I. Martha's Sin (already mentioned) was over-much Care and Trouble about [Page 4] her Table for Christs Entertainment, while Mary sate hearing his holy Dis­course; which shewed that she had less Appetite than Mary to the Holy Doctrine of Christ, that could easilyer be with­out it. 2. And that she over-valued the lower part, his bodily entertainment.

Yet there were these extenuations of it, 1. It was not doing any sinful work in it self.

2. It was not needless in its time and measure.

We are allowed to pray for our dai­ly Bread; and here is no mention of any superfluities or excess: And so wor­thy a Guest deserved the best Provisi­ons; and it's probable that Martha was the chief House-keeper, to whom it most belonged. And no doubt it was a work of Love and Honour to Christ: Yet though it was for his own Person, and had such excuses, Christ would not take part with it, or forbear to blame it.

And indeed one half of her fault lay in blaming her Sister that was wiser, and chose better than her self; and Christ spake this as much to justifie Mary, as to blame Martha, as the following words shew.

[Page 5] II. And if we judge but by her quali­ty and case, and ours, we are far li­ker to be thus culpable than Martha was. For, 1. That Countrey was poor in comparison of ours, and had not half the Temptations to many needless things, as we have by our Riches and their ef­fects.

2. Christ would not have endured such Vanities and Excesses as we are usu­ally guilty of.

3. It's like Martha that was so Fa­miliar with Christ, was less addicted to Vanites than we now are.

4. Our Common Vanities, for which few of the better sort blame themselves, have no such extenuations or excuses as the Case of Martha had.

III. But we need no more to convince us, than to name some of the many in­stances, in which our sin is far, yea, very far worse than Martha's.

1. How much of most mens thoughts and time, is taken up with the needless cares to grow richer, and be better pro­vided in the world? from one end of the year to the other, how great a pro­portion [Page 6] is thus laid out? Cannot we serve Gods Providence, and labour in our Callings, and do our Duty with­out such a measure of Care and Trou­ble? Into how narrow a conpass do worldly cares and troubles cast Gods Service, and mens cares and thoughts of their endless state in the hearts and houses of most men! These thorns and briars are so rank and plentiful, that they choak much of the Seed of the Gospel, and make true Godliness and Heavenly Delight to wither away and come to little.

2. How many needless Cares and Trou­bles have most, about Gods part and Pro­vidence, which belongs not to them; fearing what may befall them, lest they should be poor, or oppressed, or suffer by others; when they should spend those thoughts in caring for their Duty, and trusting the Love and Faithfulness of God? And no other care will avoid their suffering.

3. How much needless, yea and bruitish thoughts and works, have many to please and gratifie their Appetites? What a base and yet costly service have they that serve a greedy throat, and a beastly fan­tasie?

Had God taken away many mens Health and Appetite, that meat and drink had been loathsome to them, it had been a Mercy to many such; who by the Pleasure that they have in these, are made slaves to the flesh, and sinks of shamefull sin, and the foot-ball of temptations, and live under continual wounds of Conscience, and when the Cup is absent, they are sinning in their imaginations and desires, and are con­triving how the next meal or day to gratifie their Appetites again: I speak not of the reeling befooled Drunkard, or the spewing Glutton, but of them whose Care is for Throat and Belly, that make a great matter of the pleasing or dis­pleasing of their Appetites, and think and talk of it so seriously, as if it were some needfull or important thing; that are displeased in mind if their throats be not pleased, and they fare not sumptu­ously or deliciously every day: When the poor Israelites had not tasted Bread or Flesh for many years in a Wilder­ness, nor so much as the Aegyptian Oni­ons, but only Manna, they are killed by Gods Justice because they murmur­ed; and when they asked Flesh, its said, [Page 8] They asked Meat for their Lusts, Psal. 78. That is, For their meer Appetites, with­out necessity, for life or health: but how much further do most go now, exceed­ing even the Princes or great men in Israel in the matter and manner of their dyet, (as I believe the most in England do) and yet never blame or suspect themselves! Turks can forbear Wine at Mahomets Command, and the Rechabites because their Father bid them; and if the Physician forbid Strong drink or Wine to the Sick, they can forbear; but sensual sinners will rebel against God for their desired bait, and their heart and thoughts are set upon it.

