§. LXXXIV. ARRIA, wife to Cecinna Pætus, is not less famous in story for the magnanimity she shewed, in being the companion of her husband's disgraces, who thrust herself into prison with him, that she might be his servant; and shewed him first by death to be revenged of the tyrant. §. LXXXV. POMPEIA PLAUTINA, wife to Julianus the emperor, commended for her compassion of the poor, used the power her virtue had given her with her husband, to put him upon all the just and tender things that became his charge, and to dissuade him from whatsoever seemed harsh to the people: particularly, she diverted him from a great tax his flatterers advised him to lay upon the people.

§. LXXXVI. PLOTINA, the wife of Trajan, a woman, saith a certain author, adorned with piety, chastity, and all the virtues that a woman is capable of. There are two instances; one of her piety, the other of her chastity. The first is this; When her husband was proclaimed emperor, she mounted the Capitol after the choice; where, in a religious manner, she said, 'Oh that I may live under all this honour, with the same virtue and content that I enjoyed before I had it!' The second is this: Her husband being once exiled, she caused her hair to be cut short, as the men wore it, that with less notice and danger she might be the companion of his banishment.

§. LXXXVII. POMPEIA PAULINA, a Roman lady of youth and beauty, descended of the most noble families of Rome, fell in love with Seneca, for the excellency of his doctrine, and the gravity and purity of his manners. They married, and lived great examples together to both their sexes. So great was her value for her husband, and so little did she care to live when he was to die, that she chose to be the companion of his death as she had been of his life: and her veins were cut as well as his, whilst she was the auditor of his excellent discourses: but Nero hearing of it, and fearing lest Paulina's death might bring him great reproach, because of her noble alliance in Rome, sent with all haste to have her wounds closed, and if it were possible to save her life: which, though as one half dead, was done, and she against her will lived; but always with a pale hue, and wan complexion of face, to tell how much of her life was gone with Seneca her dearest friend, philosopher, and husband.

§. LXXXVIII. Thus may the voluptuous women of the times read their reproof in the character of a brave Heathen; and learn, that solid happiness consists in a neglect of wealth and greatness, and a contempt of all corporal pleasures, as

more befitting beasts than immortal spirits: and which are loved by none but such, as not knowing the excellency of heavenly things, are both inventing and delighting, like brutes, in that which perisheth; giving the preference to poor mortality, and spending their lives to gratify the lusts of a little dirty flesh and blood, "that shall never enter into the kingdom of heaven :" by all which their minds become darkened, and so insensible of more celestial glories, that they do not only refuse to enquire after them, but infamously scoff and despise those that do, as a foolish and mad people: to that strange degree of darkness and impudence this age has got. But if the exceeding temperance, chastity, virtue, industry, and contentedness of very Heathens, with the plain and necessary enjoyments God has been pleased to vouchsafe the sons and daughters of men, as sufficient to their wants and conveniency, (that they may be the more at leisure to answer the great end of their being born) will not suffice, but that they will exceed the bounds, precepts, and examples, both of Heathens and Christians; anguish and tribulation will overtake them, when they shall have an eternity to think upon, with gnashing teeth, what to all eternity they can never remedy: these dismal wages are decreed for them who so far affront God, heaven and eternal felicity, as to neglect their salvation from sin here, and wrath to come, for the enjoyment of a few fading pleasures. For such to think, notwithstanding their lives of sense and pleasure, wherein their minds become slaves to their bodies, that they shall be everlastingly happy, is an addition to their evils; since it is a great abuse to the holy God, that men and women should believe Him an eternal companion of their carnal and sensual minds: for, "as the tree falls, so it lies:" and as death leaves men, judgment finds them: and there is no repentance in the grave. Therefore I beseech you, to whom this comes, to retire: withdraw a while; let not the body see all, taste all, enjoy all; but let the soul see too, taste and enjoy those heavenly comforts and refreshments, proper to that eternal world of which she is an inhabitant, and where she must ever abide in a state of peace or plagues, when this visible one shall be dissolved.

CHAP. XX.

§. 1. The doctrine of Christ from Matt. v. about denial of self. §. 2. John Baptist's example. §. 3. The testimonies of the apostle Peter, &c. §. 4. Paul's godly exhortation against pride, covetousness, and luxury. §. 5. The primitive Christians' nonconformity to the world. §. 6.

Clemens Romanus against the vanity of the Gentiles. §. 7. Machiavel of the zeal of the primitive Christians. §. 8. Tertullian, Chrysostom, &c. on Matt. xii. 36. §. 9. Gregory Nazianzen. §. 10. Jerom. §. 11. Hilary. §. 12. Ambrose. §. 13. Augustine. §. 14. Council of Carthage. §. 15. Cardan. §. 16. Gratian. §. 17. Petrus Bellonius. §. 18. Waldenses. §. 19. What they understood by Daily Bread in the Lord's Prayer. §. 20. Their judgment concerning Taverns. §. 31. Dancing, Musick, &c. . 22. An epistle of Bartholomew Tertian to the Waldensian churches, &c. §. 23. Their extreme suffering and faithfulness. Their degeneracy reproved that call them their ancestors. §. 24. Paulinus, bishop of Nola, relieving slaves and prisoners. §. 25. Acacius, bishop of Amida, his charity to enemies.

