Christs Justification of Marys Choice, Part 6

Christs Justification of Marys Choice · Part 6

p. 29VI. The Uses we should make of this, are these:

I. Parents may hence learn, for what imployment they should Educate their Children in the World, what they should teach them, and to what Trades and Callings they should set them; not to such as will spend their Lives in Vanities; but such in which they may be most usefull to themselves and others in the world: Not that all can be of the best or highest Callings, but all should be educated for the most use and service, and all employed in the best which they are fit for: It is a debasing of your Children to intend them for no better than to live at ease to get money; a Heathen would tell you, that usefulness to the Common-wealth is more to be regarded, and a Christian knoweth that the serving of God in the greatest profiting of our selves and others, must be preferred.

II. Let us all review our lives, and see here how much we have to repent of; and let us see also what cause of lamentation we have for the common p. 30guilt of all sorts, against these and such like words of Christ.

But to prevent your misunderstanding of me, I first profess that I intend not to make you Cynicks, or Superstitious, nor to perswade you that it is necessary to your Salvation to live nastily and undecently, nor that it is any part of your holiness or perfection to be singularly sordid, and to avoid things comely and convenient, as some old Hermits and Anchorites, and divers Popish Saints seemed to think: I am not drawing you to imitate that present Sect among us, that set up at first with a holiness which consisted much in forbearing Cuffs, and Bands, and Hatbands, and Ribbans, and saying Thou instead of You, and withall in open reviling the most faithfull Ministers. It is not a superstitious Touch not, Taste not, Handle not, Col. 2. 20, 21. I am commending to you: But I fear lest the contrary common extream be much more dangerous: I would not speak against your smallest convenience, so far as it became not a time-wasting Snare, and hindred not your Heads, Hearts and Lives from greater necessary things. I p. 31know that when St Paul speaketh often for providing things honest, and living honestly, he meaneth things decent and of good report; to expose ones self, purposely to be laughed at, as St. Francis and such others are said to have done, is no just exercise of Piety or Humility.

But alas what a doleful Spectacle is it, to one that believeth whither we are going, to see what it is that most men are doing, and what it is that they leave undone! I am not now speaking of the time that is spent in direct evil; but little do men know how dangerously they sin in spending too much in things that have some good, and in preferring Conveniencies and small bodily Pleasures and Commodities, before the great and needfull things; who can doubt but it was a decent and good thing for Martha to make Provision for Christ, and to attend and serve him? Are not most of your unseasonable Cares and Troubles, about much smaller matters than this? but at the time when greater things should be done, even these are culpable Cares and Troubles; much more those many p. 32little trifles, which only Pride and Folly calleth needfull: And verily we have all so much of this necessary work to do, that leaveth us little room or time to spare for things which most men spend much of their Lives in; so great and urgent are our main concerns, as should make every wise man study diligently to put by as many of the less diverting matters as he can: He that had Money to lay out for his ransome, or for his life or necessary livelyhood, would spend little on small matters, 'till he were sure he had enough to spare. Hearken but wisely to God and Conscience; foresee whither you are going, and what you have to do, and of what inconceivable importance, and then consider whether you have room and time for all or any of those diverting trifles which are the chiefest care and business of the unbelieving carnal world.

This needless business plainly sheweth that you have low and little Souls: As Children playing in the Sand shew their difference from men that apply themselves to manly business, so your over-business about your Ornaments, p. 33Dresses, Complements, Rooms, and many such trifles, doth tell others (whether you will know it your selves or not) that you have both Childish understandings (and worse because you are at age) that set too much by little things, and that you have too much carnality of affection, when you have so much mind of trifling Need-nots: And worst of all it plainly sheweth that you greatly want a sounder belief and deeper Sense of your great business and interest in the world, and live not in the sense of the nearness of Death and things Eternal, as wise Believers should still do.