4. How much also of many vain Peo­ples thoughts and care is spent about needless Ornaments of Apparel? Do we need any other Proof than the opening of our eyes in the Streets, yea, in the holy Assemblies, as well as in places of evil fame: Dives is noted by Christ to wear Purple and Silk, or as we trans­late it, fine Linnen; and then those that were gorgeously Apparelled, were in Kings Houses; but how few here of the vulgar, yea of Servants, affect it not now, that can but procure it! If [Page 9] the highest do but take it up, inferi­ours quickly strive to immitate them: In my short time, the Garb of England is so changed, that but fifty years ago, men would have gazed at such as paint­ed Indians or outlandish Strangers, or ugly Ruffians, that had gone as most civil and religious People do in this Ci­ty now. Paul would have forborn Wine and Flesh while he had lived, rather than his liberty should hurt his weak Bro­thers Soul: But if the Scandal of our Pride or Gawdery do make many weak Persons turn Quakers to fly from it, how few for to avoid this, would a­void the most gawdy and effeminate, or ruffianly fashion of Cloaths or Hair? And instead of receiving Reproof from such Quakers, they are hardened the more, because of the weakness of their reprovers. I am loth to name those gawds with which especially the Fe­male Sex do openly shew their Vani­ty, which tell all beholders what need­less trifles take up much of their time, and cost, and care: And, alas for mens stupid Folly; All this is while thousands want Food and Rayment; while whole Countreys are impoverished by cruel [Page 10] Wars, when dreadful Flames have con­sumed our Wealth, and rebuked our Pride, and humbling Diseases have shew­ed us what flesh is, and when our dai­ly feeling tells us it is perishing, and while we are going to a loathsome Grave, and see the Dust and bones of those whom we are following; and the plain warnings of Peter, 1 Pet. 3. 3, 4, 5, 6. and many such stand in the Bible as cyphers to them.

5. How many needless things take up the rich, about their Houses, Fur­niture, Retinue and Entertainments? espe­cially those that are most Proud, and most Curious and Vain. Conveniencie must be a pretence for sinfull cost and la­bour; Handsomness or Decency must be a pretence for needless charge in furni­ture, while the Poor goe almost na­ked; Cleanliness must be a pretence for their Servants spending much of the day and year in needless Vanities, which might be much better spent: Not to be accounted Careless or Ʋncleanly by o­thers of the like Vanity, seemeth ex­cuse enough for a multitude of need­less Curiosities: To find poor People work doth pass for an excuse, for imploy­ing [Page 11] Servants and Tradesmen in making and providing all these Need-nots, as if they might not have been better im­ployed for the common good, and en­couraged to learn some better Trades; as if they knew not how narrow a Cof­fin, and little furniture must shortly serve them: The report of good House­keeping and Entertainments must justifie the Excesses and chargeable needless su­perfluities of the rich.

6. What needless Cares and business have many to avoid the contempt or hard thoughts of others! How near goeth it to a proud Heart what is thought and spoken of them! And their avoiding of contempt must be the reason of most of the fore­mentioned Vanities, in their Dress, their Houses, their Retinue, and the rest; when alas they have another kind of Judgment to prepare for, and they and those whose thoughts they so much re­gard, are almost dead and Dust alrea­dy.

7. What a deal of some mens Care and Thoughts are spent in needless con­trivances for Power and Greatness in the World! what works find some Achi­tophels and Hamans for their minds! As [Page 12] if it were needfull for a man to fall at last from a higher place than the rest about him; or to have his will fulfilled by all others; or to have the Souls or Lives of many to answer for; or to be stronglyer allured to the damning Love of this World than other men; or to be envyed by many; or to be a Ruler of others, before one knoweth how to be Obedient to God, and to rule him­self: And O what worse than needless troubles, even horrible wickedness doth this Ambition lead many to! even to be the Plagues of the Earth, and incar­nate Devils, by bloody Wars and cru­el Oppressions, Desolations and Perse­cutions.

