True Christianity Vindicated, both in Praeceding, Present and Succeeding Ages; and the Difference between them who are Christians indeed, and them who are falsly so called, Mani­fested, &c.

CHristianity in its Primitive Lustre and Antient Glory de­riv'd this honourable Title, from the In-dwelling of the Life and Power of Righteousness, in Male and Female, who lived in and followed Christ in the strait Way of Self deny­al, through many Tribulations and Reproaches from the Gentiles or Heathens, among whom they lived and shined as Lights in the Darkness of Degeneration, which then Ruled in the World, whereby they suffered the loss of all things; and through Faith obtained a good Report and Victory over Death and the Power of the Grave, and were Living Monuments of the Mercy, Goodness and Righteousness of God: Their Chaste Conversa­tion through the whole Course and Progress of their Lives wit­nessed that they sought a City, whose Builder and Maker was God.

The Glory and Excellency of the Anticut Christians consisted not in the bare Name and Title of Christianity, but in the Ma­nisestation of Piety and Righteousness in all their Actions; nay, they testified, That if any among them lived not according to the Discipline of the Gospel, they admitted them not the Name of Christians.For saith Clemens of Alexandria, Admon. ad. Gent. p. 76. ‘No Man is with us accounted a Christian, or truly Rich, Temporate and Generous, but he [Page 4] that is Pious and Religious; nor does any further bear the Image of God than he speaks and believes what is just and ho­ly. So that in short, this is the state of us, who follow God, such as are our Desires, such are our Discourses; such as are our Discourses, such are our Actions; such as are our Actions, such is our Life: Certainly none were ever greater Enemies to a naked Profession, and the covering of a bad Life under the Title of Christianity.’

Saith he, ‘Do any live otherwise than Christ hath command­ed? 'Tis a most certain Argument they are no Christians, though with their Tongues they never so smooth­lyAp. 2. pag. [...]3. profess the Christian Doctrine; for it is not a meer Profession, but those who live according to the Christian Doctrine that shall be saved;’ as Justin Martyr declared before the Emperor.

‘Let no man (says Brazill) impose upon him­selfComment in ca 1. Esa. to ca. 2. pag. 28. with inconsiderate words, saying, Though I be a Sinner, yet I am a Christian, &c. But hearken Sinner, all Wicked men shall be bundled together, and in the Great Day of Divine Venge­ance shall be indifferently cast into those Merciless and Devou­ring Flames.’

Now you who so call your selves, and would have others so account of you, measure your Ways, Lives and Actions, Do­ctrine and Discipline, with the Ways, Lives, Actions, Do­ctrine and Discipline of the Antient Christians, whom your Priests cry up as Fathers of your Church; and see how far th [...]y dif­fer from you, who though you live quite contrary to the Dis­cipline of the Gospel, as your Fruits daily manifest, yet would assume to your selves the honourable Title of Christians.

‘Nay, the Antient Christians stood at a wide distance from any thing (though Lawful in it self that seemed to carry an ill colour with it, as frequenting of publiqueLib. 7. pag. 375. Bathes, or going to Sights or Show, because they seem'd to owe their Original to Idolatry, and were the occasion of many gross Enormiti [...]s This Origin’ tells Celsus.

[Page 5]And speaking of those who only took sanctuary at the Name Christian; he adds, ‘That those who lived not according to the Laws of Christ, but were only called by the Name of Chri­stians, he begged of the Emperor that they might be punished.’

Oh! where is this Spirit that cannot take Sanctuary at the bare Title of a Christian, nor cannot go to publique Bathes, Sights or Shows; but leads all who are guided with it to delight in the Law of God, and to live according to the Discipline of the Gospel; Is this found among the Nominal Christians at this day? I believe nothing less.

Athenagorus told the Emperor, ‘That no Chri­stian Leg. pro. Christ. p. 4. could be a Bad Man, except he were a Hy­pocrite.’

And Tertullian openly declares, ‘That whenAp. ca. 46. pag. 36. men departed from the Discipline of the Gospel, they so far cease amongst us to be accounted Chri­stians.’

Now with the true Light of Christ Jesus measure your selves, all you who are departed from the Discipline of the Gospel, whether you deserve the Name of Christians or not: Oh! what good will it do you in the Day of Account to have a name to live, and be found dead in Trespasses and Sins! There­fore be awakened to Righteousness, and shake off your Night-Garments, which are patch't together of Figg leaves; the Lord of the Vineyard is come and coming, who looks for Fruit, yea, good Fruit; but all who are found Barren of, shall be hewn down and cast into the Fire.

Tertullian tell us, ‘'Twas the common Ac­cusationAp. c. 3. p. 4. Ad. Demit. pag. 200. the Heathen of those Times had in their Mouthes, Such, or such a one is a good man, only he is a Christian; or, I wonder at such a one, a wise man, but lately turn'd a Christian.’

Minutius Flaeix said to the Heathen, ‘Should we Christians be compared with you? although our Discipline may seem some what inferior, yet we should be [...]ound infinitely to trans­cend you; you forbid Abultery and then practice it, we keep intirely to our own Wives; you punish Wickedness whe [...] [Page 6] committed, to us, even a Wicked Thought is Sin; you stand in awe of those who are Conscious of your Crimes, we of nothing but our Consciences, without which we cannot be? And Lastly, It is with your party the Prisons are filled and crowded; no Christian is there, unless it is suchas is either a shame to his Profession, or an Apostate from it.’

Here also let Christendom take a survey of their Wayes and Actions: Is it not a common Accusation, Such and such a one is a good man, only he's turn'd a Quaker, or I wonder at such a one, a wise man, but lately turn'd a Quaker? not considering that true Christianity consisteth not in Names and Titles, but in Life and Righteousness; for the Name Christian was as Re­proachfully given in those days, as the Name Quaker can be in our day.

And do not many of the titular Christians now forbid Adul­tery and then practise it? but the true Christians keep intirely to their own Wives. You punish Wickedness when commit­ted; to us even a Wicked Thought is Sin, which nothing short of the true Light of Christ in our Consciences can demonstrate and manifest to us. You are afraid of them who are Con­scious of your Crimes; we fear God, respecting his Witness in our Consciences.

And Lastly, It is with your Party the Prisons are filled and crowded, no true Quaker is there, except it be for the Testi­mony of a good Conscience, or else such who are either a shame to their Profession, or an Apostate from it.

Concerning the true Christians Testimony against Ido­latry, both Antient and Modern.

