§. VI. And though we eafily forefaw the ftorms of reproach that would fall upon us, for our refufing to practise them; yet we were fo far from being fhaken in our judgment, that it abundantly confirmed our fenfe of them. For fo exalted a thing is man, and fo loving of honour and refpect even from his fellow-creatures, that fo foon as in tenderness of confcience towards God, we could not perform them, as formerly, he became more concerned than for all the rest of our differences, however material to falvation. So that let the honour of God, and our own falvation, do as it will, it was greater herefy and blafphemy to refufe him the homage of the hat, and his ufual titles of honour; to deny to pledge his healths, or play with him at cards and dice, than any other principle we maintained; for being less in his view, it seemed not fo much in his way.

§. VII. And though it be frequently objected, that we seek to set up outward forms of preciseness, and that it is but as a green ribbon, the badge of the party, the better to be known: I do declare in the fear of Almighty God, that these are but the imaginations and vain constructions of unfenfible men, that have not had that fenfe, which the Lord hath given us, of what arises from the right and the wrong root in man: and when fuch cenfurers of our fimplicity fhall be inwardly touched and awakened, by the mighty power of God, and fee things as they are in their proper natures and feeds, they will then know their own burden, and eafily acquit us without the imputation of folly or hypocrify therein.

§. VIII. To fay, that we ftrain at fmall things, which becomes not people of fo fair pretenfions to liberty and freedom of fpirit: I answer with meekness, truth and fobriety; firft, nothing is fmall, that God makes matter of confcience to do, or leave undone. Next, as inconfiderable as they are made, by those that object upon us, they are much fet by; fo greatly, as for our not giving them, to be beaten, imprifoned, refufed juftice, &c. To fay nothing of the derifion and reproach that hath been frequently flung at us on this account. So that if we had wanted a proof of the truth of our inward be

lief and judgment, the very practice of them that oppofed it would have abundantly confirmed us. But let it fuffice to us, that wifdom is juftified of her

children3:' we only paffively let fall the practice of what we are taught to believe is vain and unchriftian: in which we are negative to forms: for we leave off, we do not fet up forms.

§. IX. The world is fo fet upon the ceremonious part and outside of things, that it has well befeemed the wisdom of God in all ages, to bring forth his difpenfations with very different appearances to their fettled customs; thereby contradicting human inventions, and proving the integrity of his confeffors. Nay, it is a teft upon the world: it tries what patience, kindness, fobriety, and moderation they have: if the rough and homely outfide of truth stumble not their minds from the reception of it (whofe beauty is within) it makes a great discovery upon them. For he who refuses a precious jewel, because it is presented in a plain box, will never esteem it to its value, nor fet his heart upon keeping it therefore I call it a teft, because it shews where the hearts and affections of people stick, after all their great pretences to more excellent things.

§. X. It is also a mighty trial upon God's people, in that they are put upon the difcovery of their contradiction to the customs generally received and esteemed in the world; which exposes them to the wonder, fcorn, and abuse of the multitude. But there is an hidden treasure in it it inures us to reproach, it learns us to despise the false reputation of the world, and filently to undergo the contradiction and fcorn of its votaries; and finally, with a Christian meeknefs and patience, to overcome their injuries and reproaches. Add to this; it weans thee off thy familiars; for by being flighted of them as a ninney, a fool, a frantick, &c. thou art de livered from a greater temptation, and that is, the power and influence of their vain converfation. And, last of all, it lifts thee of the company of the blessed,

Mat. xi. 19.

mocked,

mocked, perfecuted Jefus; to fight under his banner, against the world, the flesh, and the devil: that after having faithfully fuffered with them in a ftate of humiliation, thou mayest reign with him in a state of glorification; who glorifies his poor, defpifed, conftant followers, with the glory he had with his Father before the world began. This was the first reason of our declining to practife the before-mentioned honours, refpects, &c.

§. XI. The fecond reason, why we decline and refuse the prefent use of these customs in our addreffes and falutations is, from the confideration of their very emptiness and vanity; that there is nothing of true honour and respect in them, fuppofing them not to be evil. And as religion and worship are degenerated into form and ceremony (and they not according to primitive practice neither) fo is honour and respect too; there being little of that in the world, as well as of the other; and to be fure, in these customs, none that is juftifiable by fcripture or reafon.

