gives a better reason; for, saith he, Abraham looked for a city which had foundations, whose builder and maker is God. And speaking of Moses, he tells us, "that, by faith, when he was come to years of discretion, he refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of reward; nor feared he the wrath of the king, for he endured, seeing him who is invisible." He adds, "And others had trials of cruel mockings and scourgings; yea, moreover of bonds and imprisonments; they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandered in deserts, and in mountains, and in dens, and caves of the earth, and these all have obtained a good report." Methinks this should a little abate the intemperance of professed Christians. I do not bid them be thus miserable, but I would not have them make themselves so hereafter; for this afflicted life hath joys transcending the utmost pleasure that sin can give, and in the end it will be found, that it were better to be a poor pilgrim, than a citizen of the world. Nor was this only the life and instruction of apostolical teachers; the same plainness and simplicity of life was also followed by the first Christians. V. "The primitive Christians,"[46] Ouzelius, in his animadversions on Minutius Felix, saith, "were reproached by the Gentiles for their ill-breeding, rude and unpolished language, unfashionable behaviour, as a people that knew not how to carry themselves in their addresses and salutations, calling them rustics and clowns, which the Christians easily bore, valuing their profession the more for its nonconformity to the world: wherefore it was usual with them, by way of irony and contempt, to call the Gentiles, the well-bred, the eloquent, and the learned." This he proves by ample testimonies out of Arnobius, Lactantius, Isidorus Pelusiota, Theodoret, and others. Which may instruct us, that the Christians' behaviour was not regulated by the customs of the country they lived in, as is usually objected against our singularity: no, they refused the embellishment of art, and would not wear the furniture of her invention, but as they were singular in their religion, so in the way of their conversation among men. [46] Animad. in Min. Fel. p. 25.