The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 12
CHAP. XII.
More largely and more particularly intreating of conformitie vntounto the world.
TOuching the conformitie vntounto the world here forbidden, all that hauehave preſented themſelues a ſacrificeComformitie to the world two …ould. to God, or that ſo would do, let vsus further conſider that this conformitie is two-fold:
firſt, ſpirituall.
ſecondly, bodily.
By ſprituall conformitie, I meane conformitie in apparent ſinnes, both of mind and affections, and alſo of the outward man; and that in matters both of the firſt, and alſo of the ſecond Table.
By conformitie in apparent ſinnes of the minde and affections, I vnderſtand all conſent with the world in any hereſies or other errors, either of Poperie, or of any other ſuch doctrine, onelyonly becauſe men of the world, our parents or other friends hauehave bin of ſuch mind, and hauehave liued and died in ſuch hereſies and errors.
The ſame I ſay of being conformable to the world, Papiſts or other, in the outward tranſgreſſion of any of the commandements, that concerne the worſhip of God, or duties to men. As to pray to Saints, to worſhip images, crucifixes and other, to adore the bread and wine in the Supper of the Lord, to obſerue dayes, to refraine from meates allowed by God, ſuperſtitiouſly thinking them vnlawfull; to go on pilgrimage to the images or reliks of this or that ſuppoſed Saint, and the like. So alſo to make vowes of perpetuall virginitie, and to thinke our ſelues in conſcience obliged to ye keeping of ſuch vows, though in the meane time ſuch votaries either burne in luſts, or hauehave their whores, and thinke it better ſo to hauehave, then to marrie; directly contrary to the Apoſtles commandement, that for the auoiding of fornication, eueryevery man ſhould hauehave his own 1. Cor 7. 2.wife: as alſo contrary to that elſewhere ſaid of mariage, toHeb. 13. 4. be honorable amongſt all men, without exception of any, fit for mariage, and needing mariage. The like is to be ſaid of the vow of wilfull pouertie, and mens betaking themſelues to Monaſteries, by the witchcraft and enchantment of Poperie, for the enriching of their ſuperſtitious and idolatrous houſes, falſly called Houſes of Religion.
The ſame is to be ſaid of conformitie to the Popes buls for diſcharge of ſubiects from their allegiance to Princes, God hauing commanded eueryevery ſoule of the Clergie, as they ſpeake, yea of the Pope himſelfe (if he hauehave a ſoule) to be ſubiect to the higher powers, as well as the ſoules of others:Rom. 13. 1. 1. Pet. 2. 13. yea, the holy Ghoſt hauing commanded prayers, ſupplications, interceſſions and thanksgiuing to be made as for1. Tim. 2. 1. 2. all other ſorts of men, ſo eſpecially for Kings and all in authoritie, yea euen then when there were no Chriſtian Kings, but all were heathen and infidels. To thinke therefore or to practiſe otherwiſe vponupon the Popes diſcharge, is to be conformable to the world, and not vntounto God and to his word.
So is it alſo to marry within the degrees of kindred forbidden by the Lord; and to do any thing elſe contrary to any commandement of God, onelyonly vponupon the Popes diſpenſation. The like is to be ſaid of doing any thing elſe forbidden by God, either by the perſwaſions, or by the example of the world, or any men of the world, either inAct. 4. 19. &. 3 29. Deut. 13. 6. Exod. 23. 2. Mat. 7. 13. reſpect of authoritie, or in reſpect of kindred and affinitie and friendſhip, or in reſpect of multitude.
The vſe of all this, is to admoniſh vsus to take heed of all common ſinnes of the time, ſwearing, blaſpheming, drinking and drunkenneſſe, whoring, and all other carnall wantonneſſe; proſaning of the Lords dayes by buying, ſelling, riding, &c. gaming, rioting, contempt of the word and Sacraments, as likewiſe of magiſtrates or miniſters, or parents or maſters, &c. For the commonneſſe of theſe things doth not any whit excuſe or leſſen them, or giuegive vsus the more libertie to commit them; but it doth the more aggrauate them: and the more do conforme vntounto other in them, the more ought all that deſire to ſacrifice themſelues to God, to beware of all conformitie with them.