§. XII. In fcripture, we find the word Honour often and diverfly used. First, for obedience: as when God faith, They that honour me';' that is, that keep my commandments. Honour the king*;' that is, obey the king. Honour thy father and mother';' that is, (faith the apoftle to the Ephefians) Obey thy father and thy mother in the Lord, for that is right";' take heed to their precepts and advice; prefuppofing always, that rulers and parents command lawful things, elfe they dishonour themselves to enjoin unlawful things; and fubjects and children dishonour their fuperiors and parents, in complying with their unrighteous commands. Alfo, Chrift ufes this word fo, when he says, 'I have not a devil, but I honour my Father, and ye 'dishonour me" :' that is, I do my Father's will, in do; but you will not hear me; you reject my and will nobey my voice. It was not re

fufing hat and knee, nor empty titles: no, it was difobedience; refifting him that God had fent, and not believing him. This was the difhonour he taxed them with; ufing him as an impoftor, that God had ordained for the falvation of the world. And of thefe difhonourers, there are but too many at this day. Chrift has a faying to the fame effect; That all men should honour the Son, even as they honour the Father; and he that honoureth not the Son, honoureth not the Father, which hath fent him' that is, they that hearken not to Christ, and do not worship and obey him, they do not hear, worship, nor obey God. As they pretended to believe in God, so they were to have believed in him; he told them fo. This is pregnantly manifefted in the cafe of the centurion, whofe faith was fo much commended by Chrift, where, giving Jefus an account of his honourable station, he tells him, He < had foldiers under his authority, and when he said to one, Go, he went; to another, Come, he came; and to a third, Do this, he did it.' In this it was he placed the honour of his capacity, and the refpect of his foldiers, and not in hats and legs: nor are fuch cuftoms yet in ufe amongst foldiers, being effeminate, and unworthy of masculine gravity.

§. XIII. In the next place, honour is used for preferment to truft and eminent employments. So the Pfalmift, fpeaking to God; For thou haft crowned him with glory and honour':' again, Honour and majesty haft thou laid on him': that is, God had given Chrift power over all his enemies, and exalted him to great dominion. Thus the wife man intimates, when he fays, The fear of the Lord is the inftruction of wifdom, and before honour is humility'.' That is, before advancement or preferment, is humility. Farther, he has this faying, As fnow in fummer, and as

rain in harveft, fo honour is not feemly for a fool':' that is, a fool is not capable of the dignity of truft, em

P Luke vii. 8.
P

• John v. 23. xxi. 5. • Prov. v. 33.

a Pfal. viii. 5.
xvi. I.

↑ Pfal.

ployment,

ployment, or preferment; they require virtue, wisdom, integrity, diligence, of which fools are unfurnished. And yet, if the respects and titles, in ufe amongst us, are to go for marks of honour, Solomon's proverb will take place, and doubtlefs doth, upon the practice of this age, that yields fo much of that honour to a great many of Solomon's fools; who are not only filly men, but wicked too; fuch as refuse instruction, and hate the fear of the Lord"; which only maketh one of his wife men.

§. XIV. And as virtue and wisdom are the fame, so folly and wickednefs. Thus Sechem's ravifhment of Dinah, Jacob's daughter", is called: fo is the rebellion and wickednefs of the Ifraelites in Joshua *. The Pfalmift expreffes it thus: My wounds ftink because of my foolishness';' that is, his fin. And, The Lord will fpeak peace to his faints, that they turn ⚫ not again to folly;" that is, to evil. His own iniquities (fays Solomon) fhall take the wicked himfelf, and he shall be holden with the cords of his fins: he fhall die without inftruction, and in the greatness of his folly he fhall go aftray.' aftray. Christ Chrift puts foolishnefs with blafphemy, pride, thefts, murders, adulteries, wickedness, &c. I was the more willing to add these paffages, to fhew the difference that there is between the mind of the Holy Ghost, and the notion that those ages had of fools, that deferve not honour, and that which is generally meant by fools and folly in our time; that we may the better understand the difproportion there is between honour, as then understood by the Holy Ghoft, and those that were led thereby; and the apprehenfion of it, and practice of these latter ages of profeffed Chriftians.

§. XV. But honour is also taken for reputation, and fo it is understood with us: A gracious woman (fays • Solomon) retaineth honour; that is, fhe keeps her credit; and, by her virtue, maintains her reputation of

Prov. xiii. 18. Pfal. xxxviii. 5. Mark vii. 21.

w Gen. xxxiv. 7. z Pfal. lxxxv. 8. • Prov. xi. 16.

G 2

Josh vii. 14, 15•

• Prov. v. 22, 23.

fobriety