THe True, Antient and Primitive Christians fully Manifested their Detestation of Idolarty, and testified against all Idols and Image Makers whatsoever; nay, they looked upon [Page 7] the very making of Idols (though with no Intention to Wor­ship them) an unlawful Trade, and inconsistent with Christi­anity.

‘How have we Renounced the Devil and his Angels, sayes Tertullian, if we make Idols; nor is it enough toDe. Idolat. ca. 6. p. 88. say, though I make them, I do not Worship them, there being the same cause not to make them, as there is not to Worship them (i. e.) the Offence that in both is done to God; yet thou dost so far worship them, that thou makes them that others may worship them.’

And therefore he fully Pronounces, ‘That no Art,C. 11. p. 92. Vide. [...]a. 9, 10. nor Profession, nor Service whatsoever, that is imployed, either in making or ministring to Idols can come short of Idolatry.’

‘Nay, every Master of a Family was command­edCa. 41. pag. 57. to keep no little Idols nor Images in his House. &c.’

Origin tells his Adversary, ‘That the Images that were to be dedicated to God were not to be canv'd by the hands of Artists, but to be framed and fashioned in us by the Word of God (viz.) the Vertues of Justice and Temperance, of Wisdom and Piety, &c. that conform us to Image of his own Son: those, says he, are the only Statues formed in our Minds, and by which alone we are perswaded 'tis fit to do Honour to him, who is the Image of the Invisible God.’

Hearken to this all ye Image-Makers, and Image-Worship­pers, throughout Christendom, who profess the Christian-Faith and Worship; Did not you in your Baptism in words, Renounce the Devil and all his Works, the Pomps and Vanities of the World, and all the sinful Lusts of the Flesh; and engage to keep Gods holy Will and Commandments, and walk in the same all your days? And you ask, Why Infants are Baptized when (by reason of their tender Age) they cannot perform this? Yes (you say) they do per­form it by their Sureties, which when they come to Age themselves, they are bound to perform.

Oh! Wonderful large Promises indeed! But if we inspect the performance among the now Nominal Christians, we shall [Page 8] find not only their daily practice contradicting their Promise and Vow, but their belief also, that they cannot keep God's holy Will nor Commandments all nor one day in all their Lives; & so according to their Faith it is unto them: But the true Apo­stolical and Spiritual Christians, in scorn call'd Quakers, who keep his Commandments, as he said in the dayes of John, 1 John 5. 2, 3. and his Commandments are not grievous, but joyous. These now believe with Origin, that the Images that are to be dedi­cated to God, are not to be carv'd by the hands of Artists, but to be formed and fashioned in them by the Word of God, the Vertues of Justice and Temperance, of Wisdom and Piety; these are the only Statutes they believe are to be formed in their Minds, by which alone they are perswaded 'tis fit to do honour to him, who is the Image of the Invisible God. These are of old Tertullians Mind, that the making as well as worshipping of Ima­ges is inconsistent with Christianity, and an offence against God.

The Council of Illiberis that was held in Spain before Constantine, decreed expresly, that No Pictures ought to be in Churches, nor any thing that is worshipped or adored ought to be painted upon the Walls.

Now you who call your selves Protestant Christians, are you of this mind? nay, doth not your daily practice demonstrate the quite contrary? How many Images are painted upon your Walls? How many Image▪ makers are there within your Cities and Countries, which draws your Eyes, Minds and Hearts from the true Spiritual Worship of the invisible God, who is an Eternal Spirit of Life, Light and Glory, and dwells not in Tem­ples made by the Hands of your cunning Carvers and Picture­drawers, of Likenesses of things in Heaven, and things in Earth, contrary to Gods command? Exod. 20.

And Oh! how far are you departed from the Image of God, which is Righteousness and Holiness, and run into Whoredom, Adultery, Idolatry and Uncleanness; and so are the perfect Em­blem's of the Heathen Gentiles in your Practices, while you are with your Mouthes professing Christianity?

Concerning the Freedom of the true Christians from Covetousness, both Antient and Modern.

IƲstin Martyr discoursing with Tripho the Jew, tells him, ‘That they were careful with all fear, to Converse with men according to the Scripture; not greedily desiring to Gain Riches or Glory, or Pleasure to themselves, concerning any of which no man could lay any thing to their charge: and that they lived not like the great Men of his People, of whom God himself had left this reproachfull Character, That their Princes were Companions of Thieves, every one loving Gifts and fol­lowing after Rewards.’

When Agbarus the Toparch of Edessa offered Thaddeus, one of the seventy Disciples, great sums of Gold and Silver for the pains he had taken, and the great things he had done amongst them, he refused them with this answer, ‘To what purpose should we receive good things from others, who have freely forsaken and renounced our own.’

Hearken to this ye greedy Hirelings of all sorts, are you not quite contrary in Life and Practice to these antient Christians? and like Israels false Prophets, every one seeking his own way, every one for his Gain from his Quarter.

And those who will not feed you with Gifts and Rewards, you prepare War against them to the uttermost of your power, even to destroy them from the Earth, as hath been manifest to the view of thousands in this our Age, whose covetous Practices have ma­nifested you to all (who have not willingly closed their Eyes) to be gone in the way of Cain, and after the Error of Balaam, nay worse; for Balaam, who though he loved the Wages of Un­righteousness, he durst not take it; but you are bold enough to [...]ue for and take three times the value from them who will not give it you. But the true Gospel-Ministers then, as at this day, covet no mans Gold, Silver or Apparel, but receive [Page 10] freely and so give, labouring with their Hands Night and Day that the Gospel may be without Charge.

Of their Heavenly-Mindedness, and Contempt of the World.

THe antient Christians did not study those arts of Splendor and Gallentry, as now the Titular Christians are over­run withal, as stately Pallaces, costly Furniture, rich Hang­ings, fine Tables, curious Beds, Vessels of Gold and Silver, the very Possession of which, as Clemens, Alexandrinus speaks, Creates Envy, ‘Will not a Knife, saith he, cut as well, though it have not an Ivory Haft, or be not garnished with Silver? or an Earthen Bason serve to wash the Hands? Will not the Table hold our Provisions, unless its Feet be made of Ivory? or the Lamp give Light, although made by the Potter, as well as if it were the work of the Gold-Smith? May not a man sleep as well upon a mean Couch, as upon a Purple Venetian Carpet? Our Lord eat his Meat out of a common Dish, and made his followers sit upon the Grass, and washed his Disciples Feet, without ever fetching down a Silver Bowle from Heaven: he took the Water which the Samaritanness had drawn in an Ear­then Pitcher, not requiring one of Gold, shewing how easie it was to quench his thirst; for he respected the Use, not the Vain and Superfluous state of things.’