I am not saying, that you should always have the sinful fears and sadness, which the Sentence of Death doth bring on most: I had rather you were quite above these to the last: Nor do I say that you should always have just the same kind of passions, or do all things just in the same manner, as you ought to have and do, if you were sure to dye to Morrow. But I must say, that you should have the same Wisdom, and the same esteem of God, and of the World, of Soul and Body, of Heaven p. 34and Earth, of Eternity and Time, of Duty and Sin, of Necessaries and Trifles, as you will then have; and the same holy affections, and diligence, and practice of Life, which this Wisdom will then teach you to wish that you had sooner had. O let there not be too great and shameful a difference between your Living and your Dying Thoughts. If your Father, or Child, or Husband, or Wife, were on their Death-bed or going to Execution, would not all be ashamed of you, that should hear you talk to them about Cards, or Plays, or fine Cloaths, or Laces, or greater worldly Toyes than these. Yea, if you were taken up your selves about your own Ornaments, Dressings, Curiosities, and troublesome Triflings, who would not say that you were disgracefully senceless of your own and your dying Friends Condition? O Promise not your selves more time than God hath promised you: Dream not that you dwell further from the Grave than you do: You know not what it is to live as Christians or as Men, if you know not that all our Life should be spent in our best preparation for Death. Though you must do much which you p. 35would not be just found doing, you must do nothing but what you can then Comfortably review, nor spend a moment in that, which then you must wish that you had not spent it in. And whether time-wasting trifles and Need-nots, will be comfortably remembred then, by one that hath Reason and Faith, and had so little time, and so much to do with it, methinks it might be easie to foresee.

Verily, if you spent your time in no greater matters, than in getting Gold and worldly Glory, Crowns and Kingdoms, meerly for your Flesh, and the greatest Pleasures of a carnal transitory Life, you will in the Everlasting review, be confounded and tormented in remembring your self-abasing folly. And are your many little trifles then of more worth to make you a just excuse? Gentlemen, Ladies and Gentlewomen; do not only bear with me, but be willing and thankful that I deal plainly with you, when it is not for me, but for your selves: It is such as you that are most ordinarily and excusably guilty of this Sin and Folly: The poor Labouring Countrey-man and Tradesman indeed p. 36is unexcusable that will be diverted from the care of his Everlasting state, even by his most lawful and necessary Labours: But usually their guilt is less far than yours, in all these following respects.

1. That which they do is profitable to the Common-wealth; and so is good, and part of their duty in it self considered. To Plow, and Sow, and Reap, and make you Bread and Drink, and Cloaths, &c. But what good cometh to the Common-wealth by your Curiosities, and Vanities, and Plays, and Complements, though decency, and cleanliness, and handsomeness, and avoiding contempt and reproach be vainly pretended for them. They gather, and you waste: They are the Bees, and you are the Drones: They labour, and you consume it on your Lusts and Fancies. God bid them labour six daies, but he never bad you make such a stir for meer unnecessary vanities.

2. Necessity is some reason for what they do, though it be no good excuse for leaving undone greater things. They must maintain themselves and Families, and pay you your Rents: But p. 37what necessity have you to waste thoughts and times about your many unprofitable Toyes? Martha had some excuse, but you have none.

3. God giveth you more Wages, and therefore doth expect more Work: You are Stewards of more trust, and therefore have more to give up an account of.

4. They can say, [Christ and his Apostles and all good men have laboured and done such things as we do;] and it is part of his Law, that if we will not work we shall not eat; and Solomons Mother, a Queen, and he the wisest King by her teaching, describeth the Virtuous Woman to be one that worketh willingly with her hands on Wooll and Flax, that riseth before day to look to her houshold, and her Candle goeth not out by night; and eateth not the Bread of Idleness;] (when too many of the Rich do eat no other.) The labours of your Tenants have such Presidents as these. But have you any such for your needless formalities and toyes? Did Christ or his Apostles spend their time in Prating of unprofitable things, or in Idleness, or Plays, p. 38or Gaming, or in Childish neatifying their Bodies, or such like? was St. Peter of your mind when he wrote to Christian Women, 1 Pet. 3. 3. That their adorning be not outward, of Plaiting the Hair, and of wearing Gold, or of putting on of apparel, but the hidden man of the Heart; in that which is not corruptible, even of a meek and quiet Spirit, which is in Gods sight of great price? That is, regard that which is precious, and adorneth you in the sight of God, and affect not neatness or costlyness, to make you seem either Rich or Comely in the sight of Man, but cloath your corruptible flesh with cheap and easie plainness, as beseemeth those that are going to the Grave. It is not Apparel, but Ornaments that he forbids, and a vain desire by our Apparel to seem somewhat higher or handsomer than we are to men.