Eſpecially, according to ſome thing before ſaid, let vsus beware of worſhipping our onelyonly true God in the falſe and adulterous maner that the Papiſts the greateſt part of the world in Europe do worſhip him, or as they worſhip their idols. For certainly the gods of thoſe nations that the Lord did caſt out before the Iſraelites, of the manner of whoſe worſhip the Lord charged them to beware in worſhipping of him: the gods (I ſay) of thoſe nations were neuer more abominable in Gods eyes, then the idols of the Papiſts are; yea, not ſo abominable: For neuer was there ſo much ſpoken of any amongſt thoſe heathen, as is ſpoken againſt the new Babylon, Rome: there neuer was any called an Anti-god, as now the Pope is called Anti-chriſt: There neuer was any ſtyled with the name of The man of 2. Theſ. 2. 3. 4.ſin and child of perdition, as the Pope now is. There was neuer any ſaid ſo to oppoſe & exalt himſelfe aboue all that is called God, or that is worſhipped, as the Pope is ſaid to do. There was neuer any that chalenged to himſelfe all power in heauen and in earth, to forgiue ſinnes, &c. as the Pope doth. There was neuer any that claimed power to ſet vp and to depoſe Kings at his pleaſure, as the Pope doth. The head therefore of the Papiſts being ſo wicked, and ſo ſhewing himſelfe to be of the world, can the Papiſts themſelues, that are his deuoted ſlaues and bondmen, be better? How then may we hauehave any conformitie with them, eſpecially in the worſhip of God? Oh let vsus not forget how great the ſinne of Ahaz was, in ſending a patterne of an Altar from Damaſcus, and commanding Vriah the Prieſt2. Kin. 16. 20. to make another at Ieruſalem conformable thereunto. It is therefore no ſmall matter to dally with God, or to faile in the leaſt point of the maner onelyonly of his worſhip. For though our ſelues may be deceiued, not onelyonly by other, but alſo by our owne hearts, being deceitfull out of meaſure: Ier. 17. 9. Gal. 6. 7.and though we may alſo deceiue other, yet God neuer is deceiued or mocked. It is not good (they ſay) to play withIſay. 6. 3. Reu. 4. 8. 1. Sam. 2. 2. Saints; much leſſe with him that is holy, holy, holy, and with whom in holineſſe none is to be compared.
We may yet extend this conformitie to the world a little further, and more particularly to the Miniſters of the word, viz. for their not conforming themſelues in preaching of the word, either to the old Popiſh Schoole-men and Friers, or to the Ieſuites and Popiſh Prieſts of theſe times, euen in their ſuch maner of preaching, by affecting much Latin, and many friuolous diſtinctiōs, needleſſe queſtions, abſtruſe and quaint points, whereby the Scripture is not plainly and perſpicuouſly opened, neither fitly applied, but rather obſcured, without any edifying of the hearers: yea, whereby alſo ſome points of Poperie are ſecretly couched, to make way for other afterward. This I do the rather adde, becauſe the practiſe of ſome in this kind of preaching amongſt vsus, is much to be lamented: yea, the more, becauſe it is applauded by the common people, though vnderſtāding almoſt nothing that they heare. Alas, did the ancient Leuites in the time of Nehemiah ſo preach, of whom it is ſaid, that they read in the booke of the Neh. 8. 8.law of God diſtinctly, and gaue the ſenſe, and cauſed the people to vnderſtand the reading? Is this according to Pauls charge to Timothy, for rightly diuiding the word of truth? Is ſuch2. Tim. 2. 15. preaching according to Pauls preaching, that although he knew more tongues then all other, and had reuelations in great 1. Cor. 14. 18. 2. Cor. 12. 7.abundance, yet for all that made no oſtentation of any ſuch learning, neither declared the teſtimonie of God with 1. Cor. 2. 1. 13.excellencie of ſpeech, or in the words which mans wiſedome did teach, but which the holy Ghoſt taught, comparing ſpirituall things with ſpirituall? Yea, who alſo ſaid, that not withſtanding his varietie of tongues, he had rather ſpeake (but) fiue 1. Cor. 14. 19.words with his vnderſtanding, that he might teach other alſo, then ten thouſand words in an vnknowne tongue? Yea, is this kind of preaching (whereof now I ſpeake) according to the preaching of the moſt learned and reuerend Preachers and Fathers in our Church, who do not onelyonly labour themſelues to preach plainly and to the edificatiō of their hearers, but alſo earneſtly exhort all other to preach in like maner? Oh therefore that all other Miniſters would conforme themſelues in their preaching to theſe examples, and leaue all conformitie herein with the olde ruſtie Schoole-men, Friers, and other Papiſts.
Before I proceed any further, I might here obſerue the paſſiue voice, eſpecially for ſpirituall conformitie, that is, for conformitie in apparent and knowne ſinnes. For the Apoſtle ſaith not, and conforme not your ſelues, but he ſaith, and be not conformed, by any other, either by their examples, or by their counſels, allurements and inticements whatſoeuer. This I might the rather obſerue, becauſe ſome excuſe their conformitie to the world, euen in the premiſes, by the prouocation of other to the ſaid conformitie. But endeuouring breuitie, I will content my ſelfe with the bare naming of this obſeruation.