Give Ear to this you pretended Christians of all sorts; has not the Fineness and Gallentry of the Gentiles over-run you? Has not the Lust of the Eye, and of the Flesh, and the Pride of Life compassed you on every side, till there is no room for Plainness and Simplicity to enter amongst you? you drink your Wine in Bowles, and Chant at the sound of the Viol, but you consider not the affliction of Joseph; your Vine is the Vine of Sodom, and your Fruit the Fruit of Gomorrah: God give you Repentance unto Life, if you have not sinned out your [...]ay.

[Page 11]The Primitive Christians were not more studiousMin. Foel. pa. 10. Con­sist. Aposte. lib. 2 ca. [...]2. pa. 886. of Pleasures and Recreations abroad, then they were of Fineness and Bravery at home; they went not to publick Feasts, nor frequented the Shows which were made for Disport and entertainment of the People.

The Heathen charged it upon them as part of their Crime; observe how he in Minis. Foelix draws it up. ‘The Romans (sayes he) govern and enjoy the World, while you in the mean time are Careful and Mopish, abstaining even from lawful Plea­sures; you visit not the Shows, nor are present at the Pomps, you abhor the Holy Games, the Sacrificial Meats and Drinks, Crown not your Heads with Garlands, nor purfume your Bo­dies with sweet Odours, a ghastly, fearful and miserable People.’

And when Octavius the Christian comes to answer, he grants it all to be true, and tells him, ‘That there was very good rea­son why they should abstain from their Sights and Shows, Pomps and Divertisments, at which they could not be present without great Sin and Shame, without affronting their Mode­sty, and offering distaste and horror to their minds, and indeed they reckon'd themselves perticularly obliged to this, by what they had vowed and undertaken at their Baptism, when they solemnly ingag'd to Renounce the Devil and all hisCatich. Myst. p. 510. Works, Pomps and Pleasures (i. e.) sayes Cyril, the Sights and Sports of the Theatre and such like Vanities.’

The Truth is, they look't upon the publick Sports and Pas­times of those dayes, as the Scenes not only of Folly and Lewd­ness, but of great Impiety and Idolatry, as places where the Devil eminently ruled and reckoned all his Votaries that came thither.

Accordingly, Tertullian tells us of a Christian de Spect ca. 26. pa. 83. Woman, ‘Who going to the Theatre, was there possessed by the Devil, and when the evil Spirit at his casting out was asked, how he durst set upon a Christi­an, he presently answered, I did but what was fit and just, for I found her upon my own Ground.’

[Page 12]Draw near, and give Ear ye pretended Christians; who is it now that refrains from your wicked Sights & Shows? and cannot go with you to your Theatres, nor adorn their Heads with Gar­lands, nor perfume their Bodies with sweet Odours, whom you like your Ancestors (the Heathen Gentiles) call now a ghastly, fearful and miserable people. Are you not directly in the Steps of them who nourished their Hearts as in a day of Slaugh­ter, and sate down to eat and drink, and rose up to play, living wantonly, and in Pleasures upon the Earth, as they did whom God destroyed? you have had a long time of Laughter and Mirth, but a Day of Sorrow and Mourning is at hand, ready to break in at your Doors: Oh! therefore Repent, and put on Sackcloth instead of your Gold and Silver tinkling Ornaments, and sit down in Ashes; for God is Angry with you, and his Bow is bent against you, and his Arrows are ready, some of which you have had already; but the most terrible Ones are yet behind.

Oh! that you knew in this your Day the things which con­cern your Peace. Mourn, Mourn, you careless Daughters, who walk with stretched out Necks and wanton Eyes, the Lord will stain your Glory, and turn it into Contempt, unless you Repent with speed.

The antient Christians could willingly part withAthen. Leg. pro. Christ. pa. 2. any thing that was dear unto them, Friends, E­state, Liberty or Life it self. ‘We are not mo­ved, sayes one of their Apollogists, with the loss of our Estates, which our Enemies wrest from us, nor with the violence which is offered to our Credit and Reputation, nay we cannot only when beaten, refrain from striking again, and make no resistance against them that invade and spoil us, but to them that smite one Cheek, we can return the other, &c.’

Justin Martyr says, ‘The Christians dwell in their own Coun­try but as Inmates and Forraigners; they have all things com­mon with other men as fellow Citizens, and yet suffer all things as Strangers and Forreigners; every forreign Region is their Country, and every Country is forraign to them; they Marry like other men and beget Children, but do not expose or neg­lect [Page 13] their Off-spring; they feast in common, but not exceed like other men; they are in the Flesh, but do not live after the Flesh; they dwell upon the Earth, but their Conversation is in Heaven.’

Learn these things ye Professors of Christianity, and do not think to say within your selves, We have Abraham to our Father; for if you were of Abraham, you would do the Works of A­braham; and if you possessed the true Faith, the Works there­of would manifest themselves in you, as they did in the antient Christians, who through Faith obtained an immortal Crown, but walked as Strangers and Pilgrims in the Earth, suffering patient­ly the loss of all things dear unto them in this Life, with great freedom and joy, having only respect to the Recompence of Re­ward laid up for them.

When Quintianus the President under Decius the Emperor asked Agatha the Virgin Martyr, ‘Why? being descended of such rich illustrous Parents, she would stoop to such low and mean Offices as she took upon her, she presently answered him, Our Glory and Nobillity lies in that we are the Servants of Christ.’

To the same purpose was the answer of Quintianus the Mar­tyr under the Dioclesian Persecution, when the President asked him, ‘How it came about that he being a Roman Citizen, and the Son of a Senator would trucle under such a Superstition, & Worship him for a God whom the Jews had Crucified? The Martyr told him, That it was the highest Honour and Nobili­ty to know and serve God, and that the Christian Religion, which he called Superstition, ought not to be traduced with so base a Name, seeing it immediately guided its followers to the highest degree of Happiness.’

There are three things, as the Son of Syrach well ob­serves, which shew a Man what he is, viz. his Attire, Excessive Laughter, and his Gate; there is not cer­tainly more open Evidence of a vain Mind than a vain Garb and Habit.

