SECT. I. Of Recreations.

AN inordinate and unlawful Pursuit of ei­ther Pleasure, Profit or Honour, accord­ing to the various Dispositions and Temptations attending different Men, seems to be the chief Ob­stacle in their Way to solid Comfort and Happi­ness in this World, and that which is to come.

As a religious Society, we are distinguished by proposing to our Members certain Limitations to these several Pursuits, to demonstrate the Expedi­ency whereof is the Tendency of this Address.

I shall begin with Pleasure; and here, the pre­sent Conduct of some, who, by their frequenting our Assemblies, seem to be willing to be deemed [Page 22] in Communion with us, seems to render it neces­sary to represent unto them the Self-denial of our Ancestors with regard to the vain Pastimes of the Age they lived in, together with the Advantages attending it, in order that such who fall into a Conformity to the Practices of the World in these Respects, may consider how far this is consistent with Prudence and sound Policy.

Now it is certain that they ever did, and the Faithful among them still do, maintain a perpe­tual Controversy against these Things, as deem­ing them inconsistent with the Character of the Christian Sojourner, who, according to the Apo­stle Peter, ^§ ought to pass his Time in this World, in Fear, and not study Arts to pass away that Time which flies away so fast of itself, and is but a Span, bearing no Proportion to that everlasting Duration, the Happiness or Misery annexed to which depends on the Use we make of it, even of the short Space allotted us in this World.

Hence they renounced not only Prize-fighting, Bull-baiting, Cock-fighting, Gaming ^†, and other such like Instances of squandering away our pre­cious Moments as are condemned by the more so­ber and civilized of other Societies, but also divers o­ther Recreations, so called, of a more refined Kind, which by divers of those who call them­selves polite and well-bred, according to the Max­ims [Page 23] of the Spirit of this World, are reckoned fine Qualifications: Thus they never deemed Dancing to be any Part of Christian Education; on the contrary, that Snares and Dangers, with regard to the spiritual Life, lay hid under the spe­cious Pretences of Learning a graceful Motion of the Body; and altho' it may be alledged in Be­half of Hunting, that it is a natural and lawful Exercise, yet I find, among the Records of our Elders, that as they had a Sense of its Tendency sometimes to draw into Company that might be hurtful to our Youth, they have not been want­ing to give Cautions on this Head: Nor moreo­ver, were they burdened with the Expence of teaching their Children to chant to the Sound of the Viol, or of furnishing them with ^* Instruments of Music, like those of old, who were not grieved at the Affliction of Joseph, being led to a superior Harmony, even that in Conduct and Actions; which is grateful in the Ears of GOD and good Men: And as to the modish, promiscuous Assem­blies of Men and Women at Balls and Consorts of Music, wherein divers modern Christians seem to have given full Licence to their Women to be Gadders abroad, they ever did, and still do judge with the Apostle, ^† that their Women should be Keepers at Home, as most consistent with the spi­ritual, as well as temporal Interest and good Oe­conomy of their Families.

Nor again did it enter into their Hearts to learn to Fence or Fight, their Warfare being spiritual, [Page 24] and their heavenly Captain having taught them to forgive Injuries.

Next, as to the Entertainments of the Theatre or Stage-Plays, which at this Time engross so great a Share of the precious Time of many, to the Scandal of the Christian Profession, and which have of late found Admittance into Countries, which formerly would have banished their Actors with Scorn as Vagabonds (which they are deem­ed to be by Law, as I am informed) to these, I say, our Ancestors were utter Strangers, ever de­claring against them (and with great Justice is the same Admonition continued in the general E­pistle of the yearly Meeting of London 1748, 1749) as Nurseries of Vice and Debauchery, in which Light they have also of late been consider­ed by divers of the more serious Persons of o­ther Societies ^*.

Now, what was the Advantage of all this Sin­gularity and Self-denial? I answer, very great, on a temporal as well as spiritual Account, as they not only by this Means saved to themselves a great Deal of Time for Meditation and spiritual Exer­cises, and were exempted from the Snares and Temptations attending the several Practices above mentioned, but moreover, also saved a consider­able Share of outward Treasure, which is squan­dered away on these Occasions, that might be ap­plied to much better Purposes, and had more Time [Page 25] for a sober, honourable, and industrious Applica­tion to their secular Concerns, which of Conse­quence was crowned with better Success, even in the Acquisition of the Riches of this World.

Shall now any of the Descendants of these Men, who are enjoying the Fruits of their Indu­stry and Frugality, wax wanton, and, being in­toxicated with the Spirit of this World, embrace those Things which their Forefathers with so much Reason abhorred? Such shall reap the ge­nuine Fruits of their own Doings; for besides the Loss that both Body and Soul sustain hereby, this shall also prove a Moth to their Estates, and out­ward Poverty must undoubtedly, by the just De­termination of Providence, prove frequently the Consequence of the unbounded Gratification of that Eye which is not satisfied with seeing, and of that Ear which is not filled with hearing ^*.

SECT. II. Of Superfluities in Meats, Drinks, Apparel and Furniture.