Perhaps you will say, that Christ and his Apostles were poor men, and therefore neither Patterns or fit Judges for you: Ans. But yet they shall judge you, whether you will or not; And they who tell men by their lives, that they take not their Doctrine p. 39or example for their Rule, or Christ for their Governour, shall find that unbelief and rebellion are not the way to their Justification. But though they that are gorgeouslly cloathed then dwelt in Kings houses, do you but read the 31. Chapter of the Proverbs, and take there the Counsel and Pattern of a Queen and King, and I will reprove you no more.

And you that are so regardful of the thoughts and eyes of men, and whose Pride maketh so great a matter of your reputation, that all about you be sightly and lyable to no contempt, why do you not most regard your reputation with the wisest and the best: St. Peter before told you what are the precious Ornaments in the sight of God: And wise men and good men come nearest to God in all their estimations. Who will bestow much cost or time, or hire Servants, to trim themselves, or their Houses, for Children or Bedlams to look on and admire? None but such as your selves do think ever the better of you for all your costly or troublesome curiosities; Wise men look at you as at Players, or Morice-dancers, some p. 40with Laughter, and all with pity; and think, what empty Souls are these that mind such little Childish things?

And seeing common reason tells you, that a mans dignity or baseness lyeth in the dignity or baseness of the things which he mindeth, hopeth for and seeketh, and of the work in which his Life is spent, why will you set your selves so sar below your poor Tenants and labouring Servants, as to choose imployments so far baser than theirs? That is basest which is most vain and of little benefit to your selves or others: Your Plowman, your Baker, your Brewer, your Cook, yea your Chimney-sweeper live upon more useful employments, than some rich-vain-curious-idle persons.

And as all sin blindeth and befooleth sinners, it's two to one but these self-abasing persons will distaste what I say, as thinking that it is against them. When common reason might tell them that all this that I speak is for them, even for their Honour, their Commodity, their Conscience, and their Salvation. Should I perswade one that selleth Pins and Points, or the Scavingers p. 41that carry out Dust and Dung, to become Merchants that trade for Gold and enriching Merchandize, few of them would be so sottish as to think I speak against them, to their dishonour or their loss.

And still I confess that many little things are needful in their place and season: We should miss Pins and Points if we were without them. Dirt and uncleanness must be swept and washt away: Garments should be warm and comely: Rooms that are convenient are desirable; comely and stately buildings and furniture for Princes and Rulers are a due Ornament to Magistracy, and splendid Cities and Temples are an honest imitation of the great and glorious works of God: Sweet harmony and melody exhilerate the Spirits for and in Gods Holy Praise. All his Mercies should be used to fit us, to serve him with gladness, and joyfulness of heart. It is not a Cynical Life that I plead for, but a base and childish life that I am dispraising. When comeliness and decency, and cleanliness and reputation is made a pretence for such trifling away your p. 42own and your Servants time, and setting up such toyish trades and employments, as nothing but your own sinful disease and folly could keep you from being ashamed of, and your Consciences from accusing you for. I am ashamed to name over the trifles within doors and without which I mean.