To come now to bodily conformitie, thereby I meaneBodily conformity. not ſuch conformitie as is altogether and onelyonly bodily, nothing ſpirituall; but that which is eſpecially of the bodie, and in ſuch things as pertaine to the bodie: which alſo are by the moſt accounted bodily, and not at all ſpirituall; and therefore to be no ſinne at all in ſuch things to conforme to the world. But ſuch dreamers, and they that do ſo thinke, hauehave forgotten the like plea of ſome for other matters in the Apoſtles time, and his anſwer thereunto, All things are lawfull to me, but all things are not expedient: 1. Cor. 6. 12. and 10. 23. 1. Cor. 10. 31.all things are lawfull, but all things edifie not: neither do all things make to the glorie of God, at the which notwithſtanding all Chriſtians muſt aime, euen in eating and drinking, and in whatſoeuer elſe they do. Such pleaders alſo for ſuch conformitie of bodie, hauehave forgotten that which elſwere the Apoſtle ſpeaketh, for the thinking vponupon. and therefore for practiſe accordingly of whatſoeuer Phil. 4. 8.things are louely, whatſoeuer things are of good report, as wel as of whatſoeuer are ſimply true, honeſt, iuſt, and pure. And although the kingdome of God do not conſiſt in meates and Rom. 14. 17.drinkes, viz. onelyonly or principally, yet euen in ſuch things we are to hauehave reſpect to the kingdome of God. But what are theſe things now to be touched concerning bodily conformitie? Euen the generall conformitie of all ſorts, of all ages, of men and women, as well profeſſors of the word as of other, to the world, and to them that are altogether of the world, meere worldlings, and a very little better then Atheiſts. Wherein is this conformitie? Firſt of all in apparell, not ſo much touching the matter, the ſame being oftentimes aboue mens callings and abilities, that therein they may braue it out with the beſt; but alſo and eſpecially in the faſhion and colour, and maner of making the ſame. For the Lord hath commanded not ſomeTheſ. 5. 5. 8. Eheſ. 5. 8. but all that are of the day (that is, children of the light) to be ſober, with ſobrietie ioyning the breaſtplate of faith, and louelove, and hope of ſaluation: thereby ſhewing that where there is true faith, and louelove, and hope, there is and will be ſobrietie alſo; and the leſſe ſobrietie, bewrayeth leſſe faith, louelove and hope. So ſaith Peter, Girding vp the loynes of your mind, be ſober, and hope to the end, &c. No ſobrietie therefore,1. Pet. 1. 13. no hope to the end. And againe, Be ſober and watch, for the diuell your aduerſarie goeth about like a roaring Lion 1. Pet. 5. 8.ſeeking whom to deuoure. They therefore that are not ſober, expoſe and lay open themſelues to the diuell. I could alledge many other Scriptures in commendation of ſobrietie. Yea but, will ſome man ſay, ſuch Scriptures are onelyonly for ſobrietie of the mind, and confining of the thoughts, and moderation of the affections, the which are (as it were) the loines of our minds. What then? The inward man commandeth the outward. Where there is the inward ſobrietie, there cannot but be the outward. The outward may be where there is not the inward: but it is impoſſible for the inward to be without the outward, where there is knowledge of the things that belong to the outward ſobrietie.