THE true, or just and lawful Ends of Meat, Drink, Apparel and Furniture, are to pre­serve Life and Health, to cover our Nakedness, and defend us from the Injuries of the Weather: And, thro' the Goodness of Providence, ample Means are furnished us, and, for the most Part, may be procured sufficient for answering those [Page 26] Ends; but if Men will not be content with the bountiful Provision of GOD in Nature, nor know how to prize any Thing but what comes from far, and costs them dear; and if such be the prevail­ing Taste and Mode of a Country set up by the Rich and Great, those of middle and inferior Sta­tions, whose Wills have not been subdued by the Discipline of the holy Cross, so far as to enable them to reject and deny, but who on the contrary are embracing that Maxim, that it were better to be out of the World than out of the Fashion, will of­ten find Difficulties enough in procuring to them­selves what they may vainly imagine to be the Conveniencies of Life, or, in other Terms, to eat, drink and dress, as others do.

And indeed such, at this present Time, is no­toriously the Case of these Countries, where even the lower Class of the People will not sit down to their Breakfast without Supplies from both the Indies, and where the Drink, designed by Nature chiefly as a Vehicle for our Food, often costs more than the Meat, and must, in a great Measure, be imported from Abroad, as also no small Part of the Cloathing of the Body, and Furniture of our Houses.

By this Means a great Variety of imaginary Wants is created, and Cares and Toils, in Pro­portion, are entailed on the middle and lower Classes of Mankind, and sometimes the Proper­ties of their Neighbours are invaded, in order to supply these imaginary Wants.

Now, amidst such a general overflowing of Luxury among the People, it seems to be well [Page 27] worthy the Consideration of such, who, in their Language and Garb, carry about them the Bad­ges of a Profession of being set at Liberty from a Bondage to the Spirit of this World, how far they have shone as Lights in a dark and corrupt Age, (even as a City set on a Hill that ^* could not be hid) by an uniform Conduct agreeable to such a Pro­fession.

And first, with respect to Superfluities in Eat­ing and Drinking: Certain it is, that various and costly Meats, Drinks and Sauces, are not only a Breach of that Precept, Take ^† no Thought what ye shall eat, and what ye shall drink, but also as inconsistent with our peculiar Profession, as Lace and Embroidery in Apparel; and, more­over, besides the superfluous Expences common to both, are peculiarly injurious to Health, even to that of both Body and Mind, as being Provo­catives to Intemperance, and productive of all the ill Effects, both natural and moral, entailed upon such Indulgences.

And here it would seem utterly inexcusable to pass by in Silence, a certain lately introduced, and now greatly prevailing Fashion, viz. that of drinking spirituous Liquors, in Behalf of which whatever may be alledged of their Use as a Me­dicine, it is most certain, that the ordinary Use of them, challenges the first Rank among Super­fluities, in drinking, to be condemned, as being highly injurious to our Bodies, Souls and Estates: And were we as a People thoroughly possessed of the true Spirit of Christian Moderation, we should [Page 28] be no less distinguished, by a peculiar Self-denial and Abstinence, in this, than in other Respects; and I observe with Pleasure, among the many salu­tary Counsels from Time to Time transmitted to us by that Honourable Assembly, the yearly Meeting of London, we have a particular Caution against this growing and dangerous Evil, in the Year 1754.

It appears from the Writings of our Elders, that Fasting was not unfrequently practised by them as they were occasionally and voluntarily led there­into, by the heavenly Wisdom; a Practice also fre­quent in the primitive Church, and on many Oc­casions highly conducive to the Health of both Body and Mind, tho' it seems, of late Years, to be much out of Use; nor indeed hath the Tem­perance and Moderation suitable to our Profession always manifested itself in the spreading of our Tables, but Pomp and Orientation too frequent­ly been consulted on this Occasion; of which it seems not unnecessary to specify one signal In­stance, because many are Sufferers by it, viz. that altho' by Virtue of our Education we enjoy an Exemption from the vain and superfluous Expen­ces attending Births and Burials, yet at Marriages many of us, notwithstanding the reiterated Pre­cepts given forth to the contrary, are remarkably more profuse than our Neighbours, and many of the poorer Sort are led on blindly, in this, as in other Cases, by the Example of the Rich and Great, to such Excesses as are not only inconsist­ent with our Christian Testimony, but very hurt­ful to their temporal Interest.

[Page 29]Beside this, there is a certain particular Instance, both of Superfluity and Unseasonableness, with regard to Eating and Drinking, which seems not unworthy of some Animadversion in this Place.

It was a Statute enjoined by GOD himself to Aaron and his Sons, and to remain in Force for ever throughout their Generations, Ye ^* shall not drink Wine nor strong Drink, when ye go into the Tabernacle of the Congregation, lest ye die; and the Reason subjoined in the following Verses, viz. that they might put Difference between holy and unholy, between clean and unlean, and might teach the Children of Israel all the Statutes which the Lord had spoken, is applicable also in Christian Congre­gations, and to all Intemperance in Eating and Drinking on such Occasions; nor is a calm Sere­nity of Mind, undisturbed by the Fumes of In­digestion and Excess, less necessary to those who are to learn divine Truths, than to those who are to teach them.