SAint Bazil Discoursing what Habit best be­comesRig. fus. disput. in­terrog. 22. pag. 566. tom. 2. a Christian, tells us, ‘That it ought to be such as most lively expresseth the Meekness and Humility of the Mind, that good men of old were so attired, and that having Food and Ray­ment we ought there-with to be content.’

‘'Tis not enough, saith Tertullian, that a Chri­stian De. cult. famin. Lib. 2. ca 13. pag. 160. be Chaste and Modest, but he must appear to be so, a vertue, of which he should have such great store and treasure, that it ought to flow from his Mind upon his Habit, & break forth from the retirements of his Conscience into the Supefecies of his life.’

St. Bazill tells us, ‘The Habit of a Christian ought to be sutable to the two great ends of Clothing, in­stitutedIbid. pag. 567. of God (viz.) Honesty and Necessity, and that we ought to remember, that our Cloaths are Moniters of our Apostacy, and that there's little reason we should pride our selves in that which is only a cove­ring for our shame.’

Necessity, and so Cloaths were designed to keep the Body in convenient Warmth, and to defend it from those Injuries and Ex­treamities, which otherwise would soon rot down this House of Clay; Are these two ends only answered by you, who now claim the Name and Title of Christians? Or do you not rather seem to regard neither, but give your selves over to Ex­cess and Superfluity, and the vain Garbs and Fashions of the World, which is an open evidence of a vain Mind?

[Page 15] ‘The Garments that we should wear (saithIb. ubi. supr. pag. 244. Clemens of Alexandria) ought to be mean and frugal, not curiously wrought with divers colours, the Emblem of Craftiness and Deceit; but White, to denote our embracing of Innocency and Truth; and that's true Sim­plicity of Habit, that takes away what's Vain and Superfluous; and that is the best and most solid Garment, which is furthest from Art and Curiosity, and most apt to preserve and keep warm the Body.’

Chrysostom among other things, especially com­mendsOlimp. 2. tom. 4. 617. and 623. Olimpias, ‘A Woman of great Birth and E­state, and of no less Piety for the incredible mo­desty and meannes, of her Attire, not much better than that of the poorest Beggar; having nothing in her Garb or Gate that was Feigned or Gaudy; nothing Eleborate or Artificial.’

So far were they then from the Vanity and Affections of Pomp and Bravery, of dazling the Eye with Rich and Costly Ornaments, that they thought they could never seem mean enough.

Tertullian doth sarcastically describe, ‘A greatDe cult. foem. Lib. 1. ca 8. p. 153. Estate (says he) is drawn out of a little Pocket, and many thousand Pounds may be spent upon one string of Pearls; a weak and tender Neck can make shift to carry about whole Woods and Lordships, vast sums of Money borrowed of the Banker, and noted in his Account-Book to be repayed every Moneth with Interest, are weighed at the beam of a thin slender Ear.’

Clemens Alexandrinus censures it very deep, ‘That though Gluttonny and Intemperance be great Vices, yet not to be com­pared with a nice overcurious study of fineness and bravery.’

Saith he, ‘A well-furnish't Table and Cups that go round may quickly stop the Mouth of a Hungry Stomach; but where is a nice Affectation of bravery, of Gold Purple or Jewells there, not the Treasures of the Creation, not what's above or under ground, not the Spoils of the Tyrian Sea, nor the Fraughts from India or Aethiopia; No, nor Pactolus with his Golden Streams will suffice.’

[Page 16]And also that which the Antients of those times did most se­verly censure, and cry out against, was not only the Expence and Costliness of their Cloaths, but the Arts which they used to add greater Beauty and Handsomness to themselves than God and Nature had bestowed upon them. This, it seems, the Pride & Folly of some Christian. Women of those days were got into, which the Zeal and Piety of those Times vehemently con­demn and protest against: Some of the Gallants of those times pleaded, That they were Rich and had great Estates, and ought therefore to live like themselves, and to make use of the Estates that God had given them, &c.

To this Cyprian answers, ‘That they only areDe Decip. & Habit. virgin. pag. 164. truly Rich that are Rich in and towards God; and that the World ought to be despis'd with the Pomps and Delights thereof, which we then re­nounced, when we happily turned to God, with the Love of whom all that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life is not con­sistent. That the use of Riches in this case is to be governed by just and moderate measures. The Apostle commands all Wo­men, how Rich soever, To Adorn themselves in modest Ap­parel, with Shame facedness and Sobriety; not with Breidered Hair, or Gold, or Pearls, or costly Array, but that which beco­meth Women professing Godliness, with Good Works. St. Peter also requires of them not the outward Adorning of Gold, or sine Apparel; but the hidden ornament of the Heart, &c. And if they thought themselves Bound to use the Estates God had given them, God had shewed them a more Execellent way, to relieve the Hungary, and seed the poor Members of Christ; and that was the best art of improving Riches, and the way to lay them up in safe and unsailing Treasures, where we may be sure to reap the Fruit of them another day, and not to throw them away upon Arts of bravery, and upon vain and Phan­tastick Dresses.’

Sometimes they pleaded, That they might Beautifie and Ho­nour the Body without any danger of violating their Chastity, or set­ting open the Casement for Luxury to fly in upon them.

[Page 17] Tertullian answers, ‘Let them who had a mind to it glory the flesh; but for us, we have no designs of glory there, partly as being highly unsuteable to us, who by the Law of God are under a profession of Humility; partly because all glory (to us especially) is vain and swelling, how much more that which arises from the flesh, if we must glory it is much sit­ter for us to follow spiritual things, and to please in the Excellencies of the Spirit, than in those of the Flesh.’

‘A Christians indeed may glory in the flesh, but it is when for the sake of Christ it is torn in pieces, that the Spirit may be crowned, not that it may prove a Snare to attract the Eyes and Sight of Young mens ungovernable passions after it, but when 'tis tormented for the Profession of the Christian Ut. Supr. pag. 103. Name, when a woman is found stronger than a Man that torments her when she suffers Fires, or Crosses, or wild-Beasts, that she may receive the Crown;’ these says Cyprian, are the pretious Jewells of the Flesh.

Tertullian says, ‘Beauty being altogether un­usefulTer. Ibid. ca. 4. to us, ought to be despised by them that want it, and to be neglected by them that have it a good Woman that is content with her own native Beauty has not that occasion to betray her into Lust and Folly, and if she had, it became her not to promote, but hinder it.’

Secondly, That these loose, dellicate Arts came too near the practice of Lewd, Wanton Prostitutes, who made use of those ways and tricks for no other end, but to enveigle men into their embraces.