The ſharp reprehenſion alſo of the daughters of Zion, Iſay. 3. 16. &c.for their immodeſtie in apparell, and lightneſſe in their geſture, going minſingly, and with their neckes ſtretched out, (oh that our Ladies and other fine Dames would wiſely conſider that place, & make vſe thereof accordingly,) this reprehenſion (I ſay of thoſe daughters of Zion) doth condemne the like in all, and commend the contrary to all. The Lord alſo by another Prophet doth very heauily threaten to puniſh the Princes, and the Kings children, and Zeph. 1. 8.all ſuch (without exception of any) as are clothed with ſtrange apparell. What ſhall I ſay of the Apoſtolicall precepts for women to adorne themſelues with ſhamefaſtneſſe and ſobrietie, &c? Do not theſe Scriptures belong to theſe times, as well as other Scriptures both commandements and promiſes? Denie the one, and denie the other; take away the one, and take away the other. So in the end, we that hauehave receiued moſt mercies, ſhall be moſt lawleſſe. No Scriptures ſhall belong vntounto vsus. May any looke for ſaluation, without the Scriptures, which onelyonly are able to make 2. Tim. 3. 15.vsus wiſe vntounto ſaluation? Do not ſuch Scriptures alſo belong to men as well as women? Doubtleſſe they do; except men will ſay, that God will hauehave women onelyonly to be ſaued, and not men. Women are eſpecially named, becauſe y• ſexe moſt cōmonly is giuen moſt to pride & new faſhions. Yet that place of Zephaniah is of men, Princes, and Kings ſonnes, yea of all ſuch generally as are clothed with ſtrange apparell, or with the apparell of ſtrangers. If yet any will harp vponupon the former ſtring, of thoſe Scriptures of the old Teſtament to be now out of date, as hauing belonged onelyonly to the Iſraelites; let him remember, that whatſoeuer things are aforetime written, are written as wellRom. 15. 4. for our learning (or inſtruction) as for the learning and inſtruction of the Iſraelites: yea rather more for vsus, then for1. Pet. 1. 12. them. And hath the Lord dealt more bountifully with vsus then with them, and doth he not require more dutie of vsus then of them? Doubleſſe the more that God hath honoredHeb. 2, 1. vsus, by ſpeaking immediatly vntounto vsus by his Sonne in our owne nature, the more earneſt heed we ought to giuegive to thoſe things which we hauehave heard from that his Son, &c. Yet alas in theſe times, and in this matter of faſhioning to the world, all men liue as if there were no word of God to the contrary: yea, as though not onelyonly the Pope (that diſpenſeth with greater matters) but God himſelfe had giuen diſpenſation for all to liue as they liſt, and to do what they liſt. We may now well crie out, O the faſhions, the faſhions of theſe times. He that in apparell will ſee the faſhions of all countries, need not to trauell out of our owne land: he may ſee all, and more then all within the land. EueryEvery other nation do better content themſelues with their owne faſhions, then we here in England. Yea, we here in England, by our multiplicitie of faſhions, do reade a lecture of doing the like to all other nations.
This horſe diſeaſe of the faſhions, hath hatched another of the yellowes, as dangerous, as foule, as vncomely as the former, a ſpecies and a daughter of the former; and from the foundations of the world (for ought appeareth by any hiſtories) neuer heard of till now very lately, and in our land, as if the ſame were the common ſchoole of all vanitie; except onelyonly in Ireland, where they ſaffron all their wearing linnen (as ſome report) for the auoiding of that vermin, that do moſt abound in y• country.
Thrift indeed is pleaded for this yellowing of linnen, as the which being ſo yellowed, needeth not ſo much waſhing. But why do they not ſo yellow alſo their other wearing linnen, and bed-linnen and table-linnen? They alſo that herein do moſt pleade thrift, in all other things are leaſt thriftie; yea, moſt prodigall, moſt riotous.
With the premiſes may be remembred the diuers formes otherwiſe of apparell, ſometime long waiſts, ſometimes ſhort waiſts; the aprons of women and the girdles of men being almoſt at their chins. So alſo the varietie of mens breeches, ſometimes like great cloak-bags, ſometimes below like water-tankers at the top. So alſo of hats, ſometimes high crowned, ſometimes low crowned; ſometimes narrow brimmed, ſometimes broad brimmed, ſo bangling about the eares of men, and hiding their faces, that they cannot eaſily be diſcerned: and therefore the more reſembling ſuch couerings of the face as the Apoſtle forbad1. Cor. 11. 4. 4. &c. the men of Corinth in their Eccleſiaſticall meetings and religious exerciſes. Notwithſtanding ſuch hats ſeeme more tollerable for women, as being more agreeable to ſuch couerings as the Apoſtle commendeth to the women of Corinth, in the place before alledged.
The like may be ſaid of the varietie of girdles, points, garters, bootes, ſpurres, ſhooes, and ſhoo-ſtrings; though now bootes and ſpurres hauehave go… the vpper hand of ſhoos and ſhoo-ſtrings, and hauehave almoſt iuſtled them like Iacke of Lent cleane out of doores.