Upon this Principle, it was an ancient Custom to eat and drink sparingly before a Meeting for divine Worship, a Custom from which I observe with Concern too many to deviate to their own private Hurt, as well as that of their Families, and particularly of their Servants, who by Reason of the Provision they must make for their Masters Bellies, are obliged to stay at Home; and this I take to be one Cause of the Irreligion and Dis­soluteness of Servants, greatly complained of; and if some of the Servants of our Community, should more peculiarly suffer on this Account, it [Page 30] were not to be wondered at, because these (not­withstanding divers wholesome Advices to the contrary) are too much deprived of those Oppor­tunities for spiritual Improvement, and it is to be doubted have but rarely any other ^*.

There is moreover one Practice extremely fre­quent in these Countries which has such a Con­nexion with Superfluity in Drinking, as to be a great Provocative to it, and from which the Pri­vilege we enjoy of a happy Exemption, by Virtue of our Education, is undoubtedly high­ly to be valued; that is to say, what is called Drinking of Healths, by as great a Solecism in Speech, as it is an Absurdity in Practice; and as it sometimes happens, that some weak Brethren are betrayed into mean Compliances in this Re­spect, I shall particularly consider it.

About the Time of the Restoration, George Fox met with a good Deal of Trouble for declin­ing to drink, even the King's Health, which be­ing then commonly urged as a Test of Loyalty, he as wisely, as meekly, answered, that Men ought to drink for their own Healths: But our Countrymen, of late, have made much farther [Page 31] Advances in this Affair, by a Contrivance of cer­tain Words, expressive of several of their Wishes, as of Prosperity, or Success, to this, that, and the other Person, or Undertaking, to be pronoun­ced over each Glass, and these sometimes greatly multiplied, whereby they allure both themselves and others to drinking to Excess, more effectual­ly than the meer Liquor, without this Enchant­ment annexed to it, were able to do; I say, drink­ing to Excess, a Vice which need not be promot­ed by these studied Arts, being the reigning Sin of these Nations, which is daily spreading its doleful Ravages over the Souls, Bodies, and E­states of Men of all Stations; and hence some­times Quarrels ensue, besides the Abuse of GOD's good Gifts; and some of those, who are herein concerned, sometimes prove a Kind of Martyrs to Belial, even drinking what they call other Mens Health and Prosperity, at the Loss and Destruc­tion of their own.

Now it is a peculiar Happiness to those of our Profession, that by an established Rule, this Prac­tice is utterly declined among us. It is true, we are hereby rendered very unfit Associates for these Men, and in some Measure, excluded from much of that Society, which a corrupt Age calls Good-Fellowship; but this, in the View of wise Men, is so far from being a Loss, that it is a Means of considerable Gain to them, with Respect to the Preservation of the Health of Body and Mind, and the Saving of Time and outward Treasure, all which are shamefully, not to say, wickedly, squan­dered away on this Occasion.

[Page 32]As to Superfluities in Apparel, the like Obser­vations that have been made with respect to eat­ing and drinking, may also justly be applied to an inordinate Curiosity with respect to what we shall put on, as being not only an express Breach of the above mentioned Precept of our Lord, Take no Thought what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed, but in a People who have set out with a Profession of regarding only the just and lawful Ends of Cloathing, the Use and real Service, and not the Pomp and O­stentation annexed hereunto, and of being at Li­berty from a servile Compliance with the ever­fleeting Fashions of the Times; in such a People I say, an inordinate Curiosity in Apparel, and much more an awkward and affected Mimickry of the meer prevailing Fashion, as such, is not only a ridiculous Inconsistency, and an Argument of a servile Subjection to the Spirit of this World, but is also attended with no small Profusion of Expence, besides Care and precious Time, very capable of being better applied, all which they are intitled to an Exemption from, both by the Precepts and Examples of their Predecessors.

We are indeed still distinguished from our Neighbours by a peculiar Simplicity in our Garb, but notwithstanding all the Precepts that have been given forth to the contrary, an Affectation of the Ways of the World frequently betrays itself among many of our Profession: It is true, Gold and Silver Lace have not as yet found Admittance, but the same Thing cannot be affirmed of splen­did Ribbons, and some other Things, which of [Page 33] late frequently disgrace our religious Assemblies, the Introduction of which, however, impartially examined, will appear to proceed from the same Spirit and Origin as the other, being calculated neither to answer the lawful Design of Apparel, nor the awful Ends of religious Meetings, but for Ostentation.

Before I dismiss the Consideration of Superflu­ity in Apparel, I shall consider one gross and pal­pable Instance thereof, viz. that Distinction of Habit which is used by some as a Token of Mourn­ing for the Dead, a Custom of no more Use to the Dead, than those Garlands with which some affect to adorn their Graves, and a superfluous Expence and Burthen on the Living, even on such who dare not do otherwise than submit to the Ordinances of that Idol, Fashion, although many of the thinking Part of them, would be very glad of such a Privilege of an Exemption from it as we by Virtue of our Education enjoy.

