modus !

stranger than Nadab's and Abihu's, as common unconsecrated fire differs from infernal.

Let here another distinction be remembered, before laid | down. Negative precepts oblige to every point of time. Affirmative do not so. He that is always under obliga- You will say, These human forms, and other devices tion to pray solemnly, is not obliged to be always solemnly they are so much set upon, are sins. Sins! but I ask, Do at prayer. The worship of God is better than most actions they unchristian a man? They will be much more overof our lives; yet the saving of a town or house from fire, magnified, by so fervent opposition, than by serious use. yea, the plucking of a sheep or an ox out of a ditch, is But what would I do in such a case? would I not reject sometimes to be preferred. The most sacred external a man from the Lord's table, how serious soever, that act of duty becomes a sin, when it excludes that which is would not communicate otherwise than kneeling? No, more a duty at that time. How fatal, how totally destruc- God forbid! Let him use his own freedom, and be fully tive an error might it have proved, before, to the Jewish persuaded in his own mind; he shall not offend me. And nation, always to have thought it unlawful to defend them-though there was a time when Christians were forbidden selves on the sabbath-day! d How long was sacramental kneeling at all on the Lord's day; I had rather that human obsignation in the wilderness omitted? How much more institution were neglected, than any good man debarred may attending upon such an institution, in, what some of so useful an ordinance. I should never quarrel with may think, a more eligible manner; if there be a reason any man for that gesture itself. But I should like no one's that outweighs; when, not the substance of the ordinance choice of it the better, that should pretend to choose it for a is wanting, but what is counted (perhaps by you) a fitter | moral reason. For instance, as expressive of greater reverence; because a moral reason must immediately bind To be plain with you, Mr. Prefacer, suppose you judge conscience; and is of universal extent, must equally conkneeling at the Lord's table a sin, (as cautious as you cern all; whence, this would imply an accusation of all are, not to seem to take this, or that side, in these contro- other Christian churches that use not this gesture, as irversies, wherein you, however, unwarily betrayed your-reverent, or less reverent than they ought to be. Nor can self, as hath been noted; yet my supposing it doth you no there be any other measure of debitum, or of that which hurt,) and suppose you judge another gesture a duty; sup- ought to be, but some law or other; nor can there be any pose you judge concurrence in the use of the liturgy a sin, law of universal obligation, but by a universal law-giver, and the unprescribed way (by human authority) a duty; This would therefore insinuate an accusation of our Lord yet who hath empowered you to make such sins (if they himself of neglect, in not making such a law, and in alwere such) exclusive from Christian communion? or such lowing a different gesture to his disciples, when he first duties, conditions of it? Sometime, surely, it will be un-appointed that ordinance. For though their gesture was derstood how bold an adventure it is, to make terms of not sitting, it is more probable to have been such, as was Christian communion, which Christ hath never made. used in those times and countries for their ordinary table There are sins and duties, immediately by God's law itself, gesture. And this other I should use, being in commuthat he never intended to be so characteristical, viz. of the nion with those that use it, rather not to offend them, than unfit or fit subjects of Christian communion. For what! please the master of the house, or to satisfy my own conhath God forbidden any to be admitted to Christian com- science, as if it were in itself a sin not to use it. But for munion, but such as are perfect in knowledge and holi- them that use it on that account, i. e. of conscience towards ness? How bold a self-assuming then is it in you, not only God; I should, according to the mentioned rule, not judge, to make sins and duties which God hath never made so; but receive them. but also to make them distinguishing terms of Christian communion! which is far higher, and the more insolent usurpation! You know, or it is meet for you so to judge, that many pious men dare not partake of the Lord's supper, otherwise than kneeling. And I have been sufficiently assured concerning divers of eminent sanctity, that they have been as greatly affected, and had as high elevations of soul, in the use of the common prayer, as others in any other way of devotion.

