercise; nay,
from such external affairs, as immediately concern some benefit
to themselves, or needy neighbours; pleasing themselves with the
received ideas of those toys and fopperies into their loose and airy
minds; and if in all things they cannot practise them, because they
want the means of it, yet as much as may be, at least to dote upon
them, be taken with them, and willingly suffer their thoughts to
be hurried after them. All which greatly indisposes the minds, and
distracts the souls of people from the divine life and principle of
the holy Jesus; but, as it hath been often said, more especially
the minds of the younger sort: to whom the like divertisements
(Jer. ii. 5,) (where their inclinations being presented with what
is very suitable to them, they become excited to more vanity than
ever they thought upon before,) are incomparably dearer than all
that can be said of God's fear, a retired life, eternal rewards,
and joys unspeakable and full of glory: so vain, so blind, and so
very insensible are men and women, of what truly makes a disciple
of Christ. (Rom. xiii. 11, 12; Matt. xv. 7-14.) O! that they would
ponder on these things, and watch against, and come out of all these
vanities, for the coming of the Lord, lest being unprepared, and
taken up with other guests, they enter not into his everlasting rest.
V. That which further manifests the unlawfulness of these numerous
fashions and recreations is, that they are either the inventions of
vain, idle, and wanton minds, to gratify their own sensualities,
and raise the like wicked curiosity in others, to imitate the
same; by which nothing but lust and folly are promoted: or the
contrivances of indigent and impoverished wits, who make it the
next way for their maintenance: in both which respects, and upon
both which considerations, they ought to be detested. For the first
licenses express impiety, and the latter countenances a wretched
way of livelihood, and consequently diverts from more lawful, more
serviceable, and more necessary employments. That such persons
are both the inventors and actors of all these follies, cannot
be difficult to demonstrate: for were it possible, that any one
could bring us father Adam's girdle, and mother Eve's apron, what
laughing, what fleering, what mocking of their homely fashions
would there be! Surely their tailor would find but little custom,
although we read, it was God himself that made them coats of skins.
(Gen. iii. 21.) The like may be asked of all the other vanities,
concerning the holy men and women through all the generations of
holy writ. How many pieces of ribbon, and what feathers, lace-bands,
and the like, did Adam and Eve wear in Paradise, or out of it?
What rich embroideries, silks, points, &c. had Abel, Enoch, Noah,
and good old Abraham? Did Eve, Sarah, Susannah, Elizabeth, and the
Virgin Mary use to curl, powder, patch, paint, wear false locks, or
strange colours, rich points, trimmings, laced gowns, embroidered
petticoats, shoes with slip-slaps, laced with silver or silver lace,
and ruffled like pigeons' feet, with several yards, if not pieces of
ribbons? How many plays did Jesus Christ and his apostles recreate
themselves at? What poets, romances, comedies, and the like did the
apostles and saints make, or use to pass away their time withal? I
know, they bid all redeem their time, to avoid foolish talking, vain
jesting, profane babblings, and fabulous stories; (Eph. v. 1-5, 15,
16; 2 Tim. ii. 16, 22; Matt. xxv. 13; Phil. ii. 12, 13; Col. iii.
1, 2, 5;) as what tend to godliness: and rather to watch, to work
out their salvation with fear and trembling, to flee foolish and
youthful lusts, and to follow righteousness, peace, goodness, love,
charity; and to mind the things that are above as they would have
honour, glory, immortality, and eternal life.
VI. But if I were asked, Whence came they then? I could quickly
answer, From the Gentiles, that knew not God; for some amongst
them detested them, as will be shown; they were the pleasures
of an effeminate Sardanapalus, a fantastic Miracles, a comical
Aristophanes, a prodigal Charaxus, a luxurious Aristippus; and the
practices of such women as the infamous Clytemnestra, the painted
Jezebel, the lascivious Campaspe, the immodest Posthumia, the costly
Corinthian Lais, the most impudent Flora, the wanton Egyptian
Cleopatra, and most insatiable Messalina: persons whose memories
have stunk through all ages, and that carry with them a perpetual
rot: these, and not the holy self-denying men and women in ancient
times, were devoted to the like recreations and vain delights.