[Page 18] ‘Whereas all other Creatures (says Clements Alexandrinum) as Birds and Beasts are content with their own na­turalPaedag. 3. cap. 2. pag. 220. Beauty and colours, Woman only, as if she were inferiour to the Beasts, thinks herself so de­formed that there's need to repair the Defect by external, bought and borrowed Beauty; for while by infinite Arts of curious and costly Dresses (some whereof be there perticularly mentions) they seek to insnare them who (Child like) are apt to admire every thing that is strange and gandy, they shew themselves to be Women that have put off Shame and Modesty, and whoever (says he) calls them so shall do them no wrong, as carrying the Signs, Representations of it in their very Faces.’

Thirdly, The Antient Christians mainly insisted upon this,Ap. lib. 1. c. 8. p. 823. ‘That those Arts were Injurious to God, and a Dis­paragement to his Workmanship. We are not, says Tertullian, to seek after neatness and sinery be­yond what is simple and sufficient, and what pleases God, against whom they offend who are not satisfied with his Workmanship.’

Cyprian prosecutes the same Argument with a great deal of zeal and sharpness, and faith, ‘Those additional artsDe Decipl. & Hab. urig. p. 166.of beauty are a bold and sacriligious attempt, and an high contempt of God; that it is to reform what God hath formed, and to alter and change his Work, and (as much as they can) to disfigure that person which God hath created after his own Image and Likeness, and that such a one has cause to fear, that when the Day of Resur­rection comes he that made them should not know them, &c.’

Theodoret reports of his own Mother, ‘That inHist. Relig. [...]a. 9. in vit. Pet. page. 343.her younger Years having a Blemish in one of her Eyes, which had bassled the Arts of Phystick; she was at length perswaded to make her Address to one Peter, famous for the gift of Miracles, who lived near Antivoh, a very serve and ascetick course of Life, and to render herself (as she thought) the more considerable in his Eye, she put on all her bravery, her richest Robes, her Pendants and Chains of Pearl, and whatsoever could render her [Page 19] sine and splendid, no sooner was she conse unto him; but the serve and uncomplimental man at first sight bluntly entertain'd her with this discourse; Tell me Daughter, suppose an excel­lent Artist, having drawn a Picture according to all the Laws and Rules of Art, should expose and hang it forth to view; and another rude and unskilfull bungler coming by, should find fault with this excellent piece, and attempt to men But, and draw the Eye brows to a larger length, and add more colour to the Cheeks, would not the true Author be (and that justly) Angry, that his Art was disparaged and undervallued, and needless additions made to the piece by an unskilfull Hand: And so it is here; Can we think that the great Artificer of the World, the maker and former of our Nature is not justly An­gry, when you accuse his incomparable Wisdom and Perfe­ction of unskilfulness, and want of knowledge; for you would not add your Reds, Whites and Blacks, did you not think your Bodies needed these additions; and while you think so, you condemn your Creator for Weakness and Ignorance.’

Corrupt not therefore the Image of God, nor attempt to add what he in infinite Wisdom thought not sit to give; study not to invent this adulterate Beauty, which even to haste persons often proves a cause of ruin by becoming a snare to them who look upon it.

He willingly compares those Women that curiously trick and trim up the Body, but are negligent of the Soul within, to the Al­gyptian Temples, ‘Look upon their outside & they are most Splen­did and Magnificent, incompassed with dellicate Groves, built with large Enteries, and stately Portica's surrounded with fever [Page 20] sorts of Pillars; the Walls both within and without set off with Stones of several Countries, curiously Wrought and Carved; the Temples themselves garnished with Gold, Silver, Amber, and all the glittering and pretious Stones that India and Ethiopia can afford; but enter within them and enquire for the Deity that is there Worshipped, and you shall be gravely shew'd behind a Curtain a Cat, or a Crocodile, or a Ser­pent of the Country, or some such ill-favoured Beast, which is the Residentiary or Tutelar Deity of that place. And just such, (says he) 'do those Women seem to me, who trim themselves with Gold, and are taken up with Curling their Hair, Paint­ing their Faces, and Blacking their Eyes, Colouring their Locks, and other undue Arts of Softnes, & Luxury, beautifying the Rail and Fence; but if a Man look within the Vail and [...]o­vering of the Temple what is under all thi [...] Gayness and Finery, he shall be so far from meeting with what is truly Beautifull, that it will Excite his Horror and Aversation; for he shall not find the Image of God dwelling there, as might reasonably be expected; but instead thereof some filthy and treacherous Beast, that possesses the most inward Recesses of the Soul, a lustful Ape, or the crafty Serpent that devours the understanding of a Man, and turns his Soul into a Nest or Den full of most deadly Venom, and the Poyson of his Error and Deceit.’

The Account Gregory gives of his Sister Gorgonia, ‘That she used no Gold to make her fine, no yellow Hair ordered into Knots and Curles, nor any other Tricks to make her Head a Scene and Pageantry, no loose and transparent Garments; no Lusture of Stones and Jewels enlightning the Air round about and reflecting splendor upon them that wear them; no devices, and arts of painting; no affectation of Beauty that may be easily bought; no Counter working Gods Creation, Disho­nouring▪ Reproaching and Covering his Workmanship with False and Deceitful colours, suffering a Spurious and Supersti­tious Beauty to steal away that natural Image which ought to be kept intire to God, and the future state. ThePrim. Chri. part 2. pag. 65, 6 [...]. only Redness that pleased her, was that which was the Fruit of Blushing and Modesty; no other Whiteness but what came thorow fastning and ab­stenence, [Page 21] leaving Fucuses, and Painting, and Living Pictures, and Fading Beauty, to such as belong to Plays and Theatres, and to such for whom to blush and be ashamed, is a Shame and Disgrace, &c.’

Consider of the foregoing Lines, all Women who now have the Profession of Christianity; for here are set down and clearly demonstrated the Marks and Fruits of Chaste and Modest Ma­trons, and Women professing godliness with Good Works; what Adorning they loved and delighted to be attired withal, in which God delighted in them. And also the Marks and Cha­racters of lewd and wanton Prostitutes, who frequented Plays, Shows and Theatres; their attire being most Rich and Costly, who Modesty was Vile and Cheap; Is it not so at this day? Oh! consider and lay these things to Heart; for he that took Ven­geance for these things in Antient Days, is the same at this day, whose Determinate Purpose none can change: It is not a Pro­fession of the Christian Doctrine that will stand you instead, while the Fruits of Heathenism and Atheism is brought forth by you: If you say as the loose Women in Cyprian's days said, That you have great Estates, and therefore ought to live like your selves, &c. He shews you how you may bestow them, to reap the Fruit of them another day. But the true Christians did then and do now charge all Women how Rich soever, to cloath themselves in modest Apparel, not with Gold, nor Pearl, nor Broi­dred Hair, or Costly Apparel, 1 Tim. 2. 9. 1 Pet. 3. 3.