Now, Mr. Prefacer, ought another man's gust to have been the measure of theirs? would you have these men excluded from all Christian worship, viz. in society with Christian worshippers? To say, Let them worship God with those of their own way, is to say you know not what. For if (as by your rule it seems to be determined) the things are unlawful and exclusive from all Christian communion in worship, there ought to be none of any such way, that they can worship with. And now, Sir, if that be your conscience, that supposing there be never so many thousands in a Christian nation that cannot worship God in your way, you would have them paganized, made as heathens and publicans, God bless me from your conscience! And shall this be your way of recommending yourself to Christian communion? Wheresoever such a spirit appears of zeal against such and such external forms; (or if it be for them, 'tis all one to me ;) of pride and selfesteem, for so contemptibly little things; of malice and cruelty, that they could persecute even to the death, if it were in their power, or into strange countries, such as differ from them in things of no greater moment: I would sooner be of a fellowship with drunkards, or other sensualists, (though I hope God will keep me from both,) than with them; as much, as I count a devil somewhat a worse thing than a brute. Nor can it be said, that herein Satan is transformed into an angel of light; his transformation is, at least, in this, very inartificial. He apparently enough shows himself to belong to the darkest region. And whereas some such may talk of offering strange fire, because it comes not from their altar; their fire is as much

d As it was once said to have been, Plutarch de. Superst.

And whereas some may think it would introduce confusion into the church, that all should not be confined to one gesture in such an act of worship, it would be a worse confusion to have serious Christians, because their conscience obliges them to kneel, when others do not, mingled with Turks and infidels. Nor is that oneness of gesture more necessary to any order that is itself necessary, than that all that partake together in such an ordinance, be of one stature, size, or sex; or wear all garments of the same shape or colour. I hope for a time, when Christianity will be the religion of the world. While it is cramped it will never grow. I hope it not to prevail in the world, by having all the world, in every minute thing, reduced to the model of this or that party. How absurdly arrogant would he be, that should pray that all the world might be of one mind, by being all brought to be, in every nice punctilio, of his mind. When I see partition-walls taken down, truly catholic Christianity coming into repute, a readiness and promptness of mind, to be all things to all men in the apostle's true meaning; when the great things of religion do more engage men's minds, and they cease to magnify trifles; when as to faults, (real or supposed,) men no longer strain at gnats and swallow camels; when the love of God comes to govern the Christian church, and reign in the hearts of men; then will the kingdom of God come with power. For I am sure the spirit of love is the spirit of power, and of a sound mind. In the meantime, I declare myself (as I have often) to be of no party, self-distinguished by so little things. Nor, when the visible church of Christ on earth comes to be confessedly composed (as of old) only of three sorts, catechumens, penitents, and the fideles, with their infants, can it be any great or insuperable difficulty, whom we are to receive into our communions, and whom we are to exclude.

And thus, Mr. Prefacer, I have said all I intend, as to the main of your cause, i. e. Whether they that shall not be of your mind, when such a case occurs to them, as that about which you litigate, and shall practise otherwise, (i. shall not please you,) should therefore, except they repent

be excluded all other Christian communion? I shall say | difference. With such a man, the three weigh more than no more to it, except what may occasionally fall in, upon all the thirty-six. And if his eyes and understanding were my giving some short remarks as to the manner of your useable things with him, he would see the church is a treating such worthy persons, whose judgment and prac-meeting-house, and the meeting-house a church. How tice agree not with yours. Herein, because I never intended to answer your book, (thinking what I have said makes that needless,) I shall only note some passages from it, here and there.

And I begin with the title-page. Where, I pray you inquire of your own heart, what you meant by that suggestion "in cases of preferment ?" Was it not to insinuate, that preferment was the inducement to that worthy person, to act against his own conscience in that case? when it was his known judgment, testified by his practice several years before. Herein you should have been sure. You meddled with a two-edged weapon, wherewith you vainly aimed to wound him, (for a sincere conscience is invulnerable,) but have most certainly wounded yourself. You may in time feel the wound; 'tis worse while you don't. If he can sincerely appeal to the Searcher of hearts, (as for ought you know, he can,) Lord, thou knowest this man hath wronged me: I would not have such an appeal lying in heaven against me for all the world! How can you tell but that such a thing was designed, and done with a sincere aim and intention of mind? Among heathens it hath not been unknown, that some having honorary coronets conferred upon them, consecrated them to their gods. Is it impossible somewhat like it should be done by a Christian to the true and living God? Are you so much a stranger to a devoted life, as not to think this possible? You have wronged him, when, without ground, you judged otherwise: but you wronged the great God infinitely more, whose throne you presumed to usurp. And you should have been able, before you concluded with so rash confidence, to prove the act in its circumstance unlawful. If it were lawful. go among them you thought to gratify, and inquire who of them will think a consequent preferment could make it unlawful? Therefore your insinuations, except wherein it is spiteful and mischievous, is idle and vain.