But Satan is subtil as well as malicious, and knoweth that all fish bite not at the same bait: Crowns and enlarged Dominions are the diversions of some, who think their designs are high and honourable, while they go to damnation with more applause than worldly Peasants: Brave Speculations and pleasing Knowledge of things unnecessary are the bait of others, that scorn to neglect God and cast away their Salvation, for such low and little things, as the Wanton and the Glutton, or Drunkard do. Yet these that are pleased in satisfying their Appetites, think that they make a wiser bargain, and have somewhat more instead of Heaven, than sick brained Childish Women, that have no better in exchange than things and businesses which I am ashamed to name.

p. 43O that God would awaken all our Reason by a lively Faith, to see where we stand, and what is before us, and with whom we have to do, and how little transitory things of the flesh do signifie to a sound understanding. We should then see that Time and Life are of greater use, than to be plaid and fool'd away. Every moment of it would then appear to be very precious, and of great use. Whereas that is vile, which is good for nothing but vile employments: That hour which is useful for no greater work, than your trifling Need-nots, is of no greater worth than the work which it is for. Had you no more to do with it, how undesirable were life: Surely the gain or pleasure of an idle or a trifling life, will never compensate the cares and troubles and sufferings which we must all undergo. Were a Prince, Judge or Doctor set up as a Picture only to adorn a Room, or as a Mawkin to frighten away Crows from the Corn or Garden; this were not useless, yea it were better than many of your time-wasting vanities: But sure it would be a great debasing of such persons, as p. 44scarce worth the cost and trouble of living.

The Scripture tells us indeed, that Man walketh in a vain shew, and that Verily every man at his best estate is Vanity; yea, all under the Sun is Vanity and vexation of Spirit: But all this is said only of man as seeking a Felicity in this world, and of all that he is and doth, with no higher respect than to the present Prosperity and pleasure of the Flesh: But there are greater things offered us which are not Vanity, even the pleasing of God, and the fruition of his Love and Glory for ever; and were our life and time devoted to these high and noble Ends, were our waking and sleeping, our eating and drinking, our health and sickness, our labours, yea and our needful recreations, employed for these, and measured accordingly as means hereto, they would be holy and comfortable, and the lowest things would be thus honoured and precious: They that are stedfast and unmoveable, alwaies abounding in the work of the Lord, do find their labour not in vain, 1 Cor. 15. 58. The same House, Goods, Money, Food, Rayment, p. 45Time, as used by holy Believers and by carnal Worldlings, &c. differ more than we can now conceive; HOLINESS TO THE LORD is the name of the one, and VANITY, VEXATION and SIN of the other.

But alas, man who as a shadow passeth away, doth set his heart on transitory shadows, and dreaming, and seeming, and Stage-employments and enjoyments make up his hypocritical life and comforts: His Religion is naturally ('till Grace amend him) but Shew and Ceremony; his heart-work, and house-work, and publick-work is little but Shadow and Ceremony; Time is spent, and Money spent, and Talk spent, and Thoughts spent upon Shadow and Ceremony; Servants are imployed too often also in wasting their time, to serve their Masters Fancies in meer Shadow and Ceremony: You can see and hear but little that is better, or of greater use in many rich persons daily conversations, in their retinue, in their splendid houses and curious adorned rooms, or any thing even of that which commandeth their hearts and time, and in which they place their dignity and p. 46pleasure; 'till either Grace happily, or Death miserably awake their wit, and then they cry out, All is Vanity and Vexation; O that we had better spent our time! This their way is their folly, and yet their posterity approve their sayings, Psal. 49. 11, 12, 13. And still others rise up that tread in their unhallowed steps; and Satans Kingdom can truly boast of an uninterrupted Succession, even from the daies of Cain, 'till now.

I shall end with some Directions how to judge of Needless things. 2. And an answer to some Cases of Conscience.

I. 1. All things are culpably needless which answer not the cost, and labour, and time which is laid out upon them: You may judge by the good which they are like to do.

2. Those things are culpably needless, which are but to serve a desire or humour, which we have no need to please; if the Lust or Fancie be vain, the Means that serve it can be no better; whether it be the lust of the flesh, the lust of the eyes, or pride of life, which are not of the Father, but of the World. Men say, We delight in this or that, in curiosity, in costly or time-wasting p. 47sports, or such as profit not their bodily health, in gawdy dresses or such like; and why may we not gratifie our delight? why it is supposed to be a needless unprofitable delight, proceeding from a vain Fancy, which should rather be cured than pleased.