Nay, the more sober of the very heathens themselves, and that upon
a principle of great virtue, as is by all confessed, detested the
like folly and wanton practices. There is none of them to be found
in Plato, or in Seneca's works: Pythagoras, Socrates, Phocion,
Zeno, &c. did not accustom themselves to these entertainments. The
virtuous Penelope, the chaste Lucretia, and the grave Cornelia, with
many others, could find themselves employment enough among their
children, servants, and neighbours; they, though nobles, next to
their devotion, delighted most in spinning, weaving, gardening,
needlework, and such like good housewifery, and commendable
entertainment: who, though called Heathens, expressed much more
Christianity in all their actions, than do the wanton, foolish
people of this age, who notwithstanding will be called Christians.
But above all, you playmongers, whence think you, came your so
passionately beloved comedies; than which, as there is not any one
diversion that is more pernicious, so not one more in esteem, and
fondly frequented? Why, I will tell you; their greatgrandfather was
a Heathen, and that not of the best sort: his name was Epicharmus.
It is true, he is called a philosopher, or a lover of wisdom; but he
was only so by name; and no more in reality than the comedians of
these times are true Christians. It is reported of him by Suidas, a
Greek historian, that he was the first man who invented comedies;
and by the help of one Phormus, he made also fifty fables. But would
you know his country, and the reason of his invention? His country
was Syracuse, the chief city in Sicily, famous for the infamy of
many tyrants; to please and gratify the lusts of some of whom, he
set his wits to work. And do not you think this an ill original?
And is it less in any one to imitate, or justify the same, since
the more sober Heathens have themselves condemned them? Nay, is it
not abominable, when such as call themselves Christians, do both
imitate and justify the like inventions? Nor had the melancholy
tragedies a better parentage, namely, one Thespis, an Athenian poet;
to whom they also do ascribe the original of that impudent custom
of painting faces, and the counterfeit, or representation of other
persons, by change of habit, humours, &c., all which are now so much
in use and reputation with the great ones of the times. To these let
me add that poetical _amoroso_, whom an inordinate passion of love
first transported to those poetical raptures of admiration, indeed
sordid effeminacy, if not idolatry; they call him Alcman or Alcina,
a Lydian: he being exceedingly in love with a young woman of his own
country, is said to have been the first person that gave the world a
sight of that kind of folly, namely, love stories, and verses; which
have been so diligently imitated by almost all nations ever since in
their romances.
Objection 2. VII. I know that some will say, But we have many
comedies and tragedies, sonnets, catches, &c. that are on purpose to
reprehend vice, from whence we learn many commendable things. Though
this be shameful, yet many have been wont, for want of shame or
understanding, or both, to return me this for answer. Now I readily
shall confess, that amongst the heathens it was the next remedy
against the common vices to the more grave and moral lectures of
their philosophers, of which number I shall instance two: Euripides,
whom Suidas calls a learned tragical poet, and Eupolis, whom the
same historian calls a comical poet. The first was a man so chaste,
and therefore so unlike those of our days, that he was called one
that hated women, that is, wanton ones, for otherwise he was twice
married; the other he characters as a most severe reprehender of
faults. From which I gather, that their design was not to feed the
idle lazy fancies of people, nor merely to get money; but since
by the means of loose wits the people had been debauched, their
work was to reclaim them, rendering vice ridiculous, and turning
wit against wickedness. And this appears the rather, from the
description given, as also that Euripides was supposed to have been
torn in pieces by wanton women; which doubtless was for declaiming
against their impudence: and the other being slain in the battle
betwixt the Athenians and Lacedæmonians, was so regretted, that a
law was made, that never after such poets should be allowed to bear
arms: doubtless it was because in losing him they lost a reprover
of vice. So that the end of the approved comedians and tragedians
of those times was but to reform the people by making sin odious:
and that not so much by a rational and argumentative way, usual
with their philosophers; as by sharp jeers, severe reflections,
and rendering their vicious actions shameful, ridiculous, and
detestable; so that for reputation sake they might not longer be
guilty of them: which is to me but a little softer than a whip or a
bridewell. Now if you that plead for them will be contented to be
accounted heathens, and those of the more dissolute and wicked sort
too, that will sooner be jeered than argued out of your sins, we
shall acknowledge to you that such comedies and tragedies as these
may be serviceable; but then for shame abuse not the name of Jesus
Christ so impudently as to call yourselves Christians, whose lusts
are so strong, that you are forced to use the low shifts of heathens
to repel them: to leave their evils not for the love of virtue, but
out of fear, shame, or reputation. Is this your love to Jesus, your
reverence to the Scriptures, that through faith are able to make the
man of God perfect? Is all your prattle about ordinances, prayers,
sacraments, Christianity, and the like, come to this; that at last
you must betake yourselves to such instructors as were by the sober
heathens permitted to reclaim the most vicious of the people that
were amongst them? And such remedies too as below which there is
nothing but corporal punishment?
