Things with the Cuftoms of the Place where we live, because our Bleffed Lord did fo, than conclude from his way of Speaking, and Carriage, and Garb, that we are in this Age and in this Country precisely to imitate him in thofe Particulars. If he in all thefe Things conformed himself to the Mode of the Country, then in Reason we ought to conform ourselves to the Mode of ours, and in fo doing we fhall more truly follow his Example. By thefe light Strictures I have made it fufficiently appear, that it is a very abfurd Principle, that in all Things, where we may, we are bound to frame our Conversation in a Way different from the Customs of the World, and therefore my first Propofition ftands good, That no Man is bound to differ from the World merely for Difference fake.

2dly. But now for a more direct Refolution of the Queftion we are upon; viz. What kind of Conformity to the World is allowable to Chriftians, I lay down this fecond Propofition, That, generally speaking, it is not only lawful, but expedient and advifeable, that in Things which are not by the Law of God forbidden us, either in general or in particular, we fhould in fuch Things frame our Converfation according to the Courfe of the World. This, I fay, is the most general Rule, and the Practice of it is both lawful and expedient. Firft of all it is lawful. This appears from the

And

very Terms of the Propofition, which fuppofeth that the Thing to which we conform is not forbidden by any Law. certainly, whatever is not forbidden by a Law, may lawfully be practifed. And that likewife fuch kind of Conformity is generally and for the most part adviseable and expedient,, appears from thefe two Things; first, that otherwise we shall bring a great many needlefs Troubles and Inconveniencies upon ourselves by fwimming against the common Stream, and yet reap nothing from hence but the Reputation of Fantasticalnefs and Singularity; which Reputation no wife Man would much covet, or indeed endure, if he could help it: But fecondly, by not practising this Rule of Compliance with Cuftom, we fhall do a great Prejudice and Differvice to the Chriftian Religion, by poffeffing Men with an ill Opinion of it. Our Morofenefs and Singularity in our Way of Living will be apt to fright all those we converfe with from the Application of themfelves to Piety and Devotion. If a Man cannot live a religious Life, and ferve God, without living contrary to the rest of Mankind, without quitting all thofe Liberties and Compliances which have always by the most fober Part of Mankind been thought to be innocent, who will have the Courage to fet upon Religion? Men will neceffarily be tempted either to believe that this Religion of Chrift's is not the true Religion; or

if it be, that it is so hard and severe a one, that there is no venturing upon it.

But thus much concerning our first Point, What kind of Conformity to the World is allowable to Chriftians.

II. I now proceed to the Second; What kind of Conformity to the World is here forbidden. But concerning this we E need not make any Words; for having feen what Conformity is lawful and allowable, we eafily may perceive what that is which is unlawful and forbidden; viz. all Compliances with the Cuftoms of this World which are finful and repugnant to the Precepts of our Lord, how much foever they are in Vogue: I fay, all that kind of Compliance is here forbidden us. In every Age there always hath been, and will be, some Sins that are in Fashion; fome Cuftoms which, by reafon of their Commonnefs and the Countenance that is given them by thofe whom we are moft apt to propofe for our Examples, are not only accounted no Sins at all, though they be really great ones, but get Reputation in the World, are thought very decent and commendable. Now as to fuch as thefe every Christian is infinitely concern'd more efpecially to watch over himself, that he be not carried away with the common Stream; that the Cuftomarinefs of the Things, and the Approbation and Encouragement that they receive

from

from the Men of the World, be not a Snare to him to go and do likewife. And certainly there are great Temptations to a Man to practise that which he fees the Generality of those he converseth with not only to practise, but to applaud. But here lies the Chriftian Magnanimity: If we will approve ourselves to Jefus Chrift as his true Disciples, we must not defert our Station, or in the leaft depart from those Laws he hath fet us, tho' the whole World fet us a contrary Example. Be a Thing never fo modish, never fo univerfally practised, never fo creditable, yet, if it be finful, if it contradict that Christianity we are all sworn to, we must abstain, we must not comply, we must obey God rather than conform to Man. This, without doubt, is the Meaning of those frequent Precepts we meet with in the New Teftament of dying to the World, of crucifying the World, and of not framing our Conversation according to the Fashion of this World. And this likewife is all that is meant by that Promise we all make in our Baptifm, to renounce all the Pomps and Vanities of this wicked World. It is not hereby meant that we should quit every Thing that is accounted brave, or fplendid, or glorious, or magnificent in the World; No, every Thing that attracts the Eyes of ordinary Spectators is not a Pomp; neither is every Thing that doth not tend to fpiritual Edification a Vanity, in the

Senfe

Senfe of Pomps and Vanities, which we renounce in our Baptifmal Vow; but only fuch Pomps and Vanities as are contradictory to the Laws of the Gospel, that is to fay, are either in their own Nature finful, or do minifter to Sin. The Truth is, these Words, when they were firft put into the Baptismal Vow, had a particular Respect to the heathen Shews and Spectacles, which were made in their Theatres in Honour of their Idols. And the Manner of them was this: There was, befides the Shews themselves, (which were indeed barbarous and inhuman as well as impious, the whole Business being the fighting of Men with Beasts, and with one another, and the Representations of the lewd and ridiculous Actions of their Poetical Gods: I fay, befides these Shews themselves, there was alfo) a folemn Proceffion of their Idols, which went before the Shews, and were to ufher them in; that is, there was a long Train of the Images of their Gods carried thro' the Streets, and attended with great Devotion by all the Multitude: And this is that which the first Christians called the Pomp of this World. And for a Man to be prefent either at these Shews, or the Proceffions that went before them, was always held a Thing utterly inconfiftent with Chriftianity. This feems to be the primary Notion of the Pomps which Chriftians were to renounce at their Baptifm, if we may believe those who have

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