Wherefore, that any under our Profession should manifest a strong Disposition to creep into this Practice; betrays both great Stupidity, and want of a Sense of the Value of the Liberty purchased for them by their Ancestors, and at the same time a slavish Subjection to the Spirit of the World, the Folly of which is peculiarly aggravated by its being voluntary, and of their own choosing.

Such, who fall into this mean Compliance, dare not say, that it proceeds from a greater De­gree of Affection they have for their deceased Re­lations, than these had for theirs, whilst they ne­ver wore this Mark of Sorrow: And if it be sup­posed [Page 34] that the Deceased have made a happy Change, it is contrary to the Advice of the Apo­stle, to be sorry as those who have no Hope ^*; but if otherwise, they dare not say, that the wearing of black Vestures will influence the righteous Judge of Heaven and Earth, to reverse his De­cree; wherefore this Appearance results in, and appears to be no other than, an affected Confor­mity to Fashion, as such.

It is, moreover, an Appearance at this Juncture particularly unseasonable, even when judicious Persons of other Societies are groaning under, and some of them ridiculing the vain and superfluous Pomps attending Funerals, and tends to erase and destroy the good Impressions which, by our Means, might otherwise be made on the more thinking and impartial Observers, so that such, who thus deviate from the Simplicity proper to their Profes­sion in this Respect, may be deemed a Kind of dark Lanthorns, tending to stop the Progress of the Light of Reformation: And this also, in com­mon with many other Instances of Degeneracy from the primitive Example, tends to outward Poverty; and these Consequences are chargeable chiefly on the Rich and Great, as Fashion-mak­ers, whom the lower Ranks are very prone blind­ly to follow, tho' in Opposition to their own In­terest.

These Observations may also be applied to the Furniture of Houses, which, according to the mo­dish, luxurious Taste of the present Times, proves a heavy Piece of Drudgery to some poor Men, [Page 35] who dare not do otherwise than submit their Necks to the Yoke of the aforesaid Tyrant; Fashion; but that such, who in some Instances profess themselves to be called out of the Corruptions of the World, and who, by Virtue of their Educa­tion, are intitled to the Privilege of an Exemp­tion from a Conformity of this Sort, should ma­nifest a strong Affectation of, and be voluntarily led into, some of the most pompous and expensive Parts of Furniture, such as large Looking-glasses, curious Tables; Pictures, Prints, Portraitures or other Representations hung up, not for real Service, but meer Ostentation, is, in my View, a strong E­vidence; how far the God or Spirit of this World is able to blind Men, both with regard to a just Sense of the true Honour due to an uniform, consistent Character and Conduct, and of their own temporal Interest.

SECT. III. Of Superfluity in Trading.

IT hath been insinuated by some critical Observ­ers, not much to the Credit of our People, that altho' we are distinguished from our Neigh­bours, by retrenching some particular Superflui­ties in Garb and Furniture, yet that in Point of the Pursuit of Riches, we are not distinguished by a correspondent Moderation, but are as inor­dinate, and not a Whit less covetous than others: And indeed, to vindicate all who conform to our [Page 36] Rules, in Point of Garb, and external Appear­ance, from this Charge, were a Task I would not undertake; and moreover, as Covetousness is or­dinarily disguised by the specious Cloaks of Indus­try and Frugality, it becomes less obvious to that clear Discovery, and just Censure, to which other Vices are exposed.

Nevertheless, I am assured, from a diligent Search into the Records of the Sense and Judg­ment of the Elders, particularly those of this Nation, that they were ever steady, not only in the Persuasion that Superfluity in Trading and Farming was equally dangerous and entangling, or rather more peculiarly so, to the Christian Sol­dier ^*, than the Superfluities above mentioned; but, moreover, that in their Meetings of Confe­rence they did not neglect to enquire how far their Brethren did maintain the Christian Testi­mony GOD had called them to bear, in this as well as in other Respects, declaring, that the in­ordinate Pursuit of worldly Riches and Grandeur, tended to darken the Minds, and alienate the Af­fections of Men from the spiritual Riches; and that the Cares and Incumbrances of this Life, choaked the good Seed, and hindered it from bringing forth Fruit, and admonishing such as ap­peared to be overwhelmed therewith) and in­deed with a great Deal of Reason.

For our peculiar Profession entitles us to an Ex­emption from those Occasions of Expence above mentioned, consisting in divers Superfluities in Meats, Drinks, Apparel, Furniture, and Recre­ations, [Page 37] which captivate others, from a blind De­votion to that Idol, Fashion, to whose Yoke they dare not but submit their Necks; but, to a Peo­ple thus professing and maintaining a Conduct a­greeable to such a Profession, large Trades and Farms, and great Multiplicity of Business, were quite unnecessary, and indeed among such a Peo­ple, could naturally have no other Effect, than to accumulate Wealth, without having the com­mon Opportunities of spending it, and conse­quently to lay a strong Temptation before an Off­spring, who, in a State of Nature, are no better than the meer Sons of fallen Adam, to shake off their religious Profession, in order, with the less Restraint, to gratify their carnal Appetites, according to the vain Spirit, and Course of this World and ac­cordingly this has been the Door at which great Numbers, not to say the greater Part of the De­scendants of the Rich and Great, have gone ^* out: An Event of which the Elders had a very clear Foresight, and accordingly took Care to forewarn us, by their timely and seasonable Admonitions, against the inordinate Pursuit of the Riches and Grandeur of the World, as being the great and dangerous Engine, contrived by the Power of Darkness, for our Destruction as a Christian So­ciety.