Again, your subjoined text or Scripture, "If the Lord be God, follow him; but if Baal"-for what purpose was it set there? What! to signify, that the God of the dissenters, and of the established church, differ as the living God and Baal? Did you take this for a piece of wit? 'twas uncharitable. Uncharitable! that's a trifle in comparison; 'twas profane and most impious wit; yet you are mighty fond of the conceit, and we have it over and over in the book, that the conformists and dissenters serve two Gods (as the one of them is miscalled) and have two religions! The Lord that hath chosen Jerusalem, and as truly the congregations of England, to place his name in them, (and whom, as invocated in many, and for ought appears you intend in most of them, you blaspheme as a senseless idol,) rebuke, and forgive you!

This may occasion some idle people to cry out, "What! at church in the forenoon, and at a meeting-house in the afternoon! This is fine! and what will now become of our religion?" And what is, already, become of his reli- | gion who so exclaims? Do the religion of the church and of the meeting-house make two religions? Wherein do they differ? The substance of the same religion is common to them both. Therefore the modes and accidents, wherein only they differ, are this man's religion. And can any man be the better for such a religion, that consists of modes and accidents? 'Tis true, that religion may possibly be so ludicrously disguised and misrepresented, as scarce to be fitly owned for any religion at all. But this cannot be said of most (if of any) of the congregations of England, of either sort. And they that have any thing of charity, or the fear of God, about them, will be very wary how, for a misplaced word, or indecent action, or expression, they censure one or another of these two sorts of solemn worshipping assemblies, as having nothing of God, or true religion, among them.

Thirty-nine articles are given us for the summary of our religion, and of what is thought to appertain to it. Thirtysix contain the substance of it, wherein we agree: three, the additional appendices, about which we have some

e Athen. Deipnos, cum Animadvers. Is. Casaub.

|

remote are these men from the temper of spirit they were directed to be of, that had far greater differences among them than ours, to count themselves all one in Christ Jesus! But throughout the book, such as are of this Christian latitude and benignity of mind towards one another, and not so stingily bigoted to a party, as he, are treated with this sort of charity, to be styled painted hypocrites; such as play bo-peep with God Almighty; that, if such an occasion offer itself to any of them to serve God and their country, in a public station, do what the law requires, and which they think they may sinlessly do in order to it, do trespass upon their consciences, and damn their own souls to serve their country. And they that censure them not, as he doth, are induced to forbear it, only by their gold ring, or fine apparel.

And that he would have all such as use that liberty, which their consciences and the divine law, as they think, allow them, in order to their serving God and their country, to be disfranchised, and made incapable of doing public service to either, i. e. for doing that, which as wise men as he count indifferent; and which can therefore make no one either a better or worse man, or Christian. And would draw that odium upon the established church, to represent it as if it sought to engross all power to itself, as such, even in civil affairs, upon so insignificant a pretence! than which he could not attempt doing it a greater mischief, or more directly tending to make it intolerable to the prince, nobility, gentry, and to the whole body of the nation itself. No such arts need to be used to expose the clergy to the ill-will of the people, and raise in nobler minds what some may count a just and generous disdain of being so enslaved. The nature of man, in his lapsed state, is so alienated from God, as to have little regard for any sacredness of persons and things, by which only they become related to him.

The church of Rome hath not gained much upon kings and princes, of later years, by affecting to make them dependent on her. And it is not difficult to pre-appreher, what may at length engage them against her, to her final ruin: i. e. to make them hate her, eat her flesh, and burn her with fire. In that church, this caprice first began in their dominium temporale, in gratia fundatum; and thence by a strangely wide sort of stride or skip, even of a heavenly width, from pole to pole, 'twas got quite among another sort of men, treading antipodes to the former, in the immodest, rude claim, and appropriation to themselves, of the entire privilege and prerogative of the saints' reign. 'Tis the easiest thing in the world, when any sort or party of men have got power into their hands, to saint themselves, and unsaint all other men, at their own pleasure. But do the civil rights of men depend upon such (i. e. so easily abusable) pretences? We are saying nothing now of their rights, claimable from God himself, but from one another; and even such rights none could have, i. e. that are claimable from their fellow-creatures, or their (concives) fellow-members, under any government, but by some original grant, one way or other conveyed from the Supreme Ruler, who is the fountain of all rights.