Moreouer, the former diſeaſes of faſhions generally, and of the yellowes particularly, go not alone, but are likewiſe accompanied with a third, at leaſt in men, namely, the ſtaggers. For alas, how do men in theſe dayes, of all ſorts almoſt, ſtagger and reele in all places. Husbandmen, ſeruants men and boyes▪ come not to any market almoſt, but they go home ſtaggering and reeling. But this belonging to the ſpirituall conformity to the world before ſpoken of, it ſhall be ſufficient to hauehave interpoſed thus much thereof in this place: the rather hauehave I named this now, (though ſomewhat diſorderly) becauſe I had before but named the roote of this diſeaſe. The premiſes are the more worthy of reproofe, becauſe as the ſpider taketh hold with her Pro. 30. 28.hands, and is in Kings palaces: ſo the greateſt of theſe euils hauehave gotten footing in the houſes of the greateſt profeſſors,2. Cor. 8. 18. and of ſuch as hauehave bin of praiſe in the Goſpell, and hauehave infected not onelyonly their ſeruants, but alſo their children, yea their wiues, yea themſelues, at leaſt they being whiſt and winking at them in their ſeruants, children and wiues, not ſaying vntounto them, Why do ye ſo? and ſo being1. Kings 1. 6. acceſſorie vntounto them. O lamentable, O wofull. For, is this inhibition of conformitie to the world, only to husbands themſelues, and not alſo to wiues? to parents, and not alſo to children? to maſters, & not alſo to ſeruants? Doubtleſſe it is to the one as well as to the other. The husbandGen. 2. 24. Mat. 195. Pſal. 128. 3. and wife are one fleſh. Children are branches of their parents. Seruants are hands to their maſters. All make an houſhold. Is not Abraham commended that he wouldGen. 18. 19. teach his children and houſhold the way of the Lord▪ &c. The commendation of Abraham is a commandement for all that will be children to Abraham; and a reprehenſion of all that do not that, for which Abraham is commended. Oh let ſuch remember the ſharp reprehenſion of Eli by1. Sam. 2. 31. &c▪ and. 3. 17. the Lord, for his being no ſharper to his children: as alſo the fearfull commination againſt his houſe in▪ that behalfe,1. Kings. 2. 17. with the euent according.
Here let vsus not omit amongſt the conformities of theſe times to the world womens painting their faces and breaſts, and laying open their ſaid breaſts moſt immodeſtly, almoſt to their waſts, yea, their picturing likewiſe vponupon their breaſts cherries and birds, yea, the patching of them alſo, and of their faces, here a patch and there a patch. Oh abominable, oh monſtrous; the daughters of Zion before mentioned and wicked Ieſabel her ſelfe neuer came to this height.
To the former may be added their wearing of ſtrange haire, I meane the haire of other women, either bought of ſome that are poore, and for money glad to cut it off to ſerue the fooliſh deſires of other, or taken from the heads of ſome before dead, the which ſtrange haire▪ likewiſe ſometimes they dye, not according to the colour of their owne haire, but white, or of ſome other colour, according to the faſhion of moſt, that ſo all in colour of haire may be like one to another, how vnlike ſoeuer in complexion; and all may weare one liuerie, as ſeruing all one miſtris. The like may be ſaid of their pendent locke about their cheekes moſt vndecently, howſoeuer they thinke themſelues adorned thereby, and directly contrary to the precepts of Paul and of Peter, I ſuppoſe alſo that if they knew1. Tim. 2. 9. 1. Pet. 2. 3. their butter to be made by any wearing ſuch lockes, they would not very willingly eate thereof, I could ſpeake more homely hereof, but that I thinke ſome to do it more of ignorance, and cuſtome, and to ſatisfie the minds of ſome other, either husbands, or parents, or miſtreſſes, then of any pride they take therein, either not knowing or not remembring what holy Scripture hath ſaid againſt the ſame.
But let vsus diue a little deeper into theſe deepe abominations of theſe times, drawne from the deepe pit of hell it ſelfe. How therefore hauehave men and women changed their ſ…xe, (as much as they can) one with another? Men wearing long haire like vntounto women, and women cutting off their hai…e like vntounto boyes, or beardleſſe yong men, wearing nothing thereon but hats, putting them alſo off to ſuch as they meete. Oh monſtrous, oh monſtrous. Are not theſe things in men, and alſo in women, dir…ctly contrary1. Cor. 11. 14. 15 to the Apoſtles doctrine? Is not ye doing of either of both, to gaine ſay to the face of the Apoſtle? yea, of Chriſt himſelfe that ſpake in the Apoſtle, as the ſouldiers did? Is2. Cor. 13. 3. Mat. 27. 30. 2. Tim. 3. 16. it not a crying of defiance to the holy Ghoſt, by whoſe inſpiration the whole holy Scripture was giuen, and by whoſe direction Paul wrote all that he did? Of ſuch long haired men the Scripture recordeth one, and but one example, Abſolom the rebellious and traiterous ſonne of Dauid, 2. Sam▪ 14. 26.whoſe fearfull end and direfull iudgement all men know, namely▪ that by that his long haire he was hangedchap. 18. 9. in an oake. Oh that our like haired gentlemen would make vſe thereof, and tremble. Would any of them hauehave the like end? Though they would not, yet let them feare a worſe.