3. All things are much more culpably needless, which proceed from a Vicious sinful humour, desire or lust; Make no provision for the flesh, to satisfie the lust thereof, Rom. 13. 13, 14. To mind the things of the flesh, is enmity to God, and to the minding of spiritual things, Rom. 8. 6, 7. Unnecessary sensual delights corrupt the Soul, and strongly turn down the mind from God and holy Pleasures; and the mortifying of such fleshly Lusts or Pleasures, is no small part of our Religion.

4. All those are culpably needless and worse, which are preferred before truly needful things; and which are against them, and shut them out, or take up that same time and room which they should have; if you have any thing of greater moment, which should be done at that same time, whatever hindereth it is vanity and worse; and therefore there is p. 48no cure for vanity of mind and life, till men come to know their great necessities, and important business which they have for all their thoughts and time, even the regard of their end and all the means, the duties of their spiritual and temporal Callings, and see that they have no time to spare.

II. Qu. Is it lawful to be of a Trade which serveth the Humours of vain Persons; as to make Cards, or Dice, or Stage-Playes; or vain Attire, as Ribbonds, Periwigs, and such like?

Ans. 1. These things are of very different Natures: Some of them, as Stage-Playes, Cards and Dice, (though Instances may be devised in which it is possible to use them lawfully) are so ordinarily used sinfully, and so seldom well; that the Trade that maintaineth them may well be supposed to be a Trade of maintaining Sin: And, had I a Son, I had rather he begg'd his Bread, than have such a Trade. But Laces, and Ribbonds, and fine Cloaths, and Feathers, and divers such things, have (among some that they are fit for) a more ordinary lawful use; and therefore I cannot say, that such Trades are sinful. 2. But yet because p. 49they are of so little benefit to the Common-wealth, and so very frequently used to serve a vain and sinful Lust and Fancy: I take it to be a Sin for any one to preferr such a Trade before one that is more blameless and profitable, though the Person might get more Money by it. 3. And they that will use such a Trade without Sin, must necessarily be so careful in distinguishing of Customers, and not promiscuously sell to all who they perceive will serve their Sin by it; that it will much diminish their Gain. The Case is much like an Ale-seller's or Vintner's, which is lawful in it self, but must be used with so much distinguishing care, as I doubt few practise, lest their Gain be hindered: And therefore a safer Trade is much to be preferr'd, which is not a continual Temptation.

Qu. 2. May a Servant dwell with and obey such a Master, or Lady, or Mistress, as will command them to spend much of their time in Trifles and Vanities, that are but to please a proud or curious Fancy?

Ans. 1. It must be supposed, that many times Servants, through Sloth or Education, misjudge those things to be needless p. 50or evil, which are not such; and think that their Superiours should command them no other labour than what they like themselves: In this case their Errour will not justifie their Neglect… Persons of Honour and Dignity may lawfully go much further in employing their Servants in Dressings, and Adornings, and Attendance, and in washing and rubbing Rooms, and such smaller things, than lower Persons, from whom it is not expected, and to whom the marks of Wealth agree not, though none must be inordinate.

2. In meer doubtful Cases Servants are not the Judges of their Governour's Commands and Business; and where they are no Judges, and know no Sin, they must submit.

3. Sometimes that which is sinfully commanded, may be lawfully and dutifully obey'd. As it is a Sin in a sick Man to be peevish and hardly pleased, and to command many needless things to a Servant in that peevish humor; when yet (they being lawful things to be done) the Servant may be bound to obey them. A Patient may sinfully be humorous in his Expectations▪ when a Physitian may yet lawfully please p. 51his Humours for his Health. A Child may faultily cry for something, when the Nurse may without fault give him that which he cryeth for, to quiet him. All is not forbidden the Servant to do, which is forbidden the Governour to command.