Obj. But it is said, That Pride lies in the Heart; which is true, for if it were not in the Heart it would not be on the Back; for as no Branch can grow without a Body and Root, so cannot Pride and Luxury spread over the Body, till first 'tis rooted in the Heart; therefore by the Fruits which you bring forth you are all known, both Male and Female, and accordingly must reap a Reward, who from the Righteous Judge of Heaven and Earth will cause all Wicked men and women, of both professed Chri­stians and Heathens to be bundled together, and in the great Day of Divine Vengeance shall cast them in utter Darkness, where is weeping forever.

Tertullian his Counsel to the Women of his time, was, ‘To [Page 22] cloath themselves with the Silk of Honesty, theDe cult. foemin. lib. 2. cap. 13. ad find. fine Vestures of Piety, the Purple of Modesty; and being thus beautified and adorned, sayes he, God himself will be your Lover.’

Among the many Temptations that besiege the L [...]fe of man and woman, there is scarce any, into which he is more eaisily betrayed, than into a vicious curiosity about Meats and Drinks, the Excess of an unruly Appetite.

Therefore the An [...]ient Christians exhorted and warned the Saints and Believers in their day, to avoid dellicate Dishes, and the Banquets of the Prophane, the Loose and Waton Assemblies of the Unchaste.

St. Bazill saith, ‘That mans Food and DietReg. fus. Disput. in­terog. 19. [...]om. 2 pag. 560. ought for the main to be regulated by the general end of it, which is not wanonly to please the Pal­late, but to maintain Health and to repair the weak­ness and decay of Nature.’

Justin Martyr tells his Friends, ‘That they ought to use such Food, not as may gratifie their Ease andEpist. ad Zen. & Seren page 50 [...]. Delliiacy, but such as make their Lives useful and serviceable. Wine (sayes he) is neither to be drunk daily to Excess, nor to be used as common­ly as Water; both indeed are God's Creatures:Ibid. p. 512. But Water necessary, Wine given only to help and [...]elieve the Body, which Immoderately taken, Chains up the Tongue, sparkles Fire out of the Eyes, and makes the Legs tremble, and the Understanding being gone, readily takes of its Cup of deadly Poyson, and contrary to Gods Ordination, it turns the peaceable Instrument of Husbandry into Swords and Spears.’

Clemens Alexandrinus Discourses at large, representing the great Evils and Inconveniencies of Gluttony and Excess, ‘That it Wastes the Estate, Ruins the Body by imparing itsƲt sup [...]. cap. 1, 2. per. tot. Health, Debauching the Stomach, Deflouring its Taste, begetting an ill Habitude and Temper, and sow it with the Seeds of all Diseases, it dulls the Mind, and r [...]nders it unapt and slugguish, and prepares it for the entertainment of Vice and Wickedness.’

[Page 23]St. Jorom Counsels Laeta about the Education ofAd Laet. tom. 1. pag. 57. her Daughter, ‘That her Diet should be thin and mean, and that she should never eat more than she might arise with some appetite.’

‘When they were at any time invited to publick Solemnities, as Marriages or the like, the Prudence of theCon. Laod can. 53. Church thought fit to lay restraints upon them, not only to forbid them of light and ludicrous actions, as Leaping or Dancing, but that they should dine and sup gravely and modestly, as becomes Christians.’

When Julian the Emperor to raise Money forBasil. Epist. 208. tom. 3. pag. 225. Conser. Socrat. lib. [...]. cap. 13. pag. 185 Prim. Ch [...]. part 2. pag. 74. his Wars, began to squeeze and oppress the Chri­stians, he sent among others to St. Bazill, who had formerly been his Fellow Student at Athens, for One Thousand Pounds: The Answer he sends him was, ‘That it could not be expected there, where he had not so much Provision before hand as would serve for one day. That there was no Arts of Cookery at his House, no Knives stained with the Blood of slaughtered Provision; his greatest dain­ties were a few Pot-herbs, and a piece of Bread, and a little sour vapped Wine.’

Chrysostom commends Olympias, not more for the modesty ‘of her Garb than the meanness and sobriety of herEpist. 2. ad Olymp. tom. 4. pag. 616. Diet, to which she had so used her self, that she had got the perfect mastery over all undue appetites & inclinations, and had not only bridled the Horse, but tamed and reduc'd him to an entire subjection, and taught her Stomach to receive only such Meat and Drink, as was enough to keep her alive and in Health. Nay, our Feasts (as he says, in Minutius Faelix) are not only Chaste but Sober, we indulge not our selves with Banquets, nor make our Feasts with Wine, but temperour Chearfulness with Gra­vity and Seriousness, and indeed their often Watchings and Fa­sting, and their constant Observance of the strictest parts of De­votion, sufficiently shew'd how little they pomper'd or indulg'd the flesh, the signs whereof they every where carried in their [Page 24] very Faces, and this was so notorious, thatPallidi tre­pidi apud eundem, pag. 10. their very Enemies reproached them with their trembling joynts, and their pale ghastly looks.’ And Lucian giving an account of the Christian Assemblies into which he tells us Critias wasPhilopat. tom. 2. P. 1007. brought to be made Proselite, describe them to a company of Persons with their Heads hang­ing down and Pale Faces.

How often have you, who would be called Christians Sorca­stically or Tauntingly described the true Christian-Quakers after this manner, To be a company of Persons with their Heads hang­ing down, and ghastly Looks, and not fit for your company, whose Eyes stand out with Fatness, and your Bodies pust up like over­sed Horses, your chiefest God being your Bellies, and your greatest Glory in that which ought to be your greatest Shame, and your Minds and Hearts are mostly taken up with Earthly things, fairing deliciously every Day, like the Glutton spoken of, Luke 16. 19, 20. and unless God in infinite Mercy give you Repentance, your end will be Destruction: Oh! w [...]ile you have time let your Laughter be turned into Mourning, your Feasting into Fasting, and your Joy into Heaviness; for the great and terrible Day of God Almighty cometh as a Thief in the Night, and wo to you who are found Eating and Drink­ing with the drunken, and Beating, Mocking and Dcriding your fellow Creatures, who are made to Sigh and Mourn for all the Abominations which are done and committed in the Land, which threaten Des [...]lation and Destruction unto it, so that at the terrible stroke of divine Vengeance, your Faces (which now are full and fat) shall gather Paleness, and Trembling shall take hold of you, & fear on every side, which shall bow your now high and losty Looks; then shall the Cup of Trembling be taken out of their Hands, whom you have Oppressed, Scoffed and Derided, and shall be given to you, with which (except ye Re­pent) ye shall be drunk, and stumble and fall, and never rise again.