Of ſuch ſhort haired Gentlewomen, I find not one example, either in Scripture, or elſewhere. And what ſhall I ſay of ſuch poled rigs, ramps and Tomboyes? May it not be thought that they do ſo, that ſometimes by ſome not knowing them, they may be taken for yong men in long coates, the rather becauſe ſome of them alſo weare boots and ſpurres, and ſhort ſwords by their ſides, that being ſo taken they may alſo be bed-fellowes to ſuch yong men, and ſo play the harlots with them, as holy Pope Ioane did, who by that meanes being with child, fell into her trauell thereof as ſhe was in the midſt of her holy Proceſſion with al her carnall Cardinals, none of them all perceiuing any ſuch thing before.
We may aske the queſtion that the Lord asketh, and make that anſwer that the Lord alſo maketh: Were they Ier▪ 6. 15. & 8. 12.aſhamed when they committed this abomination? Nay, they were not at al aſhamed, neither could they bluſh. But if they be not paſt all grace, let them take heed in time. Let them be aſhamed and repent, and that ſpeedily; otherwiſe let them feare, yea, certainly looke for y• which in the former places followeth: Therefore they ſhall fall among them that fall; at the time that I ſhall viſit them, they ſhall be caſt downe, ſaith the Lord. In this their fall they ſhall be confounded, and aſhamed with euerlaſting ſhame. In the meane time, the leſſe themſelues are aſhamed or touched with this their great ſinne, let vsus all that feare God, mourne the more for them, praying alſo for them (as Simon Magus intreated Peter and Iohn to pray for him) that none of thoſe thingsAct. 8. 24. they hauehave deſerued may come vponupon them. Yea, let vsus mourne and pray the more for our ſelues and the whole Land, becauſe ſuch ſinnes are crying ſinnes in the eares of the Lord of hoaſts, for iudgement againſt the whole Land.
With that before ſaid, of mens wearing long haire like to women, we may ioyne the great varietie of mens cutting their haire, whereby they greatly diſguiſe and deforme themſelues, not onelyonly making themſelues fooles, but looking alſo like to ſome vnreaſonable creatures: eſpecially ſome fooles of the country that go to plough and cart, and in other places men of all trades, tailers, ſhoomakers butchers, millers, tapſters, &c. are to be admired for their ſtrange locks and long haire, ſome all before, ſome all behind, ſome long round about, their crownes being cut ſhort like cootes or Popiſh Prieſts and Priers: ſome hauing long locks at their eares, as if they had foure eares, or were prick-eared: ſome hauing a little long locke onelyonly before, hanging downe to their noſes, like to the taile of a weaſell; eueryevery man being made a foole at the Barbers pleaſure, or making a foole of the Barber, for mony to make him ſuch a foole. For as it is ſaid of the makers of idols and images, They that make them, are like vntounto them: ſo may it be ſaid of ſuch fooles and ſuch barbers.Pſal. 115. 8.
Moſt lamentable eſpecially is it, that great fore-tops and long haire hath ſeized vponupon ſome in the miniſterie, that come vp to the chaire of Moſes, more like ſome Gentlemens butlers, then Miniſters of the word; and being in that place, they conforme themſelues to another ſort altogether of the world, namely, Players, and ſo they ſpeake like to actors vponupon a ſtage. Alas, how lamentable is this? I do the rather ſpeake a word hereof, hoping that my labours may come to the hands of ſome that hauehave power and hearts to reforme it. For it is a great ſcandall, and no ſmall diſgrace to that honorable calling. The yong yeares of ſome, may not be pleaded for excuſe thereof: becauſe though they be yong in yeares, yet by calling they are Elders, and ought to be of graue cariage beſeeming Elders.Tit. 2. 12. All theſe things I hauehave not ſpoken with any delight in ſo ſpeaking, but in griefe of heart from louelove to God and men, to ſee ſuch things, and not without feare of Gods iudgements againſt ſuch things.