8. Yea some of lower rank have such imperious idol Wills, that nothing must cross them, or be said or done by any about them, but as they would have it: And yet it's two to one but so many per­sons and things will cross them, and go quite contrary to their wills, as that their disease will be their continual tor­ment: And they will be like one in Win­ter that cannot bear the cold, and yet must bear it, or like a poor man that is a Servant to his Appetite, and hath [Page 13] not wherewith to please it: or like one that dwelleth by the Sea, and cannot bear the sight of the Waters, or in a Wood and cannot bear the shaking of a Leaf. Such worse than needless trou­bles doth an Idol Will produce.

9. And how much time is lost in vain and needless talk; about things not just­ly pleasing, and no way profiting our selves and others! A vain Tongue being the Index of a vain Mind, as if Mind and Tongue had no higher or better Subjects or Imployment.

10. And in this City it is not a lit­tle time that is taken up with needless Sports and Recreations: I will not honour the Gamesters trade with so soft a Name as Needless Work; Nor the Play-houses, nor the houses of excess and lust: But if Cards, Dice, and Stage-plays had never been branded and condemned by the An­cient Canons of the Christian Churches, and did not notoriously bear the marks of Temptation and much gross folly and sin, yet Vanity and Needlesness should be enough to make men, that believe another World and the shortness of this Life, to abhor them, and better spend their time. There is a sort of Pleasure [Page 14] and Recreation that is needful: That which fits us best for our necessary works and duty, preserving by motion the health of the body, or refreshing the weary Spi­rits of hard Students. But God hath left no man in such a penury of Re­creation, but that he may find more use­ful, profitable, manly, time-saving and safe ones, than Gaming, or Stage-Plays, or Romances, and such ensnaring befool­ing unprofitable Time-wasters are.

11. And among all the needless de­ceitful vanities, unprofitable Studies and Arts are not the least: When Cornelius Agrippa had streined his Brain to such Curiosities that he passed for a Conju­rer, and had written a Commentary up­upon Lullius his Arts after many others; he concludeth all with an honest and Christian like Treatise, De Vanitate Sci­entiarum, commending the Study and Practice of Gods Word as the only true Wisdom: And though I have marvel­ed at the Carthage Council, which for­bad the reading of Heathens Books, I ne­ver wondered that mens Excess here­in should be rebuked, nor that Paul call­ed men to beware lest they were deceiv­ed by vain Philosophy, and to avoid op­position [Page 15] of Sciences, falsly so called: Lan­guages, Logick, Metaphysicks, Physicks, Mathematicks, &c. have their use; But he is a Learned man indeed who right­ly applyeth them to that use, and se­parateth the needfull from the needless part, the certain from the uncertain, truth from falshood and presumptuous Conceits; the plausibleness of the thing inviteth many to waste their time in unprofitable Studies, who durst not have spent it in Play-houses and Gaming; and yet I doubt to many it will prove no better.

IV. What are the common excuses of this Sin?

V. But what is the sin here Repro­ved, &c? What harm is it to be thus carefull and troubled about many things, that are not comparatively needfull?

Ans. 1. To preferr little things be­fore greater, and thus to imploy our selves, is a wilfull debasing of our Souls, which should be exercised about that [Page 24] which is answerable to the dignity of their natures; as it is a debasing of a Prince to use him as Beggars, or in sor­did work; and as it were below a wise man to talk at the rate of Fools and Children; so is it a debasing of a Soul that is made for things of endless con­sequence, to imploy it upon needless trifles. Pride maketh men think well of themselves, and look high in the world, and disdain to be set low in mens thoughts, words or employments; and yet when God commandeth them to look higher, they choose a low and sordid life.

2. It is a wilfull contempt of the most excellent things: God and our Redeem­er, Grace and Glory are before us, and should be remembred and sought in the first place; and it is a contempt of them, needlesly to turn from them our minds and time to vanity: The mind of man is not infinite, but narrow, and cannot be employed on many things at once; if it be taken up with trifles, it cannot choose but neglect greater things: And for God, and Christ, and Heaven to be set by, while we play with toyes, is profane Contempt.