‘We are, saith Octavius, Chaste in ourMin. Foel. p. 26. Speech, and chaster in our Bodies; and very many of us (though we do not boast on't) do inviolably preserve a perpetual Virginity.’

[Page 25]But now you who would bear the name of Christians (though you take Wives) yet many of you are not content with them, but run into Whoredom and Uncleanness, by which you corrupt and de­stroy your Bodies, and bring your Souls into the horrible Pit of endless Torment, where all Whoremongers and Adulterers (whe­ther called Christians or Heathens) shall have their part and lot.

The Primitive Christians were zealously careful to shun all ap­pearances and occasions of Lightness and Immodesty, and whatever might tend to inveigle the Sence, and to debauch their Minds and Manners; nay, whatever might give suspition of Wantonness and Inconveniency. They declined, as much as might be, going to all publick Meetings, such as Feasts, Playes, Shews, &c.

There Cyprian severely chides with some Virgins,De Discip. & hab. Vir. p. 167. ‘For being present at Weddings, where they laughed freely, and could not but hear loose Discourses, see uncomely Carriages, and seed upon Luxurious Dishes, all which must needs not only kindle, but add Fuel to the Fire, and fill their minds with undecent thoughts and desires.’ And as they were carefull not to give offence to others, so they were not willing themselves to come within the Shadow: they stood at a distance from whatever was offensive either to their Eyes or Ears; their Ears they stopt against all loose idle Songs, and all filthy abscene Discourse; their Eyes they shut against all uncomelyAdmonit. ad Grae. pa. 40. Prim. Christ. tom. 2. p. 98. objects, all wanton and Lascivious Pictures, as Cle­mens Alexandrinus expresly tells us, not doing any thing that seemed but to carry an ill Colour with it.

When ever any was found guilty of the least Uncleanness, it was looked upon and bewailed as a very hainous Sin, and a great dishonour to the Christian Name.

‘What is it that I hear, says Cyprian? How detestable should it be to you, what with the greatest grief and affliction of my mind I have understood, that there are some amongst you who have de­filed your Bodies, the Temples of God (even after they were san­ctified) with filthy and infamous embraces, promiscuously using the Beds and Lodgings of the Women, when although they should be free from actual Adultry, yet even in this 'twould be a fault o [Page 26] mighty aggravation, that by their scandalous Examples others might be seduced into ruin.’

Tertullian uses this Plea in the close of his Apollogy to the Hea­then, in the behalf of the great Chastity amongst the Christians at that day. ‘Condemn us, Crucifie and Torment us, your Cruel­ty and Injustice is the evidence of our Innocency, and therefore God suffereth this to come upon us; For while you chuse rather to condemn a Woman that is a Christian to the Stews, then to the Lyons, you plainly confess that the violation of Chastity is accounted by us a heavier Penalty, then any Punishment or kind of Death you can inflict upon us.’

Consider this ye Lustful wanton Ones, who are alluring one ano­ther through your unsatiable Lusts, into acts of Uncleanness: Who is your Example for these things, the Primitive Christians or the unclean Heathen?

Of the Novalty that was charged upon the Primitive Chri­stian Religion, and the Sufferings they underwent for the Vindication of it.

TErtullian told the Enemies of the Christians in the Primitive Times, ‘That by every Act of cruelty against them they did but tempt others to come over to their Party, and theApol. cap. ult. pag. 40. oftener they were mowed down, the faster they sprung up again, the Blood of the Christians making the Churches soil more fat and fertil.’

‘Caecilius the Heathen in Minutius Faelix Accuses theArnob. lib. 1. pag. 7. Minu Fa. p. 7. Christians for a desperate undone and unlawful faction.’

When Paul preached Athens we find the first thing charged upon him, That he was a setter forth of strange Gods, because he preached to them Jesus and the Resurrection, Acts 17. 18. Arnobius said, ‘You are went to change our Religion as Noval, [Page 27] started up not many days ago, and that you oughtLib. 2. pag. 40. not to desert your antient way, nor the Religion of your Country.’

And Eusebius saith, ‘The Heathen were wont to rea­sonPraepar. E­vang. lib. 1. c. 2. p. 5. thus, What strange Profession of Religion is this? What new way of Life, &c?’

Julian the Emperor writing to the People of Alex­andria, Epist. 51. oper. Jul. part 2. pag. 208. concerning the Galilaeans (for so he was wont in seorn to call the Christians) ‘That he wondered that any of them durst dwell among them, or that they would suffer those Despisers of the Religion of their Country, to have any place among them.’

Lactantius speaking of the Heathens, ‘They go on, says he, most pernitiously to maintain and defend the Religion deriv'd down to them from their Ancestors; not so much considering what they are, as concluding them to be right and good, because the Antients con­veyed them to them, &c. Upon these the Gentiles bore so hard upon Christianity, beholding it as a Mushroom Sect, sprung up of a suddain, and an incroaching Inmate undermining the establish't Religion of the World.’

Oh! ye pretended Christians, how often have you charged the true Christians in scorn by you nick-named Quakers, who in Doctrine and Discipline do follow the steps of the Antient & true Christians, with a Noval start-up Religion, because the hope of our Glory, which is Christ manifested in us, hath been a Mystery hid from Ages and Ge­nerations, even from your Fathers, Grandfathers, and Great-grand­fathers, for many Ages; so that the Religion which you uphold, and have, and do seek to establish, hath been and is that only which hath been deriv'd from your Ancestors, by Tradition (Heathen-like) not so much considering whether they are right or good, as looking upon it to be Antient, and lived in and practised by your Fore-fa­thers, who lived in the Dark Night of Apostacy and Degeneration from the Life, Marrow and Quitesence of true Christianity.