[Page 38]The Truth of this Observation hath been am­ply ratified, by the Experience of the succeeding Times; many, not Proof against the Temptations annexed to the Affluence of outward Riches, hav­ing openly gone out from us, not being of us, as the Apostle John expresses himself, whilst some others, who are only of this Profession accident­ally, and would in Reality rather be of another, manifest an Inconsistency in their Conduct, indulg­ing themselves in some Favourite Excesses, whilst, on temporal Considerations, they have a little re­trenched themselves in others, where the Cross can be borne with little Trouble.

Others indeed there are, who have not yet at­tained unto that universal and uniform Freedom of Spirit, which they earnestly desire and pray for (among whom I may rank myself) but yet are honestly making some successful Advances towards the primitive Pattern of true Christian Modera­tion, and some I hope there are, who have attain­ed to it, that tread in the Footsteps of their Fa­thers, and are cloathed with the same Spirit, and can say with Authority, as the primitive Christi­ans did, So walk as ye have us for an ^* Example.

Now, for the Encouragement of these two last, and for the Conviction of the first, let it be observed, that the Saying of the Apostle, ^§ that Godliness is profitable to all Things, having the Promise of the Life that now is, and of that which is to come, seems never to be more effectu­ally verified, than by a strict Adherence to the genuine Tenour of this Profession, considered in [Page 39] its just Extent and Dignity, viz. as being an Ex­emption not only from the superfluous and ex­pensive Pleasures, but also from the inordinate Cares and Anxieties of this Life; a Situation highly to be prized, as affording Opportunities for religious Retirement and Meditation, and Free­dom from many Snares and Temptations, into which others precipitate themselves, and attend­ed with that Peace, Tranquility, and Consolation of Mind, which the Captives to the World's Spi­rit and Fashions are Strangers unto; according to the Saying of our Lord to his Disciples, ^† My Peace I give unto you, not as the World giveth, give I: And, moreover, the prudent Industry, accompanied with that Frugality which is prac­tised by all that hold this Profession in Sincerity, is the shortest Way of growing even temporally rich, and whilst a Little is enough to a good Man thus circumstanced, he hath often more to spare for the Relief of the Distressed, than those who grasp after, and sometimes get an Abund­ance, yet are Strangers to the Science of keeping it, but squander it away in a servile Compliance to the modish Extravagancies of the Age.

O happy People then, if wise enough to prize the Lot assigned you, and unto whom might justly be applied those Epithets and Titles of Ho­nour, incomparably more valuable than all the Pomp and Pageantry of this World (provided you forfeited not the proper Conditions) with which the Apostle Peter dignified the primitive Believers scattered thro' divers Parts of Asia, viz. [Page 40] ^* Ye are a chosen Generation, a peculiar People; that ye should shew forth, the Praises of him who hath called you out of Darkness into his marvellous Light, which, in Time past, were not a People, but are now the People of GOD: And to whom the Blessing pronounced upon outward Israel for­merly, seems also, by no strained Analogy, to be not less applicable, even as a People whom GOD hath also brought forth out of spiritual Egypt, or the House of Bondage, viz. ^† How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel!

I am, however, well aware of a strong Objec­tion, which will be advanced against all this ear­nest Recommendation of Frugality, to be prac­tised upon a civil as well as religious Principle, viz. "We have, partly by the Industry of our Parents, and partly by our own, acquired a good Deal of outward Treasure, which, that it should circulate among the People, is necessary for the public Good; but if we should retrench our Ex­pences in the Manner here proposed, how shall we spend our Money?"

I answer, not in manifesting an Affectation of every Novelty in the Splendour and Gaiety of Ap­parel and Equipage, and so by your Example, leading the Poor into Captivity, to their great Loss or Ruin; nor in pampering the Flesh in a Variety of costly Meats and Drinks, to the Prejudice of your Healths; nor in a Pursuit of such Recrea­tions, as tend to debauch both Body and Mind; but, according to the Exhortation of the Apostle, ^‡ Be rich in good Works, and lay hold of the [Page 41] Leisure your Circumstances afford for Meditation and spiritual Improvements; and, at all Oppor­tunities, let your Treasure be devoted to the Good of the Community, both civil and religious, and to the Promotion of an honest Industry, and the Improvement of useful Arts among the Poor, as well as succouring them in their Distresses; in­numerable holy Arts of doing which, a Heart possessed of Christian Charity, regulated by Pru­dence, will not fail abundantly to dictate unto you.