I might ſpeake much more of this theame, but I cannot reckon all faſhions of the world, and of other vntounto them; and therefore no longer to linger in this conformitie to the world, which maketh a deformitie of all things; neither to ſpeake any more of Gods childrens faſhioning themſelues to this wicked world, that putteth all out of faſhion; before notwithſtanding I paſſe altogether fromThe pronowne, this▪ this argument, let vsus not altogether forget the pronoune this, as interlaced by the Apoſtle, and prefixed before the word world, the better to inforce the dehortation from all conformitie thereunto. For it noteth the ſhortneſſe and vncertaintie of the world. In which reſpect it is elſewhere called this preſent world; yea, with this adiunct euill alſo inſertedTit 2. 12. Gal. 1. 4. before it. And this is not ſo much to be vnderſtood of the place of the world, as of thoſe perſons in the world, which before I hauehave ſhewed to be meant by the word world in this place. And therefore the Prophet ſpeaking of ſuch, ſaith, How are they brought into deſolation as in a moment? Pſal. 73. 19.Zophar alſo ſpeaking of the wicked man in the ſingular number, ſaith, Though his excellencie mount vp to the Iob. 20. 6. &c.heauens, and his head reach to the clouds, yet he ſhall periſh for euer like his owne dung: they which hauehave ſeene him, ſhall ſay, Where is he? He ſhall flie away as a dreame, he ſhall be chaſed away as a viſion of the right, &c. HaueHave we not alſo heardIob. 21. 13. before, that Iob ſaith, that the wicked in a moment go downe to the graue? Is not this manifeſt by the whole world (eightGen. 7. 17. perſons onelyonly excepted) taken all napping in the flood?Gen. 19. 24. by Sodome and Gomorrha ſuddenly conſumed by fire from heauen? So likewiſe by the examples of Pharaoh andExod. 14. 24. his armie, ſuddenly drowned in the ſea? of Corah, Dathan Num. 16. 31.and Abiram, ſuddenly ſwallowed vp of the earth? of Nabal, ſuddenly becoming like a ſtone, &c. of Abſolom, ſubdenly1. Sam. 25. 38. 2. Sam. 18. 9. hanged by the haire of the head in an oake, and all his armie as ſuddenly vanquiſhed: of the armie of Senaherib, all almoſt ſlaine in one night by one Angell of theIſay. 37. 36. 38. Lord, and himſelfe likewiſe murdered by his owne ſonne ſuddenly, as he was worſhipping in the temple of Niſroch his god: of Haman, on the ſudden hanged on the treeEſter. 7. 9. 10. which he had prepared for Modecai: of Belſhazzar, ſuddenly loſing both life and kingdome: and finally (to omitDan. 5. 30. many other) of Herod in a moment ſmitten by an Angell of the Lord, and eaten vp of wormes?Act. 12. 23.
The riches of the world are vncertaine, their honours vncertaine, their friendſhip vncertaine, their health vncertaine, their liues vncertaine, not onelyonly as other mens, but alſo much more: who therefore that is wiſe would conforme vntounto them?
Beſides the former vncertaintie in eueryevery reſpect of the men of the world, who ſeeth not that men faſhioning themſelues to the world, and being at greater expenſes by the daily change of ſuch faſhions, then they need, to diſable themſelues from performing many duties of louelove vntounto other, and from leauing ſo much to their own children (though many) as their parents left to themſelues alone? yea, ſometimes by ſuch conformitie and often change of faſhions, as new faſhions are inuented, they that were (at the firſt) full, are brought to ſuch penurie, that they are glad to hire themſelues out for bread: or that which is worſe,1. Sam. 2. 5. they hide themſelues, and play leaſt in ſight: yea, that is worſe of all, either they beg for bread, or elſe being taken and committed to priſon, they die in great miſerie: yea alſo do greatly damnifie other, by their great brauerie, making ſhew of great wealth, and running into greater debt then they are able to pay, do alſo begger other as well as themſelues. Do not ſome alſo fall to theeuerie and robberie, for maintenance of their new faſhions and brauerie?