VIII. This is so far from Christianity, that many of the nobler
heathens, men and women, were better taught, and better disposed;
they found out more heavenly contemplations, and subjects of an
eternal nature to meditate upon. Nay, so far did they outstrip
the Christians of these times, that they not only were exemplary
by their grave and sober conversation; but for their public
benefit the Athenians instituted the Gynæcosmi, or twenty men,
who should make it their business to observe the people's apparel
and behaviour; that if any were found immodest, and to demean
themselves loosely, they had full authority to punish them. But
the case is altered; it is punishable to reprove such: yes, it is
matter of the greatest contumely and reproach. Nay, so impudent
are some grown in their impieties, that they sport themselves with
such religious persons: and not only manifest a great neglect of
piety, and a severe life by their own looseness, but their extreme
contempt of it, by rendering it ridiculous, through comical and
abusive jests on public stages. Which, how dangerous it is, and apt
to make religion little worth in the people's eyes, besides the
demonstration of this age, let us remember that Aristophanes had not
a readier way to bring the reputation of Socrates in question with
the people, who greatly reverenced him for his grave and virtuous
life and doctrine, than by his abusive representations of him in
a play: which made the airy, wanton, unstable crowd, rather part
with Socrates in earnest, than Socrates in jest. Nor can a better
reason be given why the poor Quakers are made so much the scorn of
men, than because of their severe reprehensions of sin and vanity,
and their self-denying conversation, amidst so great intemperance
in all worldly satisfactions: yet can such libertines all this
while strut and swell for Christians, and strut it out against
precept and example; but we must be whimsical, conceited, morose,
melancholy, or else heretics, deceivers, and what not? O blindness!
Pharisaical hypocrisy! As if such were fit to be judges of religion;
or that it were possible for them to have a sight and sense of
true religion, or really to be religious, whilst darkened in their
understandings by the god of the pleasures of this world; and
their minds so wrapped up in external enjoyments, and the variety
of worldly delight: no, in the name of the everlasting God, you
mock Him, and deceive your souls; for the wrath of the Almighty is
against you all, whilst in that spirit and condition; in vain are
all your babbles and set performances, God laughs you to scorn; his
anger is kindling because of these things: wherefore be ye warned to
temperance, and repent.
IX. Besides, this sort of people are not only wicked, loose, and
vain, who both invent and act these things; but by your great
delight in such vain inventions you encourage them therein, and
hinder them from more honest and more serviceable employments. For
what is the reason that most commodities are held at such excessive
rates, but because labour is so very dear? And why is it so, but
because so many hands are otherwise bestowed, even about the very
vanity of all vanities? Nay, how common is it with these mercenary
procurers to people's folly, that when their purses begin to grow
low, they shall present them with a new and pretendedly more
convenient fashion; and that perhaps before the former costly habits
shall have done half their service; which either must be given away,
or new vamped in the cut _most à-la-mode_. O prodigal, yet frequent
folly!