SECT. IV. Of the vain Honours of this World.

HAVING so far considered the Self-de­nial of our Forefathers, in Relation to the Pleasures and Profits, I shall next consider the same Thing, in Reference to the Honours of this World.

Previous to this, it seems worth remarking, that if we be able to make a proper Estimate with regard to the spiritual Life, it will appear to us a peculiarly happy Circumstance, that, by our re­ligious Profession, we are excluded from all those Posts of Honour and Profit under the Govern­ment; which afford ample Provision for many others, since by this Exclusion many of us are necessitated to exercise the Arts of Industry, in order to the Support of our Families, and so put in a Way of being preserved from, Idleness, the [Page 42] Mother of Vice; and altho', in Consequence here­of, we may not suddenly grow rich, yet we have generally enough to supply our real Wants, and enable us to live consistently with our Profession, of renouncing Superfluities of all Kinds, which if we do, many Snares and Temptations attend­ing Affluence are cut off, and we have the more Leisure and Opportunity for Meditation, and other spiritual Exercises, and laying up Treasure in Heaven.

And as, in Consequence of our Profession, we are in a great Measure excluded from receiving the Honours of this World, so likewise are we, by the same Profession, restrained from giving the same to others.

Now the Objects of worldly Honour, are splendid Apparel and Equipage, empty Titles, and large Revenues, these being the Things which, as William Penn ^* observes, the Children of the World worship; and indeed so inordinate is the Veneration paid to Men on Account of these Qua­lifications, that many downright Lies are daily told, the Rules of Grammar and good Sense are violated, and those Marks of Respect, which are proper to Almighty GOD, are given to mortal Men like ourselves; Practices which, how much soever they may have received a Sanction from Custom, are in our View by no Means to be justi­fied, which nevertheless, because some of this Profession have sometimes been shamed into, I shall proceed minutely to consider, in order to con­vict them, in this Case also, of a servile Obedi­ence [Page 43] to the Spirit and Maxims of this Worlds in Opposition to the Examples and Precepts of holy Men, recorded in Scripture.

The first Instance of worldly Honour I shall consider, which we conscientiously deny to give, is in the Use of flattering Titles.

The above mentioned Author reprehends the modern Professors of Christianity, as widely de­viating from the Simplicity of the more early Ages, both among Jews, Heathens and Christians, who were never wont to distinguish their Saints and Heroes by the Title of Lord, as Lord Noah, Lord Daniel, Lord Peter, Lord Paul, Lord So­lon, Lord Cato, &c. whilst we are very lavish in bestowing not only these, but many other splen­did Epithets, such as your Excellency, your Grace, Honourable, and Right Honourable, Worshipful, &c. respectively appropriated to certain Persons among us by a licentious Use of Speech, from no better Authority than that of the Custom of the Coun­try, without considering whether these Titles be justly given or no, or whether to Persons real­ly possessed of the Qualities ascribed to them, or not: And he that refuseth to give these Titles is deemed squeamish or superstitious, notwithstand­ing that the inviolable Rules of sound Morality, as well as the Precepts of Scripture ^*, enjoin eve­ry Man to put away Lying, and speak the Truth to his Neighbour.

Next, as the Honour of the Hat and Knee, certain mean and pitiful Compliances, that are beginning to creep in among us, not only the [Page 44] Men, with respect to the Hat, but even among some of the female Sex, who, tho' they have less Temptation to such a Deviation, have learned to bend the Knee; I say, these mean and pitiful Compliances, altho' inconsistent, and self-contra­dictory in many of those who fall into them, who sometimes give, and sometimes refuse these Marks of Reverence to mortal Men, which by their Ancestors were ever deemed proper to Almighty GOD only, seem to render it not unseasonable to enter into a somewhat minute Consideration here­of.

In these Countries, indeed, Kings, and even Bishops, must be approached on the Knee, which is no better than a confounding, or making no Difference between, the outward Marks of Re­verence paid unto mortal Man, and which were ever, both under the Old and New Testament, paid unto Almighty GOD, and who indeed hath expresly appropriated this outward Mark of Adora­tion and Submission to himself, in the following Texts: Unto me every Knee shall bow ^*. As I ^† live, saith the Lord, every Knee shall bow to me. Christ Jesus, who being in the Form of GOD, thought it not Robbery to be equal with GOD, but being found in Fashion as a Man, he humbled him­self and became obedient unto Death, even unto the Death of the Cross; wherefore GOD also hath ex­alted him, and given him a Name which is above every Name, that, at the Name of JESUS every Knee should bow, of Things in Heaven, and Things [Page 45] in Earth, and Things under the Earth, and that every Tongue shall confess, that Jesus Christ is Lord.

And we find that Peter, the Apostle, refused to accept of this Mark of Respect paid him by Cor­nelius; for ^* as Peter was coming in, when Cor­nelius met him, and fell down at his Feet, and worshipped him, Peter took him up, saying, Stand up, I also am a Man. And the Angel re­fused it from the Apostle John; for when ^† John fell at the Feet of the Angel, to worship him, the Angel said, See thou do it not: I am thy Fellow-Servant, and of thy Brethren that have the Testi­mony of JESUS; worship GOD.