Laſt of all, for our further admonition to be the more warie of all conformitie to the world, it is worthy our remembrance and good conſiderations, that the Iſraelites1. Sam. 8. 5. 6. deſired a King, only to be in the faſhion of other nations: ſo they ſaid, Make vsus a King to iudge vsus, like all nations. This thing did not a little diſpleaſe Samuel, but it di…pl…aſed the Lord much more. For though the Lord bade Samuel praying in his griefe for direction therein, to hearken ver. 7.vntounto the people in all that they ſaid vntounto him: yet marke the Lords reaſon why he would hauehave Samuel ſo to hearken vntounto the people, For (ſaith the Lord) they hauehave not reiected thee, but they hauehave reiected me, that I ſhould not reigne ouer them. May not ſuch as are ſo ready to conforme to the world, as the Iſraelites were deſirous of a King, to be like to other nations, feare leſt the Lord ſay of them, that they hauehave reiected him, in that they hauehave reiected his word, and not ſubmitted themſelues to his word againſt ſuch conformi…ie? This reaſon againſt ſuch conformitie from the former example of the Iſraelites deſire of a King that they might be conformable to other nations, is the more weightie, becauſe the Lord by the ProphetHoſ. 13. 10. 11. Num. 11. 33. Pſal. 106. 15. Qu. ſaith, that when they asked a King, he gaue them a King in his anger, (as before he had giuen them quailes) and tooke him away in his wrath. But if he gaue them a King in his anger, how did he take him away in his wrath? The taking away of a King giuen in Gods anger, may ſeeme to be a teſtimonie of his fauour rather then of his wrath; eſpecially the Lord aduancing Dauid to his throne, a man according to Gods owne heart? I anſwer, that the Lord gaueAn. Saul to be their King, in his anger againſt them; but hee tooke him away in his wrath againſt Saul himſelfe for his ſinnes, namely, for his tranſgreſſion of the Lords commandement1. Sam. 15. 23. 1. Chron. 10. 13 touching the Amalekites, and for his asking counſell of one that had a familiar ſpirit.How we may auoid conformitie to the world.
That we may the better take heed of ſuch faſhioning our ſelues▪ or being faſhioned to the world, let vsus all, eſpecially ſuch as hauehave bin borne of Chriſtian parents, & hauehave had Chriſtian education, take heed of all familiar ſocietie with the world. For there is no meanes more effectuall to conforme men to the world, then companie and familiaritie with the world. Therefore the Lord both often and earneſtly charged the Iſraelites to beware of allExod. 23. 32. and 34. 12. Deut. 7. 2. &c. couenants with the heathen nations, leſt they ſhould learne their faſhions, and be infected with their ſinnes, both in the worſhip of God, and alſo in other things, So doth Salomon his ſonne, and all other. We know likewiſe whatPro. 1. 10. 4. 14. 2. Chron. 20 37 the Lord ſaid to Iehoſaphat for his ſocietie with Ahaziah King of Iſrael; how alſo he commanded Amaziah King of Iuda to diſmiſſe the hundred thouſand Iſraelites whom he had hired to helpe him againſt his enemies, though to the loſſe of an hundred talents of ſiluer paid before, and to the great ſpoile that they ſo diſmiſſed did make as they2. Chron. 27. 7. &c. returned. He alſo that will dwell in Gods tabernacle, muſt▪ contemne avile perſon. Dauid alſo himſelfe often proteſtethPſal. 15. 4. Pſal. 26. 4. 31. 6. 139. 21. Pſal. 119. 15. his hatred of the wicked, and biddeth the euill doers to auant, becauſe he was reſolued to keep Gods commandements; thereby noting that he could not keepe Gods commandements, if he ſhould ſuffer the wicked to be his companions. A little leauen doth the more eaſily ſowre the whole 1. Cor. 5. 6. 1. Cor. 15 33.lump: and euill communications the more eaſily corrupt good manners, becauſe we are all by nature more apt and more inclinable to euill then to good; yea, altogether to euill, not at all to good.
Another meanes againſt being faſhioned to the world, is to turne away our eyes from beholding of vanitie, and the Pſal. 119. 37.faſhions of other. Dinah paid deare for her going but to ſee the faſhions of the Shechemitiſh daughters: and the IſraelitesGen. 34. 1. 2. being inuited by the Moabites to the ſacrifices of their gods, that is, to their idolatrous feaſts, became idolatersNum. 25. 2. with them, and bowed downe to their gods.
If of neceſſitie we come in companie where we cannot but behold ſuch things; and if by the like neceſſitie we hauehave ſome dealing with the men of the world, and cannot auoid it; then by prayer to God let vsus carrie ſuch ſpiritual preſeruatiues about vsus, againſt all corruption thereby, as we vſe to carrie about vsus in times of common ſickneſſe, ſo to preſerue vsus from all infection of ſuch ſickneſſe.
Theſe things muſt be ioyned with thoſe afterward now to be ſpoken of: in the meane time let none flatter themſelues. Sin, of ſmall beginnings and ſmall meanes, quickly groweth great; and being once ſo growne, it is hardly repreſſed. Neither doth one ſinne go alone, but is accompanied with another. The world alſo is a ſubtill harlot, yea more ſubtill then that harlot whereof Salomon admoniſheth his ſonne and all men to beware, and to take heed ofPro▪ 6. 25. and 7. 5. &c. her inticements and allurements vntounto her faſhions. Thus much of this firſt part of this ſecond verſe, in theſe words, And be not conformed to this world.