Objection 3. X. I know I am coming to encounter the most plausible
objection they are used to urge when driven to a pinch, viz. But
how shall those many families subsist whose livelihood depends upon
such fashions and recreations as you so earnestly decry? I answer:
it is a bad argument to plead for the commission of the least evil
that never so great a good may come of it: if you and they have
made wickedness your pleasure and your profit, be ye content that
it should be your grief and punishment till the one can learn to
be without such vanity, and the others have found out more honest
employments. It is the vanity of the few great ones that makes
so much toil for the many small: and the great excess of the one
occasions the great labour of the other. Would men learn to be
contented with few things, such as are necessary and convenient,
(the ancient Christian life,) all things might be at a cheaper rate,
and men might live for little. If the landlords had less lusts to
satisfy, the tenants might have less rent to pay, and turn from poor
to rich, whereby they might be able to find more honest and domestic
employments for their children than becoming sharpers and living by
their wits, which is but a better word for their sins. And if the
report of the more intelligent in husbandry be credible, lands are
generally improvable ten in twenty: and were there more hands about
more lawful and serviceable manufactures, they would be cheaper,
and greater vent might be made of them, by which a benefit would
redound to the world in general; nay, the burden lies the heavier
upon the laborious country, that so many hands and shoulders as have
the lust-caterers of the cities, should be wanting to the plough and
useful husbandry. If men never think themselves rich enough, they
may never miss of trouble and employment; but those who can take the
primitive state and God's creation for their model, may learn with
a little to be contented; as knowing that desires after wealth do
not only prevent or destroy true faith, but when got increase snares
and trouble. It is no evil to repent of evil: but that cannot be,
whilst men maintain what they should repent of: it is a bad argument
to avoid temperance, or justify the contrary, because otherwise
the actors and inventors of excess would want a livelihood; since
to feed them that way is to nurse the cause instead of starving
it. Let such of those vanity hucksters as have got sufficient, be
contented to retreat, and spend it more honestly than they got it;
and such as really are poor, be rather helped by charity to better
callings: this were more prudent, nay Christian, than to consume
money upon such foolish toys and fopperies. Public workhouses would
be effectual remedies to all these lazy and lustful distempers,
with more profit and a better conscience. Therefore it is that we
cannot, we dare not square our conversation by the world's: no, but
by our plainness and moderation to testify against such extravagant
vanities; and by our grave and steady life to manifest our dislike,
on God's behalf, to such intemperate and wanton curiosity: yea, to
deny ourselves what otherwise perhaps we lawfully could use with a
just indifferency, if not satisfaction; because of that abuse that
is amongst the generality.
Objection 4. XI. I know, that some are ready further to object: Hath
God given us these enjoyments on purpose to condemn us, if we use
them? Answer: But to such miserable, poor, silly souls, who would
rather charge the most high and holy God with the invention or
creation of their dirty vanities, than want a plea to justify their
own practice, not knowing how, for shame, or fear, or love to throw
them off; I answer, that what God made for man's use, was good, and
what the blessed Lord Jesus Christ allowed or enjoined, or gave
us in his most heavenly example, is to be observed, believed, and
practised. (Luke, viii. 14; xii. 28-31.) But in the whole catalogue
the Scriptures give of both, I never found the attires, recreations,
and way of living, so much in request with the generality of the
Christians of these times: no certainly, God created man a holy,
wise, sober, grave, and reasonable creature, fit to govern himself
and the world: but divinity was then the great object of his reason
and pleasure; all external enjoyments of God's giving being for
necessity, convenience, and lawful delight, with this proviso
too, that the Almighty was to be seen, and sensibly enjoyed and
reverenced in every one of them. But how very wide the Christians
of these times are from this primitive institution is not difficult
to determine, although they make such loud pretensions to that most
holy Jesus, who not only gave the world a certain evidence of a
happy restoration, by his own coming, but promised his assistance
to all that would follow Him in the self-denial and way of his holy
cross; (John, viii. 12; xv. 7, 8; xvii. 20;) and therefore hath so
severely enjoined no less on all, as they would be everlastingly
saved. But whether the minds of men and women are not as profoundly
involved in all excess and vanity, as those who know Him not any
further than by hearsay; and whether being thus banished the
presence of the Lord, by their greedy seeking the things that are
below, and thereby having lost the taste of divine pleasure, they
have not feigned to themselves an imaginary pleasure, to quiet or
smother conscience, and pass their time without that anguish and
trouble which are the consequences of sin, that so they might be
at ease and security while in the world, let their own consciences
declare. (Rom. ii. 8, 9.) Adam's temptation is represented by
the fruit of a tree, (Gen. iii. 6,) thereby intimating the great
influence external objects, as they exceed in beauty, carry with
them upon our senses: so that unless the mind keep upon its constant
watch, so prevalent are visible things, that hard it is for one
to escape being insnared in them; (Mark, xiii. 33-37;) and he
shall need to be only sometimes entrapped, to cast so thick a veil
of darkness over the mind, that not only it shall with pleasure
continue in its fetters to lust and vanity, but proudly censure such
as refuse to wear them, strongly pleading for them, as serviceable
and convenient: that strange passion do perishing objects raise in
those minds where way is made, and entertainment given to them. But
Christ Jesus is manifested in us, and hath given unto us a taste
and understanding of Him that is true; and to all such a proportion
of his good spirit, as is sufficient, would they obey it, to redeem
their minds from that captivity they have been in to lust and
vanity, and entirely ransom them from the dominion of all visible
objects, and whatsoever may gratify the desires of the eye, the lust
of the flesh, and the pride of life; (1 John, ii. 15, 16;) that they
might be regenerated in their minds, changed in their affections,
and have their whole hearts set on things that are above, where moth
nor rust can ever pass, or enter to harm or destroy.