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HAVING abundantly shewn, how much the doctrine and conversation of the virtuous Gentiles condemn the pride, avarice, and luxury of the professed Christians of the times; I shall, in the next place, to discharge my engagement, and farther fortify this discourse, present my reader with the judgment and practice of the most Christian times; as also of eminent writers both ancient and modern. I shall begin with the blessed Author of that religion*.

§. I. JESUS CHRIST, in whose mouth there was found no guile, (sent from God, with a testimony of love to mankind, and who laid down his life for their salvation; whom God hath raised by his mighty power to be Lord of all) is of right to be first heard in this matter; "for never man spake like him," to our point; short, clear, and close; and all opposite to the way of this wicked world. "Blessed (says he) are the poor in spirit, for theirs is the kingdom of God:" he doth not say, blessed are the proud, the rich, the high-minded: here is humility and the fear of the Lord blest. "Blessed are they that mourn, for they shall be comforted:" he doth not say, blessed are the feasters, dancers, and revellers of the world, whose life is swallowed up of pleasure and jollity: no, as he was a man of sorrows, so he blessed the godly-sorrowful. "Blessed are the meek, for they shall inherit the earth:" he doth not say, blessed are the ambitious, the angry, and those that are puffed up: he makes not the earth a blessing to them: and though they get it by conquest and rapine, it will at last fall into the hands of the meek to inherit. Again, "Blessed are they which do hunger and thirst after righteousness:" but

* The doctrine and practice of the blessed Lord Jesus and his apostles, the primitive Christians, and those of more modern times, in favour of this discourse.

no blessing to the hunger and thirst of the luxurious man. "Blessed are the merciful, for they shall obtain mercy :" he draws men to tenderness and forgiveness, by reward. Hast thou one in thy power that hath wronged thee? be not rigorous, exact not the utmost farthing; be merciful, and pity the afflicted, for such are blessed. Yet farther, "Blessed are the pure in heart, for they shall see God:" he doth not say, blessed are the proud, the covetous, the unclean, the voluptuous, the malicious: no, such shall never see God. Again, "Blessed are the peace-makers, for they shall be called the children of God:" he doth not say, blessed are the contentious, backbiters, tale-bearers, brawlers, fighters, makers of war; neither shall they be called the children of God, whatever they may call themselves. Lastly, "Blessed are you, when men shall revile you, and persecute you, and say all manner of evil against you falsly, for my sake; rejoice and be exceeding glad, for great is your reward in heaven":" he blesseth the troubles of his people, and translates earthly sufferings into heavenly rewards. He doth not say, blessed are you when the world speaks well of you, and fawns upon you so that his blessings cross the world's; for the world blesseth those as happy, that have the world's favour: He blesseth those as happy that have the world's frowns. This solveth the great objection, Why are you so foolish to expose yourselves to the law, to incur the displeasure of magistrates, and suffer the loss of your estates and liberties? Cannot a man serve God in his heart, and do as others do? Are you wiser than your forefathers? call to mind your ancestors. Will you question their salvation by your novelties, and forget the future good of your wife and children, as well as sacrifice the present comforts of your life, to hold up the credit of a party?' a language I have more than once heard: I say, this doctrine of Christ is an answer and antidote against the power of this objection. He teaches us to embrace truth under all those scandals. The Jews had more to say of this kind than any, whose way had a more extraordinary institution; but Christ minds not either institution or succession. He was a new Man, and came to consecrate a new way, and that in the will of God; and the power that accompanied his ministry, and that of his followers, abundantly proved the divine authority of his mission, who thereby warns his to expect and to bear contradiction, reviling, and persecution: for if they did it to the green tree, much more were they to expect that they would do it to the dry: if to the Lord, then to the servant.

■ Matt, v.

66

Why then should Christians fear that reproach and tribulation, that are the companions of his religion, since they work to his sincere followers a far more exceeding and eternal weight of glory? But indeed they have great cause to fear and be ashamed, who are the authors of such reproach and suffering, so contrary to the meek and merciful spirit of Christ for if they are blessed who are reviled and persecuted for his sake; the revilers and persecutors must be cursed. But this is not all: he bade his disciples "follow. him, learn of him, for he was meek and lowly:" he taught them to bear injuries, and not smite again; to exceed in kindness; to go two miles, when asked to go one; to part with cloak and coat too; to give to them that ask, and to lend to them that borrow; to forgive, aye, and love enemies too; commanding them, saying, "Bless them that curse you; do good to them that hate you; and pray for them which despitefully use you, and persecute you":" urging them with a most sensible demonstration, "That," saith he, you may be the children of your Father, which is in heaven; for he maketh the sun to rise upon the good and the evil, and his rain to descend upon the just and the unjust." He also taught his disciples to believe and rely upon God's Providence, from the care that he had over the least of his creatures: "Therefore," saith he, "I say unto you, take no thought for your life, what you shall eat, and what you shall drink, nor yet for your body, what you shall put on : is not the life more than meat, and the body, than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them; are you not much better than they? Which of you by taking thought, can add one cubit unto his stature? And why take you thought for rainent? Consider the lilies of the field, how they grow; they toil not, neither do they spin and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you? O ye of little faith! Therefore take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed? (for after all these things do the Gentiles seek) for your heavenly Father knoweth that you have need of all these things. But seek you first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for to-morrow, for to-morrow shall take thought for the things of itself; sufficient is the day for the evil thereof." Oh! how plain,

▸ Matt. v. c Matt. vi.