[Page 29] VI. The Uses we should make of this, are these:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I have told you of many evils that come by the preference of unnecessary or [Page 60] less necessary things, but one remain­eth to be noted, which the Text ex­presseth in Martha's instance: while she is over-careful and troubled about ma­ny things, which were then less neces­sary, she thinks her Sister should have been of the same mind, and done as she did, and grudgeth at her and accuseth her to Christ, as if Mary's work had been less necessary than hers: which sheweth us,

Observ. That they that choose unneces­sary or less necessary employments, are apt to account Religious exercises less necessary, and to censure those that choose them.

The wrong censuring of Mary's choice and work, was as much of Martha's fault as her own worst choice and needless trouble. Those that sin against Knowledge, and confess that they do ill, are often desirous that their Children and Friends should do better: But they that think their Sin is their Duty, will censure those that sin not with them, as if it were Sin to fear Sin and avoid it. And no wonder: For, 1. That which is true to one, is [Page 61] true to another; and that which is best to one, as a common duty, is best to another: and it is natural to us to desire that our Friends should know what we know, and choose that common good which we choose, and avoid the errour, Sin and Misery which we avoid: Our Love to Truth and goodness will make us desire that they may be common: And our Love to our Friends will make us desire that they may be happy by choo­sing what is best: And the Love of our selves maketh men desire that o­thers may be of their Mind and way: As God first loveth himself, and next that which is most like himself, so na­turally doth a selfish man: Though a holy man as such first loveth God, and then that which is likest God; yet when he erreth, he thinketh that to be like God which is not. And then even the Love of God also will be abused to the promoting of errour, and the an­gry censuring of Truth and Duty. No doubt but Martha's Love to Christ himself was abused by her errour, to censure her Sister that did not serve him in the way that she thought then most necessary.

[Page 62] 2. And when several things are con­trary or inconsistent, the over valuing of the one, must needs cause the under­valuing and rejecting of the other; the weighing down of one end of the bal­lance will lift up the other: As all men that are earthly minded are so much the less spiritual and heavenly, and he that loveth the world hath the less love to God, so they that over-value unneces­sary things, will naturally grow into a greater disesteem of things truly neces­sary; contrary things cannot be both at once preferred (in the same respect) when unnecessary things seem necessary, inconsistent necessary things will seem un­necessary.

All this we see verified constantly in our experience, in mens judging both for themselves and others.

1. Mark any that grow more in loving and caring for Ʋnnecessary, Worldly, Flesh­ly things, and you shall find that they grow more indifferent to Prayer, and to all holy exercises that employ the mind; a little of this will serve their turns: Mark them that over-mind their Ornaments, their Conveniencies, their Ap­petites or their Worldly gain, and you [Page 63] shall see how heartless and dead they grow towards God, and Holiness, and Heaven; when shadows seem substances, the substance goeth but for a shadow: A little of God will serve them, when a little of the World will not serve them; and spiritual things lose all their sweetness, when fleshly Pleasures and Hopes grow too sweet.

2. And you shall see that such Per­sons do judge accordingly of others: Their love of Vanity maketh serious Religion seem a vanity to them: When they are over eager for the Flesh or World, they judge Gods Servants to be over earnest in Religion; when we wonder what they can find in an emp­ty world to take up all their thoughts and hearts, their talk, labour and time, they wonder what we find in Religion to take up ours; as we say to them, what needs all this adoe for Vanity? cannot you have Food and a Grave without this over-much care and trou­ble? so they say to us, [What needs all this adoe in Religion, cannot a man be saved without so much violence and stir? is God so ill natured that no less will please him? Thus God must be thought to be like [Page 64] them, Psal. 50. and to leave his holiness when they leave theirs, (or never had it) and to grow indifferent and reconcileable to sin when once they love it.

And when serious Godliness is thus rejected by themselves, it first seemeth in others to be but a needless honest Su­perstition, the effect of a weak Judgment, and a timerous and trembling heart; and afterward they grow on to call it foolishness, and entitle it as Christ did Martha's Case, A care and trouble about many unnecessary things: And from thence many grow to think it evil; and from thence to think it the most insufferable evil, and to take serious Conscience of our du­ty to God to be the greatest rebel against Kings, and the greatest troubler of the Land, the greatest Schismatick, and the most dangerous Enemy, and most intol­lerable Plague; and so they proceed to hellish malignity and cruel Persecution: This is the natural Progress of over-va­luing and over-minding needless things.