XII. But it is a manifest sign of what mould and make the persons
are who practise and plead for such shameful Egyptian rags, as
pleasures. It is to be hoped that they never knew, or to be feared
they have forgotten, the humble, plain, meek, holy, self-denying,
and exemplary life, which the eternal Spirit sanctifies all obedient
hearts into; yea, it is indubitable that either such always have
been ignorant, or else they have lost sight of that good land,
that heavenly country, and blessed inheritance they once had some
glimmering prospect of. (Gal. v. 22-25; Eph. v. 8-11, 15, 16.) O
that they would but withdraw a while, sit down, weigh and consider
with themselves where they are, and whose work and will they are
doing! that they would once believe the devil hath not a stratagem
more pernicious to their immortal souls, than this of exercising
their minds in the foolish fashions and wanton recreations of the
times! Great and gross impieties beget a detestation in the opinion
of sober education and reputation; and therefore since the devil
rightly sees such things have no success with many; it is his next,
and most fatal design, to find some other entertainments, that
carry less of infection in their looks, (though more of security,
because less of scandal,) and more of pleasure in their enjoyment,
on purpose to busy and arrest people from a diligent search and
inquiry after those matters which necessarily concern their eternal
peace: (Eph. vi. 12-19:) that being ignorant of the heavenly life,
they may not be induced to press after it; but being only formally
religious, according to the traditions and precepts of others,
proceed to their common pleasures, and find no check therefrom,
their religion and conversation for the most part agreeing well
together, whereby an improvement in the knowledge of God, going on
from grace to grace, growing to the measure of the stature of Jesus
Christ himself, is not known; but as it was in the beginning at
seven, so it is at seventy; nay, not so innocent, unless by reason
of the old saying, "Old men are twice children." (Eph. i. 16-23; iv.
12, 13.)
O! the mystery of godliness, the heavenly life, the true Christian,
are another thing. Wherefore we conclude that as the design of the
devil, where he cannot involve and draw into gross sin, is to busy,
delight, and allure the minds of men and women by more seeming
innocent entertainments, on purpose that he may more easily secure
them from minding their duty and progress, and obedience to the
only true God, which is eternal life; (John. xvii. 3;) and thereby
take up their minds from heavenly and eternal things; so those who
would be delivered from these snares should mind the holy, just,
grave, and self-denying teachings of God's grace and Spirit in
themselves, that they may reject, and for ever abandon the like
vanity and evil; (Tit. ii. 11-15;) and by a reformed conversation
condemn the world of its intemperance: so will the true discipleship
be obtained: for otherwise many enormous consequences and pernicious
effects will follow. It is to encourage such impious persons, to
continue and proceed in the like trades of feeding the people's
lusts; and thereby such make themselves partakers of their plagues,
who by continual fresh desire to the like curiosities, and that
way of spending time and estate, induce them to spend more time in
studying how to abuse time; lest, through their pinching and small
allowance, those prodigals should call their father's house to mind:
for whatsoever any think, more pleasant baits, alluring objects,
grateful entertainments, cunning emissaries, acceptable sermons,
insinuating lectures, taking orators, the crafty devil has not ever
had, by which to entice and insnare the minds of people, and totally
to divert them from heavenly reflections and divine meditations,
than the attire, sports, plays, and pastimes of this godless age,
the school and shop of Satan, hitherto so reasonably condemned.