Clemens Alexandrinus said, ‘The Heathen told them thatAdmo. ad Gent. p. 57. they might not subvert the customs received from their Ancestors: But if so, why then, saith he, are we are not con­tent [Page 28] without any other Food than our Mothers Milk, to which we were accustomed when we first came into the World? Why do we increase or impare our Estates, and not rather keep them at the same pitch, just as we received them from our An­cestors.’

Lactantius saith to the Heathen, ‘What wilt thou do? wilt thou follow Reason or thy Ancestors? Lact. loco supralaudato.’

St. Ambros said, ‘That old Age has true causeAmb. Epist. 2. contr. symach. inter Epist. s [...]mach. p. 562. to blush, that is a shamed to reform; and that it is not the multitude of Years, but the goodness of manners that makes gray Hairs worthy of Praise and Honour: No Age is too late to learn, nor is it a shame to grow better’

Ambros argues thus with the Enemies of the Christians, ‘Our way of Religion you say is new, and yours antient; does this either hurt our Cause or help yours? If ours be new, 'twill in time be­come old; is yours old? there was a time when 'twas new, the goodness and authority of Religion is not to be valued by the length of time, but by the Excellency of its Worship, &c.’

Things charged upon the Antient Christians, respecting their outward Condition.

THe Primitive Christians were charg'd by their Emenies to be a very mean and inconsiderable sort of men, and that they were an Useless and Unserviceable People; nay, Pernitious and Mis­chievous to the World; and were look't upon as the lowest and meanest rank of men. Persons neither considerableAdv. gent. lib. 3. pag. 49. for their parts and learning, nor for their Estates and Quality: As Arnobius tells them, ‘You scorn and spit us out, as Rude and Simple, and think that the Treasury of all Divine and Excellent Knowledge is only open to your selves.’

[Page 231]Thus Celsus objected, ‘that among the Christians noOrig. cont. Cels. lib. 3. pag. 137. wise men were admitted to the Mysteries of their Re­ligion; saying, that such as are void of reason, slaves, silly Women, and little Children are fit D sciples for the God they Worship. And he goes on and says,Ibid. p. 141. That Weavers, Taylors, Fullers, and the most Ru­stick and Illiterate Fellows at Home, when before their Elders and Betters, are as mute as Fishes, and when they canPage 144. get a few Children and silly Women together, then who so Wise and Learned, and so full of talk and so able to instruct as they!’

‘See (says the Heathen, in Minutius Faelix, to thePage 9. Christians) the most & best of all your Par [...]y are a Poor Beggarly, Hunger starv'd Generation, that haveArnob. adv. Gent. lib. 2. prop. fin Lactant lib. 5. De Instit. cap. 22. neither Riches nor Reputation to bear them out. But this was not all, the Christians were charged to be a very useless and unserv ceable People, that contribu­ted nothing to the happiness of the Common-Wealth; nay, as Destructive and Pernitious to Humane So­ciety, and the procuring Causes of all those Mis­chiess that befell the World.’

Hear what Tertullian says in the Case, ‘Certainly if any have cause (says he) truly to complain of our being un­profitable,Ap. cap. 42. p. 33. Ibid. cap. 43. they are Bawds, [...]andors, Pimps, Hectors and Russians, Sellers of Poyson, South-sayers, Wizards and Astrologers, &c. and to be unserviceable to these is the greatest serviceableness.’

Oh! how parallel are the sayings of the antient Heathen Gentiles, with yours now who are call'd Christians! how often have you slight­ed and reproached us as a mean contemptible & poor People, Rude in Speech & Behaviour, Rustick & Illiterate Fellows, a poor [...]eggarly Gene­ration, and very useless and unserviceable to the Government, and de­structive to humane Society; without considering that in all Genera­tions, God chose the weak and foolish things of the World to confound the Wise, &c. 1 Cor. 4. 25, 26, 27, 28, 29. Even so it is at this day. And we are useless and unserviceable to none, but to such, as old [Page 30] Tertullian reckon'd up, as is instanced above, and to be useless and unserviceable is the account of such in the greatest serviceableness.

How the Antient Christians helped the Emperours in their Wars.

WHen Celsus pressed the Christians to undergo publick Offices, and to help the Emperor in his Wars. Origen answers that they did, though by divine,Adv. Cels. lib. 8. pag. 426, 427. not humane help, ‘Above all men (says he) we fight for the Emperor, while we train up our selves in Ex­ercises of Piety, and that they really sought to re­claim men from Vice and Sin, to a good and vertuous Life; but said, that wicked men were the Pests & Plagues of humane Society, that taint and infect others by their bad Examples and Perswasions, and intail Vengeance upon the places of their Residence. Whilst good Men ingage the Favour and Blessing of Heaven, who both by their Counsels and Examples bring over o­thersAdv. Cels. lib. 1. pa. 9. to Sobriety and Vertue, whereby they establish and settle the Foundation of Government, and the happiness of civil Life, &c.’

Origen saith, ‘Doth Celsus call upon us to bear Offices for the good of our Country? Let him know that the Country is much more beholding to Christians then to the rest of Men, while they teach them Piety towards God, the tutelar Guardian of the Country.’

Clement to the Corinthians said, ‘Who did everClem. Ep. ad. Corinth. pag. 2, 4. dwell amongst you, that did not wonder at your so­ber & moderate Piety in Christ, being adorned with a most virtuous & venerable Conversation, & having the Laws and Commands of God written upon the Tables of your Hearts? They placed Religion not in talking finely, but living well.’

‘Amongst us (saith Athenagorus) the meanest and most Mechan­nick [Page 31] Persons and old Women, although not able to [...]g. pro. Christ. p. 12 discourse and dispute for the usefulness of their Pro­fession, do yet demonstrate it in their Lives and Actions, They do not indeed critically weigh their words, & recite eloquent Orations, but they manifest honest and virtuous Actions; while being buffetted they strike not again, nor Sue them at Law who spoil and plunder them.’

Now to Gods pure and living Witness in all Consciences, who shall read or peruse the Lines aforegoing, I leave them to be tryed and judged, and also to manifest who are the true Christians at this Day, and of right ought to claim that honourable Name and Title, whether those who Traditionally have received it from their An­cestors, while they are Strangers and Enemies to the Cross of Christ, which crucifies to the World its ways and works of Dark­ness and Iniquity? or them who in Life, Doctrine and Practice live according to the Discipline of the Gospel; who though they are in the World, yet are not of the World; and though walking upon the Earth, yet their Conversation is in Heaven, having the Laws and Commandments of God written upon the Tables of their Hearts; these are they who are Christians indeed, whose praise is not of men, but of God.