But hath he ever given Christians, (or saints,) as such, a right to seize the rights and properties of other men? The notion of the saints' reign, because we find it in the Holy Bible, is not to be torn out, but must have its true sense assigned it. And if there be a time yet to come, wherein it shall have place; it must mean, that a more general pouring forth of the Spirit shall introduce a supervening sanctity upon rulers, as well as others; not to give every man a right to rule, (for who should then be ruled ?) but to enable and incline them that shall duly have a right, to rule better. And so the kingdom will be the saints, when it is administered, by some, and for others, who are so. If God have allowed to men, as men, any rights, i. e. that are claimable against other men; and should again give a right to Christians in other men's properties; to what a strait and distress were the rest of the world reduced! Might not any of them say, Since one must be a man before he

can be a Christian, what am I to do in this case? must I attempt had been more prudently deferred till three or unman myself, and lose the rights I have, as such, that I four ages hence; especially if great care had been taken, may recover them by being a Christian? I had them as a in the meantime, that all books were burnt, or buried, man before, sufficiently to secure me against the claim of that give any account of them. How notorious is it, that all others. What! but not against Christians? Then are generally they that continued in their native land, as far they an unmanned sort of men! And whereas obligations the greater number did, looked not upon the church of accompany rights, what lawless men are these Christians! England as no church! That they wished her more reBut whereas God hath in great compassion to the world formed; but in great part kept in her communion, (their appointed it to be Christianized, he hath with equal wis-principal leaders and the people,) taking other opportunidom chosen the fittest methods for it; i. e. not to commis-ties of spiritual improvement, as they could; for which sion Christians to divest other men of their all, unless they become Christians; but to let men see, Christianity had no design to disturb the world, or disquiet them in their former possessions, though they should not be Christians; but that they might enjoy them with higher advantage, if they be, in order to another world. If God had made Christianity the measure of civil rights to mankind, his sovereignty were not to be disputed; but he never exerts acts of sovereignty, but by the direction of his wisdom. Wheresoever the sound of the Christian name comes, if it carried that avowed principle with it, that Christians, as such, had a right to out all other men of their birth-rights; instead of becoming the religion of the world, nothing could more directly tend to engage and inflame all the world against it, and make them endeavour its utter extirpation, as a thing intolerable to mankind. Nor could they have any so plausible pretence against it besides; having nothing in itself, but what must render it most amiable and self-recommending. Did the Spaniards' methods for Christianizing America, recommend the Christian faith to that miserable people? And if God himself would never give such a power, for introducing the very substance of Christian religion itself; how intolerable must it be for any sort or church of Christians, to claim and use it for the introduction of their own additions to Christianity, as the church of Rome hath notoriously long done! And time will show the event, as common reason doth the tendency of it.

And, Sir, though the strain of your discourse shows your no great kindness to this established church, the compliments which here and there you bestow upon it, too broadly show, as if, under a colour of kindness, you would tempt it, to aim at loading itself with such a weight of power and greatness as, you may think, must finally sink it. Its more real friends, our civil rulers, are more wisely kind to it, and give it no more interest in the civil government, than it may more safely bear. They never exact in order to any one's having a share therein, a total, constant conformity to all its rites, as you would have them. And have only designed by the limits they have set, the excluding that sort of men, whose known principles make them more incapable of human society, than mere pagans. But especially, 'tis not to be let pass, that you, or your author, industriously represent the primitive English puritans, (concerning whom it were in some respects well for you, if, as the great author you mention speaks, your soul were with theirs,) as if they were generally of your stingy narrow spirit. I wonder how you could think to impose upon the world in a matter of so recent memory. This