If any should here alledge, we do not bend the Knee with an Intent to worship Men, Wor­ship being proper to Almighty GOD only; then let them reject the Word Worshipful from among the Titles they give to mortal Men, and, when they have done that, let them consider how far it is fit to give to mortal Man that which, both by the Writings of the Old and New Testament, and the Practice of all Ages, is allowed to be a proper Mark of Adoration.

The like may be said concerning uncovering the Head, in Testimony of Respect to mortal Man, an Appearance ever deemed proper to the Exer­cise of public divine Worship, or of the spiritu­al Gifts of Praying, [and Prophesying or Preach­ing in the Church] even from the Days of the Apostle Paul ^‡ unto this Time.

Such are the Grounds of our Sentiments and Practice in these Cases; and our Elders, for the Sin­gularity [Page 46] of their Conduct, in conscientiously de­clining to uncover their Heads, in Token of Re­spect to mortal Men, were sometimes fined and imprisoned; a Singularity supported by weighty Reasons, the Validity whereof appeared by the Test it proved, and by the Discovery it made, of the Pride and Rage of vain Man, who would not be content with less Tokens of Honour, than those which we apprehend to be proper to Al­mighty GOD only.

And since our Forefathers, by their Constancy and Perseverance in this Instance of Self-denial, have so far wearied out the Spirit of Opposition and Persecution, which had been raised on these Occasions, as to have rendered the same Sort of Conduct easy to us their Successors, what but a slavish Subjection to the ill grounded Maxims and Spirit of this World, is the Cause that induces a­ny under our Denomination, who have been so taught, and so believed, to mean Compliances in these Respects?

But, to return to the Use of flattering Titles; it seems absolutely necessary to take Notice of one of those which is the most common, and such as most frequently occurs in the daily Addresses of almost all Mankind to one another in these Coun­tries, where Custom has ordained that we must not ordinarily accost, nor speak of, or to, any one, whether he be our Superior, or our Equal, or perhaps our Inferior, by his distinguishing Name of John, Thomas, &c. without annexing to it some Title of Mastership, Dominion or Lordship, viz. those of Master, Mistress, Sir, or Madam, [Page 47] or rather Ma Dame, i. e. My Lady, this last Term being borrowed from the French (a Nation far more distinguished by their Affectation of Compliments, than by their Sincerity) whom we are too fond of imitating; nor in Writing, con­clude our Letters, without subscribing ourselves Humble Servants to the Person to whom we write; and indeed such is the enchanting Power of the Spirit of this World in this Case, that it frequent­ly proves, in common Conversation, no small De­gree of Self-denial, to adhere to the Simplicity of calling every one by their distinguishing Name, without annexing one of these flattering Epithets to it; and accordingly great Numbers of those who bear our Name are daily, in this Instance al­so, betrayed and shamed into mean Compliances; or, in other Terms, a servile Subjection to the Spi­rit and Maxims of a depraved Age.

For indeed, how minute and trivial soever this Affair may appear to some, and how much soe­ver long established Custom may seem to have given a Sanction to this Licentiousness in Speech, Custom can never alter the Nature of Things, or render that to be Truth which is Falshood, or make it just to call him Master, who is not such.

And moreover Christ, whom we call our Lord, saith both to his Disciples, and to the Mul­titude, ^* Be ye not called Rabbi, or Master, for one is your Master, even Christ, and all ye are Brethren; and indeed among Christian Brethren, the Word Brother or Friend, is not only the proper Appel­lative, but most consistent with the primitive Way [Page 48] of speaking; for Jesus ^* calleth his Disciples Friends, and John, the beloved Disciple, called his Christian Brethren by the same Name; and the early Christians refused to give the Emperor the Title of Dominus, as being an Appellative proper to GOD, but with us almost all are Domini, or Masters; which, as applied to the several Indivi­duals of the same Family, with the distinguish­ing Name of each, is both a needless, and, for the most Part, unjust Multiplication of Words, and used without the distinguishing Name of each Individual, is confounding the several Members of the same Family together.

The Conclusion therefore is clear, that when any of us (who are thus convinced, not by meer Tradition, but by the Reasons on which the Tra­dition is founded) fall into the Practice of the World in this Case, it is an Evidence that our Souls are yet in Bondage to the Spirit of this World, whose false Maxims we want Courage and Honesty to contradict.

Another strong Instance of the despotic Sway of that Idol, Fashion, and than which a stronger can hardly be given, is that absurd Innovation in our Language, which now almost universally pre­vails, viz. that no single Person must be accosted but by a Term originally and properly expressive of more than One; so that, as the Edicts of Princes are commonly given forth in the first Per­son plural, in the Terms, We command, and Our royal Pleasure is, &c. the like Air of Grandeur must also be transferred to private Persons, in the [Page 49] Use of the second Person plural, instead of the second Person singular; and so far established is this Custom, in this Age of boasted Potiteness, that he who dares to decline it, is liable to be deemed either a meer Clown, or ridiculously squeamish and superstitious.