3. And alas, not only the history of thirteen hundred years, but the notice of our own age hath told us, that even in the Churches the same Cause hath produced the same Effect, when many [Page 65] needless and troublesome things are over­valued and thought necessary; Mary is accused, and her hearing so much Preach­ing, is taken for the effect of Idleness or itching Ears: In the Church of Rome where things first called indifferent have been preferred, true Knowledge, explicite Faith, spiritual Worship, and a holy Life, are taken to be necessary only to some few Votaries, or Saints that are to be Canonized as wonders, and not to all that will be saved; and a mass of Ce­remonies hath shut out mostly serious Preaching, Praying and Holy Living; their Tree beareth sometimes only Leaves, and at other times the Pricks of Thorns and Thistles. Images pre­tended to be for the honour of depart­ed Saints, are cherished where Saints and sanctity are hated; as their Fore­fathers the Pharisees, Mat. 23. They build the Sepulchers of the Prophets and righte­ous men, and condemn those that mur­thered them, and keep holy-dayes in ho­nour of them, and go on implacably to kill those that imitate them, and to do as their Forefathers did that Persecuted them. Ceremony is become the Substance of too many mens Religion, and an [Page 66] Image and Shadow of Faith and Godli­ness, Justice and Charity hath taken place of Life and Substance. Too ma­ny Churches are filled with Statues and Carkasses instead of real Saints: The Shell which is but to keep the Kernel, is valued in its stead, and the Kernel cast away instead of the Shell. The Letter which is for the signification of the sence, is first taken up as enough without it, and then turned as an enemy against it; and the oft repeated names of Jesus, and Mary, and Saints are used, first instead of holy love to Jesus and Saints, and then to cherish a malignant murderous hatred of them that are Saints indeed within their reach. It was St. Dominick and such other of their holy men, that promoted the murder of real Saints, even of many thousands, if not hundred thousands; Do but call them Hereticks, Waldenses, Albigenses, Lutherans, Zuinglians, Calvi­nists, Hugonots, Bigots, Lollards, Whigs, Puritans, and then Conscience is as loose and free to hate, revile, imprison, si­lence or murder them, as if they were so many Robbers or Rebels, or as bad as their Accusers and Persecutors feign [Page 67] them. Paul doth foretell that in the last daies some shall be haters of those that are good, and [...], Devils, which we trans­late false Accusers, and yet have a form of Godliness, while they deny the Pow­er. Diabolism begins in false Accusation, and proceedeth to the cruelest Persecuti­on; what on earth can be liker a Devil, than first to Print such horrid lies of the Servants of Christ, as they have done of Luther, Zuinglius, Bucer, Calvin, Beza, and the reformed Churches, and then to torture and burn such as Hereticks, and to make it a Law and part of their Re­ligion to compell Princes to do the like in all generations to come, and even to burn the Bones of the Dead, as they did by Bucer, Phagius and Wickliff; yea, to murder them by thousands, as in France, and by hundred thousands, as in Ireland; and all this began with the overvaluing unnecessary things, worldly Pomp, and Power, and Wealth, and Pleasure, and Images, Ceremonies and Formalites? What dreadful work was made about lmages, against the East­ern Emperours! how many Councils of Bishops were the Authors of Schism and Rebellion for them! and at last [Page 68] for them did the Pope rebelliously cast off his Sovereign, and cut off the We­stern Empire from him, and give it (as if it had been his own) to the French: To this day, do but speak a­gainst their deified Wafer, or their Mass of Ceremonies, or their adoring Ima­ges, or their false Doctrine, or their Papal or Prelatical Tyranny and Usur­pation, and you presently deserve to be painted with the Picture of Devils, and after the torment of the Inquisi­tion to be Cursed from Christ, and Burned to Ashes; and all this as for Christ, the Church and Faith.

And the German Interim told the World whither the overvaluing of things called Indifferent doth tend, when the Church­es were deserted, the Ministers silenced and persecuted, and sadly divided among themselves, and the Reformation almost overthrown; and all because the Pastors refused to conform to a Book compiled by the Emperour's Command, by a few self-conceited Bishops, pretending to be moderate Reconcilers, obtruding divers of the Romish Formalities as the means of the Peace and Concord of the Churches. It would grieve ones Heart to read what [Page 69] Confusions this imposed Book, called the Interim, did cause.