4. But all that is Sin in the Doer must be forborn; and to serve and cherish the Sin of others when we may choose, is sinful.

5. Therefore in such Cases, though it be lawful for a Servant to do many needless things (not forbidden him by God) when commanded, it is unlawful to choose such a Service, in which he shall be so employed, to spend his time in Vanity, to satisfie a Ruler's Pride and Humour, unless it be in case of true Necessity, or probably to attain a greater good, which will compensate all the Inconvenience. As if a Pirate or Tyrant command me to say some idle Words, or do some needless Action, or else my Friend or I should be murthered; in this case they are not idle, or needless, or unlawful, but a Duty; which voluntarily chosen, would be a Sin.

Obj. By this you will make it a Duty to obey Papal Commands of idle Ceremonies, if p. 52we doubt, or if they he not things forbidden us.

Ans. 1. God hath not left us to so much liberty how to worship him, as he hath left us about our Houses, and Dresses, and common things.

2. The Pope and his Ministers are unlawful Governours, as setting up an unlawful Church Policy, even a universal humane Ecclesiastical Monarchy (or Aristocracy, as the Conciliar Party hold) and therefore we owe them no Obedience even in lawful things, and it is a Sin to become their Subjects.

3. Doubting whether real Sin be Sin, will not make it no Sin, nor change the Law of God. Should Men be uncertain whether Rebellion, Schism, Fornication, Perjury or Lying be Sin, they may not therefore do it, though it were commanded them; for no one hath true Authority to command them.

4. But if really the thing be lawful to be done, we must do it, if commanded by such as have true Authority to do it, though they mistake and sin in the Reasons, Ends and Manner of their Command.

5. If a lawful Magistrate or Ruler sinfully p. 53command [Say such or such a needless word, or do such a vain Action, or wear such a vain Habit (not forbidden us by God) or else you shall be silenced, banished, imprisoned] it ceaseth to be vain in the User, when it's made necessary to such ends, though it be sinfully commanded. But what God forbiddeth must never be done.

Qu. 3. May the Husband and Master bear with sinful Vanities in his Wife and Servants, in his House? Seeing he is the Ruler, is it not his Sin to tolerate them?

Ans. 1. It is undoubtedly his Sin to consent, or not to remedy it, if he can do it by lawful means. 2. It oft falls out that not only needless Toyes and Vanities, but some downright great Sins, cannot be hindred effectually without so great Inconveniences and Mischiefs, as that such hindering becometh an unlawful means. If a Man have a Wife so passionate or unquiet, as that no means would restrain her Tongue or Hands, but turning her away, or using such Violence as is unsuitable to a Conjugal Relation; he must patiently endure her Sin.

If he have a Wife that will fall into some dangerous Disease, or grow distracted, p. 54if she may not Please her Pride in Apparel, or sinfully waste much in vain Expences, or may not use an unruly Tongue to sin; or at least, if the restraint would cost the Husband so dear, as would by unquietness unfit him to serve God in his place; in this case it is no sinful Toleration to endure it: He is far from consenting to it; he only restraineth not that which he cannot restrain: For what a Man cannot do by lawful means, and without doing more hurt than good, it must be said, that he cannot do it at all. And so much as a Man may lawfully give to purchase his own Peace and Quietness, or to cure his Wife of such a Disease or Distraction; so much he may lawfully suffer her to spend (though sinfully) to prevent it, as long as he disowneth the Sin, and would remedy it, if he could by lawful means.

Obj. If you tell Women this, some will give their Husbands no Quietness, and some will waste their Estates in Sin, or vain Expences, to satisfie their Lusts.

Ans. 1. We must use no false Doctrine for the preventing of such persons Sin: If it be true, some Men have need to know it. 2. It's possible that some Rates p. 55of Expence or Suffering, may be greater than the preventing of the Wives Calamity and its Consequents are worth; and in such cases it cannot be so prevented. 3. And I hope the Case is so rare, that most Women's Pride, Exorbitancy and Passion; and the Sins thence proceeding, may be restrained by other means, at easier rates.