they often ran great hazards. In 62, the same spirit and sentiment afresh appeared; when most of the considerable ejected London ministers met, and agreed to hold occasional communion with the (now) re-established church: not quitting their own ministry, or declining the exercise of it, as they could have opportunity. And as far as I could by inquiry learn, I can little doubt this to have been the judgment of their fellow-sufferers through the nation, in great part, ever since. How could you have the confidence to represent this as a new thing; and an apostacy from primitive puritanism! that hath so much in it of the spirit of primitive Christianity; such largeness of mind! such reverence of what bears a divine stamp and signature upon it, undefaced! such benignity, even towards them by whom they suffered! How strangely inverted, Sir, do things lie in your mind! must we accordingly transpose the names of virtue and vice? And by how much more illustrious any render themselves by the eminent virtues of pride, fury, self-conceit, censoriousness, to the damning of every body, that in all things do not think, and do, as they! Are these things with you characters of the most excellent sorts of Christians?

If I had seen any thing in your book that needed, or deserved, a particular answer, I should not have balked it. But seeing nothing that looks like reasoning, but what is so idly sophistical, that any one of common sense can see through it; such as that, "How can a man dissent and conform at the same time?" when all the world knows, or may, conformity consists of numerous parts; and is it such a miracle for a man to conform, in some part, and not in every part? conscientiously to scruple constant entire conformity, and not scruple some part of it, at some time? If any think such talk needs further answering, let them seek it elsewhere. And for your replying, I shall not prescribe to you; only I can assure you, that thereby, neither you, nor any man else, shall divert me from my much more important, pleasant work; unless I see somewhat that shall make it worth my while. The person you criminate, may yet, notwithstanding what you have said, be in the right for ought I see. And therefore, to any such whose case this is, or may be, I can only say, that their rule having been consulted with serious diligence, as I hope it hath; and their end a secret between God and them, which, if it be sincere, is enough for them; they have no cause to be discouraged, but go on, and prosper. But, Mr. Prefacer, if your judgment, upon the case itself, be true; I couceive that truth, accompanied with your temper of spirit, is much worse than their error.

THE

BLESSEDNESS OF THE RIGHTEOUS OPENED,

AND FURTHER

RECOMMENDED FROM THE CONSIDERATION

OF THE

VANITY OF THIS MORTAL LIFE.

IN TWO TREATISES,

ON PSALM XVII. 15. AND PSALM LXXXIX. 47.

WHEN HE SHALL APPEAR, WE SHALL BE Like him, for WE SHALL SEE HIM AS HE IS, 1 JOHN III. 2.

Αλλὰ τὰ κακὰ οὐ δυνατὸν ἐν θεοῖς ἱδρύσθαι την δε θνητην φύσιν, και τόνδε τον τόπον περιπολεῖ εξ αναγκης. Διό και πειρασθαι χρή ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχισα. Φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατὸν, ὁμοίωσις δε δίκαιον, και ὅσιον μετὰ φρονήσεως γίνεσθαι. Plat. in Theret.

TO THE READER.