But alas, they are not the only Instan­ces of the calamitous Effects of the over­valuing and obtruding unnecessary things. As the Ruines of Troy long told Spectators what a War for one Helena, a beautiful Whore did cost that part of the World, (which became the Subjects of the famous Poems of divers Ages;) even so the Ru­ines of the Eastern Churches, sometime the most great and famous in the World, and now the Habitation of Owls and Ser­pents, deluded Mahometans, with some ignorant, sad, oppressed Christians, pro­claim to all that read, hear, or see them, what are the fruits of striving about unne­cessary things, even about worldly Pre­eminence and Wealth; which Patriark should be greatest, and which Bishop should sit highest, and go first, and have his Will, and pass for the most Ortho­dox, or have most Followers; and a­bout ambiguous words, who it was that spake wiselyest, and who should make the words of other Mens Creeds and Pro­fessions; (for the Trade of making Lit­turgies which whole Nations or Provinces must be confined to, was not set up till [Page 70] after that of making Creeds:) In a word, Church-Wars; 1. About the Jurisdiction of Prelates; especially, whether Rome or Constantinople should be the Chief; 2. And about hard and doubtful words; 3. And about Images and Ceremonies; have laid East and West in the Condition of Aposta­sie, Desolation, Shame and Slavery, in which with Amazement we see them at this day.

And what are all the religious Wars, Murthers and Cruelties exercised for, by the Papal Party, but that one Prelate and his Confederates may be the Masters of all the Christian World, and may have their Wills in all religious Matters directly, and in all Civil Matters in order to the Religious; and that all their Laws may be obeyed, their Formalities used, and their Words believed? Killing, burning, tormenting, confoun­ding, seem not too dear to accomplish this. Behold how great a matter a little Fire kindleth! Who would think, that never before saw it, that a little Gun­powder should blow up Houses, as it doth? And who would have thought that so many Churches, Kingdoms, Lives and Souls should have been blown up, or ruined, as they have been, for the [Page 71] unnecessary Domination, Wealth, For­malities and Ceremonies of the Cler­gy.

I have often, too often heard Preach­ers themselves, instead of a Sermon, pour out Scorns against those that preached and lived more seriously, strictly and holily than themselves: And I have too oft heard the Common Rabble revile them that were most careful and diligent for Salvation, as a company of Precisians, Puritans and Hypocrites: And I have thought with my self; Have these Men found better and greater things to lay out their own Care, Time and Labour for? And alas, I perceived that instead of God, and Christ, and Holiness, and Hea­ven, they had nothing to take them up, but Vanity and Vexation; their Bellies, and their Purses, and their Walls, and their Titles, and their Pride, and Lust, and selfish Wills; and are these more ne­cessary than Mary's Choice? Mark what those Persons are saying and doing every day, who think Serious Godliness to be over-doing; and you shall see, that instead of it, some are doing nothing, and some worse than nothing; wasting their short time, deceiving and destroying them­selves and others.

And indeed it is not possible that any one that is a serious Christian himself, and hath tryed truly a holy Life, should think it needless, or make it a matter of Reproach to others. But we grant, that particular Duties may be misplaced, and Prudence is necessary to know their time, and length, and manner; and it's possible, both that a Mary may sometime here im­prudently over-do, and that a Martha may by mistake be quarrelsome, and accuse the Innocent, that yet is not against serious Piety it self. Therefore I think meet to annex these two Cauti­ons to the Hearers in this Case.