Obj. 2. But by this you would inferr, that Evils may also be tolerated in the Church, if so far in the Family.

Ans. Consenting to any Sin, is sin, and so is doing that by promoting or tolerating, which signifieth Consent; but not to hinder that which we cannot hinder by lawful means, and without doing greater hurt than good, is no Consenting, or sinful Toleration. Papists that are for burning and banishing Dissenters, yet confess this, that they must tolerate them, when else they should more hurt the Church by what is done against them.

It is no Sin to bear with the greatest Sin in the World which we cannot remedy, much less with humane common frailties, in which all mortal men must bear with one another, or else forsake all Love and Peace.

p. 56And this Objection mindeth me humbly but earnestly (though almost hopelesly) to desire all Governours to take notice, that the Pastoral Government of Christs Church (being exercised under him, who calleth it his Spouse and Body) is very like the Government of a Husband over his Wife, which must be done by no means inconsistent with Love and Conjugal offices and Communion to the last. And therefore if men must bear with so many and great offences and inconveniences, yea and sufferings in and from a Wife for their houshold peace and quietness, let them consider whether for Church-Peace much evil is not to be endured when it cannot be lawfully hindered.

And if humane frailty and darkness be such, as that few persons living have the same apprehensions of many or most things, and Husband and Wife about their ordinary affairs, will daily manifest such difference of opinions and humours, as must be born (or they must bear much worse,) let Pastors consider, while we agree in all things necessary to Salvation and the common peace, how much diversity of p. 57sence, and consequently of practice, must be endured in the numerous difficulties of Religion, by them that know the way of Peace: And whether they that will not bear a little, are not preparing to bear much. And perhaps if the Roman Clergy had not been so much against Priests Marriage, the experience of their Families, and what differing apprehensions and actions must there be born by Conjugal Love, might have better taught them how far to bear with differing opinions and practices in Religion, instead of their unchristian, inhumane Laws and Practices, of burning, exterminating, and ruining all such as their Judgments shall Stigmatize as Hereticks.

Qu. 4. What are to be taken for sinful needless Studies, which Scholars should avoid?

Ans. 1. There is great cause to put this question, considering how many years are this way lost, and how little it is repented of, and how much is still owned and applauded by men of greatest reputation.

The Case may be resolved by the p. 58same Rules before given. 1. All Learning and Studies which are not worth the cost and labour. 2. All that do but serve that vain desire of Knowledge, which first tempted Eve to Sin. 3. Much more all that which is but to serve mens sinful Pride and worldly designs; And it were well with many Students if their Learning (or Science falsly so called, saith Paul) became not more plentiful and dangerous matter of Pride and self-deceit, than fine cloaths and trifles do to Women.

4. All that is worse than vain, which keepeth out greater and necessary things, and turneth the mind from Holiness and Heaven.

But the same Knowledge in its proper place, and used in due subordination to the greatest things, and as a true means to the true end, is good and holy, which otherwise placed and used is doting vanity, and delusory dreaming; as too many ungodly Students will find to their cost when it is too late. Therefore a sound Judgement and Holy will, by right intention of the end and true discerning the aptitude of means, must resolve this case, and p. 59most of such cases through all our lives. Happy is he that is wise in things spiritual and of everlasting consequence to God, and to Salvation, though the World should deride him as unlearned or a fool. And woe to him that is honoured for wit and policy, for many Languages and a rolling Tongue, for the prudence of Achitophel, or the Learning of Aristotle, and hath not Wisdom to live to God, to resist temptation, to escape damning sin, and to save his Soul: It will do him no more good in Hell, that he was cryed up for a Learned, or Wise or Reverend man on earth, than it will do to Dives, (Luk. 16.) that he was cloath-in Purple and Silk, and fared sumptuously every day, and had his Portion and good things where Lazarus had Sorrow and Contempt. More than one of the most famous Schollars, have at last cryed out, that All Learning is Vanity, save the Knowledge of God in Christ, our duties, and our spiritual and endless benefits and hopes.