1 AM not at all solicitous, that the world should know the history of the conception of this treatise. If there be any thing that shall recompense the pains of such as may think fit to give themselves the trouble of perusing it, in the work itself, I should yet think it too much an undervaluing of them, if I did reckon the minuter circumstances relating thereto, fit matter for their entertainment. Nor am I more concerned to have it known what were the inducements to the publication of it. Earnest protestations and remonstrances of our good intentions in such undertakings, as they leave men still at liberty to believe or doubt at their pleasure; so they gain us little if they be believed. It is no easy matter, to carry one even, constant tenour of spirit through a work of time. Nor is it more easy to pass a settled invariable judgment concerning so variable a subject; when a heart that may seem wholly framed and set for God this hour, shall look so quite like another thing the next, and change figures and postures almost as often as it doth thoughts. And if a man should be mistaken in judging himself, it would little mend the matter, to have deceived others also into a good opinion of him. But if he can approve himself to God in the simplicity of an honest and undeceived heart, the peace that ensues is a secret between God and him. They are theatre enough to one another, as he said to his friend. 'Tis an enclosed pleasure: a joy which the stranger cannot intermeddle with. 'Tis therefore any man's concernment herein rather to satisfy himself than the world. And the world's, rather to understand the design of the work than the author; and whither it tends, rather than whereto he meant it. And 'tis obvious enough, to what good purposes discourses of this nature may serve. This is, in the design of it, wholly practical; hath little or nothing to do with disputation. If there be any whose business it is to promote a private, divided interest; or who place the sum of their religion in an inconsiderable and doubtful opinion; it doth not unhallow their altars, nor offer any affront to their idol. It intends no quarrel to any contending, angry party; but deals upon things in the substance whereof Christians are at a professed agreement. And hath therefore the greater probability of doing good to some, without the offence of any. 'Tis indeed equally matter of complaint and wonder, that men can find so much leisure to divert from such things, wherein there is so much both of importance and pleasure, unto (what one would think should have little of temptation or allurement in it) contentious jangling. It might rather be thought its visible fruits and tendencies should render it the most dreadful thing to every serious beholder. What tragedies hath it wrought in the Christian church! Into how weak and languishing a condition hath it brought the religion of professed Christians! Hence have risen the intemperate, preternatural heats and angers that have spent its strength and spirits, and make it look with so meagre and pale a face. We have had a greater mind to dispute than live; and to contend about what we know not, than to practise the far greater things we know; and which more directly tend to nourish and maintain the divine life. The author of that ingenious sentence,† (whoever he were,) hath fitly expressed what is the noisome product of the itch of disputing. It hath begot the ulcerous tumours, which, besides their own offensive soreness, drain the body, and turn what should nourish that into nutriment to themselves. And its effects are not more grievous than the pleasures which it affects and pursues are uncouth and unnatural. The rough touch of an ungentle hand. That only pleases which exasperates, (as the moralist aptly expresses some like disaffection of diseased minds.) Toil and vexation is their only delight. What to a sound spirit would be a pain, is to these a pleasure. Which is, indeed, the triumph of the disease, that it adds unto torment, reproach, and mockery, and imposes upon men by so ridiculous a delusion (while they are made to take pleasure in punishing themselves) that even the most sober can scarce look on in a fitter posture, than with a compassionate smile. All which were yet somewhat more tolerable, if that imagined, vanishing pleasure were not the whole of their gain; or if it were to be hoped, that so great a present real pain and smart, should be recompensed with as real a consequent fruit and advantage. But we know, that generally by how much any thing is more disputable, the less it is necessary or conducible to the Christian life. God hath graciously provided that what we are to live by, should not cost us so dear. And possibly, as there is less occasion of disputing about the more momentous things of religion; so there may be somewhat more of modesty and awe in reference to what is so confessedly venerable and sacred, (though too many are over bold even here also,) than so foolishly to trifle with such things. Therefore more commonly, where that humour prevails, men divert from those plainer things, with some slighter and superficial reverence to them, but more heartily esteeming them insipid and jejune, because they have less in them to gratify that appetite, and betake themselves to such things about which they may more plausibly contend: and then, what pitiful trifles oftentimes take up their time and thoughts; questions and problems of like weighty importance, very often, with those which, the above named authors tells us, this disease among the Greeks prompted them to trouble themselves about, as, "What number of rowers Ulysses had? Which was written first, the Iliad or the Odysses, &c.? So that (as he saith) they spent their lives very operously doing nothing. Their conceits being such, that if they kept them to themselves, they could yield them no fruit; and if they published them to others, they should not seem thereby the more learned, but the more troublesome" to this purpose he truly speaks. And is it not to be resented, that men should sell away the solid strength and vital joy which a serious soul would find in substantial religion, for such toys! Yea, and not only famish themselves, but trouble the world, and embroil the church with their impertinencies! If a man be drawn forth to defend an important truth against an injurious assault, it were treacherous self-love to purchase his own peace by declining it. Or if he did sometimes turn his thoughts to some of our petty questions, that with many are so hotly agitated, for recreation-sake, or to try his wit

* Seneca.

+ Pruritus disputandi scabies Ecclesim.

Ut ulcera quædam nocituras manus appetunt et tactu gaudent, et fædam corporum scabiem delectat quicquid exasperat: Non aliter dixerim his mentibus in quas voluptates velut mala ulcera eruperunt, voluptati esse laborem, vexationemque. Sen. de Tranquillitate Animi. § Sen. de Brev. Vit.