And, indeed, I make no Scruple of acknow­ledging, that the Custom of the Country we live in, where it neither clashes with the Rules of good Sense, nor Virtue, ought scarcely to be de­parted from, and that affected Singularities, in Speech or Manners, are rather an Evidence of Pride, than of Christian Virtue; but if the Cu­stom be such as does not answer the just Ends of Speech, but tends to introduce Ambiguity or Con­fusion into our Language, or if it has been not only originally introduced, but is still supported by the Pride and Vanity of Man, then the declin­ing of such a Custom, from such a Persuasion, becomes an Instance of Self-denial and Christian Courage, even in daring to oppose the established Fashion of a mistaken and depraved Age.

Now, that this is really the Case with respect to the Use of the Word You, as applied to a sin­gle Person, is evident from the Confusion of the singular and plural Number thereby made, and its Tendency to rob our Language of the Pro­nouns Thou and Thee, peculiarly and distinguish­ingly expressive of the singular Number, whilst the Word You is equivocal, and, according to the modern Corruption, equally applicable to One, and to more than one, a Licentiousness of Speech, in­consistent with the Design thereof.

[Page 50]And moreover, that this Corruption of Speech hath been supported by the Pride of vain Man, appears from the rough and harm Treatment our Forefathers at first met with, on Account of their Adherence to the Use of the Words Thou and Thee, whilst at the same time it was universally acknowledged, that the Use of those Words was most consistent with the awful Solemnity and Re­verence proper to our Addresses to Almighty GOD; and accordingly they are retained in the establish­ed Forms of Prayer; and yet an Inferior, or a Beggar might be, and still is, frequently thus ac­costed, but the accosting of an Equal or Superi­or in this Manner, was, and still is, by many deemed Rudeness, and accordingly was frequent­ly answered by contemptuous Speeches and Re­proaches, a sure Test of that Pride and Vanity which ought not to be gratified, but humbled, and than which indeed scarce any Thing can be more absurd, even that Men should resent, as an Indignity, their being addressed in that very Lan­guage, in which they themselves address the great Sovereign of the Universe.

Such were and are the Sentiments and De­meanour of our Ancestors, and all their faithful Successors; and such are the Grounds of our Sin­gularity in this Case: Wherefore, the mean Com­pliances which of later Days have greatly pre­vailed among those who otherwise profess them­selves to be of our Community, who vary their Language according to their Company, and are ashamed to accost Strangers according to the pri­mitive Simplicity; are Evidences of a Servility [Page 51] and Bondage to the Spirit of this World, and be­tray a Want of that Christian Fortitude, which did and would support under popular Contempt and Reproaches ^*.

But before I dismiss this Article, it seems to me absolutely necessary to take Notice of a cer­tain culpable Piece of Delicacy, or Inconsistency, peculiar to ourselves, and the rather because in­deed it is what but very few of us are entirely clear of; an Inconsistency that shews we are not gone above half Way in our professed Reforma­tion of the Corruption of Speech we complain of, I mean in the Use of the Word Thee for Thou.

It is true, in thus speaking we are right as to Number, but quite erroneous and ungrammatical as to Case, viz. in putting the Accusative for the [Page 52] Nominative, and therefore such who are guilty of this Inconsistency, have no Right to defend them­selves by the Argument of Propriety of Speech.

Some, in Excuse for the Prevalence of this Impropriety in Speech, have alledged, that it has been so long established by Custom, and the Ex­ample of their Parents and Associates, that some may be supposed not to know the Difference, which indeed is an Argument that a long conti­nued Custom may establish a Corruption in Speech; but that it ought so to do, is utterly contrary to the whole Tenour of our Profession, in other ob­vious Instances, as well as what we condemn in our Neighbours, in their Use of the Word You, who therefore have accordingly retorted our Ar­gument upon us, viz. that we ourselves also are guilty of an equal Impropriety, in substituting Thee for Thou, and from the same Principle which we condemn in them, viz. an imaginary superi­or Softness of the Term Thee; and indeed I con­fess, I know of no effectual Answer to this Ob­jection, but mending our Conduct accordingly.

But I cannot yet be persuaded, that meer Ig­norance is the Cause of this Inconsistency of Speech peculiar to us; for even our Gramma­rians and Scholars (to their peculiar Shame be it said) are frequently as guilty of it, as those who are ignorant of the Rules of Grammar; and, moreover, it is observable, that divers of those, who decline the Use of the Word Thou in their Conversation, do yet in their Letters and Writ­ings (where there is more Room for Delibera­tion, and less Shame of the Cross, than in Conver­sation) [Page 53] take Care to insert it in its proper Place. And lastly, that an Acquaintance with the Rules of Grammar, is not essential to the understand­ing the respective proper Use of the Words Thou and Thee, is evident from the Practice of those Country People, who not having been corrupted by this Piece of false Politeness, do yet in their daily Conversations make Use of them respective­ly, with the utmost Propriety.