It is virtue which raises and ennobles families at first ; for omnis sanguis concolor^ all human blood is derived from, and equally taint- ed by Adam. Nobler, and baser blood, is an after-difference, made by virtue and vice among men. And as virtue first ennobled, and raised some families above others, so it will still continue the line of honour in their posterity : And as their virtues shall increase, so will their honour proportionably do.
The case truly and plainly standing thus ; it is morally impossible to make debauchery the proper badge and character of gentility. For men of eminency (above the vulgar) are more obliged than they, to shun all base and sordid actions : And as their honour in- creaseth, so do their obligations to temperance and sobriety increase, and strengthen upon them proportionably.
It was therefore a right and rational observation of Hierome; I see 7iothing desirable in nobility^ (saith he) but this ; that such men are hound by acertaiii Mnd q/' necessity, not to degenerate Jrom, or stain the glory and Jionour of their renowned ancestors. And the reason is strong and evident : For virtue being that which first differenced their blood from others, they are obliged, by all the value they have for the honour of their blood and families, to shun those vices which stain that honour and dignity. And Vv'hat vice can dishonour and debase them more than profane swearing? For if the arms of many noble families have been reversed for treason against the king ; it is irrational to imagine, that treason against the King of kings, should add a new mark of honour: And what is blasphemy but treason against God.^ It is plain then, from the true rise and character of a gentleman, profane swearing neither first raised, nor can preserve and continue, but rather blots and exposes their reputation and honour.
% Though I am most willing to pay a becoming deference to all persons of noble and genteel extraction, yet, in faithfulnsss to their true honour, I am here obliged to say, (and in saying it, I can offend no man that hath a true sense of bonour) that their natural descent can never give them so much honour, as the vices I am here censuring will reflect ignominy and dishonour upon him. To be a slave of Sa- tan, and your own lusts, is such a mark of infamy, as all the honour- able and illustrious titles in the world can never cover. It is better to rise by virtue to honour, from contemptible parents, than by vice and profaneness, to grow contemptible from honourable parents. It is your honour to have many servants at your command, obsequiously attending a nod of your head, or a beck of your finger : But ask your own reason, gentlemen, whether it be not a greater dishonour, for you
496 THE JIEASONABLENESS OF Pr.USOXAL HE FORMATION*
to attend as obsequiously yourselves upon every beck and nod of Satan and your own lusts ?
Were your natural birth once ennobled by the new birth, you would be more than thrice honourable, grace would make you more illustrious than your natural extraction doth, or can do. Orif mor* ality (which is far inferior to that honour, and for which Heathens themselves have been renowned in the Pagan world) did but adorn ■and beautify your conversations ; though it cannot entitle you to hea- ven, or secure to you the glory of the world to come ; yet it would make you shine in the eyes of men in this world, and taking its ad- vantage from your honourable extraction, make you differ from per- sons of an inferior rank, as stars of greater magnitude and lustre. I hope, gentlemen valuing themselves upon their honour, will not be offended at a sharper invective than this, against those vices that darken and echpse their honour, both in the eyes of God, as well as in the judgment of all wise and good men.
3. Suppo'-e what you say to be true, that some profane gentlemen should scoff and deride you, for your sober carriage, and decorous lan- guage, (things which ought to be inseparable from true gentility) I would in this case appeal to your own reason, why you should not «njoy your own pleasure in as full latitude and liberty, as they do theirs ? they delight in the dialect of devils; you, in pure and inoffen- sive language. If they will drink the puddled waters, and you refuse them for the pure chrystal streams ; you have, to be sure, as much reason (and a thousand times more) to assert your liberty to be virtuous, than they have (or can pretend to have) a privilege to be vicious.
And if they will be offended with you for this, their offence is groundless in themselves, and will be greatly advantageous to you. For you need not doubt but you may find better company than theirs any where on this side hell. I remember that rational and excellent apology, which Tertullian made for the Christians in his time against the Gentiles : ' Wherein (saith he) do we offend you, if we will not partake with you in your delights ! If we sustain any damage by such our refusal, the injury can only be our own : We reject your pleasures, and you are not* delighted with ours.'
You will shew yourselves true and worthy gentlemen, in abandon- ing and rejecting (upon so noble an account as this) all further un- necessary society with such gentile-men ; for so they deserve to be called, rather than gentlemen. They boast, indeed the honour of their blood, whiJst they trample the precious and invaluable blood of Christ under their feet : They boast their eminency above the vul- gar, whilst mean time they labour vilely to him that set them there.
I am sure there is not a devil in helf, but is by nature of a more honourable and illustrious house, than the proudest blasphemers. They are angeU by nature, though devils by practice. They have lit- tle reason to boast of their original excellency, which now aggravates their mi,sery. Sin darkened their lustre, degraded them from their
THE REASONABLENESS OF ^EIlSONAL liEFORMATION. 497
iiatural dignity ; and so it will do theirs also, that imitate devils in their blasphemy and malignity against God.
4. It may as easily be proved as asserted, that to make cursing, swearing, and blaspheming, the badges and characteristical marks of a true gentleman, is the foulest blot and mark of infamy, which the malice of their enemies can devise to put into their escutcheons ; and such an affront, as ought to be highly resented by all true gentlemen.
Should the most malicious enemy you have in the world, sue an herald to devise a mark of infamy for your coats of arms, to make you ridiculous, and a by-word among the people ; he could never dishonour you at that rate, you this way dishonour yourselves.