I. Do not presently take your selves to be truly godly, because some others accuse you of over-doing, or of being religious over-much. Every one is not a Saint that is derided for Sanctity; every one doth not sincerely preach, hear, pray, or practise, that is derided for these things: If you have no better Evidence of Grace, than that some call you Puritans, Precisians, or such like, it will be an insufficient Evidence. 1. Bad Men will deride those that seem holy, though they are not so. 2. And good Men in their faulty weakness, may [Page 73] misjudge of the Circumstances of your Duty, and unjustly blame you, and yet you may not be sincere in the main. 3. And you may actually mistake in Cir­cumstances your selves, and deserve the blame that is cast upon you. The Pha­risees were over-strict for the Sabbath, and in avoiding Publicans and Sinners, and thought Christ too loose: Judas pretendeth more Charity to the Poor than Christ had. That is not rightest which seemeth strictest, but that which is most agreeable to the Law of God. Though some misapply Solomon's words, Eccles. 7. 16. Be not righteous over-much, neither make thy self over-wise; as if it had been written against serious diligent Obedience to God, and true proper Righteousness and Wisdom; yet we must know, that it was written by the Holy Ghost, and not in vain. A Pharisaical Superstitious sort of Religion, and Ob­servation of vain Traditions, and a zeal­ous Strictness which God never command­ed, is a Righteousness equivocally so call­ed, and it is over-much: Such is much of the Popish Righteousness, and such is the affected Austerity of several Sects, old and new. Touch not, Taste not, Han­dle [Page 74] not, are oft a humane counterfeit Righteousness, which God doth neither require, nor accept. As God liketh not a Popish Charity, that killeth or tormenteth Men in love to God and Religion; so nei­ther doth he like those Superstitious Au­sterities which destroy our own Bodies, and disable us from chearful Thankful­ness and Obedience; which maketh So­lomon say, Why shouldst thou be desolate, (or destroy thy self?) That is good which is fitted to do good. All Grace and Du­ty is for Edification.

II. And as every one is not truly Godly who is derided as Godly by the prophane, or blamed for some super­stitious strictness, so you must not take every one for malignant or ungodly, who speaketh against such strictness, as either is real superstition, or seemeth so o [...] worse to him.

For, 1. If you are guilty of supersti­tion, it is a friendly office to shew you your mistake: 2. And if you are in the right, and another that is in the wrong misaccuseth you, in many Cases his errour may stand with Love to Truth and Holiness in the main: Every one is not ungodly who misreproach [Page 75] [...]s with the Anabaptists for Baptizing [...]nfants: Or with the Antinomians as [...]etting up the abrogated Law; and so of many others. As men differ in [...]udgment about Gods Law, they will [...]ccuse each others differing Practice: But opposing Serious Godliness as such, is another thing.

And indeed it is usual with malig­nant enemies of a holy Life, to make themselves a Religion of Formalities, and Imagery and shadows, to quiet their Consciences while they resist the Truth, that it may not seem to be an act of impiety and malignity which they do, but an opposition to the faults of others.

But the Use which you should make of this Lesson, is this: Take heed lest you be tempted to an over-valuing of any unnecessary or less needful things, whether it be Wealth, and Honour and Fleshly Interest; or else any formali­ties, or things indifferent about Reli­gion, lest before you are aware (as Imagery stole away the Hearts of the old Idolaters from God, so) these should secretly consume your holy zeal, and turn your Hearts from the Life [Page 76] and serious exercise of Religion, and worshipping God in Spirit and Truth; and afterwards draw you to condemn that zeal and diligence in others which you want your selves. We have Bo­dies as well as Souls, and must have a just regard to bodily necessaries; and a care that our Bodies do their duty: But let the Body and it's Interest keep their place: Remember how far it is below the Soul, and use it, and all it's interests accordingly. The least things that are good are not to be de­spised: But alas what work is made by preferring little things! The Traditions of their Fathers, their Tithing Mint and Annise, their Washings, their building the Sepulchers of the Prophets, their Domina­tion, Pomp and Ceremonies, did pass with the Pharisees instead of the great things of the Law, and Sacrifice went before Mercy, Truth and Judgment; yea and became a Cloak for devour­ing Widows houses, and for Persecu­ting and Silencing the Preachers of the Gospel, and for Slandering and Murdering Christ himself.

What Ruins this hath made in Souls, Churches and Kingdoms, I have [Page 77] already told you: Know therefore wherein Gods Kingdom doth consist, Rom. 14. 17, 18. And what and whom God bindeth you to approve, and learn what this meaneth, I will have Mercy and not Sacrifice, that you may not de­ceive your selves or condemn the guiltless. Even Martha will murmur at her dear Sister and accuse her, if she be her self but tainted with this ill disease.