The Kingdom of God Among Men, Tract 1 · Chapter 22
CHAP. XXII.
The increase of Religion is promoted by being made, as much as may be, passable among men.
SUch is the course of this world, that a necessity of being singular lies upon those that imbrace the power of Godliness. And because all singularity is obnoxious to disgust and censure, it concerns them to make it evident, that theirs is not humorous and affected, but necessary and conscientious; and so to shun all affectation of odd conceits and practises, or any unnecessary reservedness. The meer departing from evil and the impartial discharge of duty will set them too much alone and aloof off from too too many. And truly it is the grief of sincere and humble minds, that they can have no more company in the way that is called holy. But the humour of needless Singularity, hath a snatch of Pharisaical leaven in it. To be affable and of easie access, and free in harmless compliances avails much to remove or lessen prejudice.
It is not of little moment to discern and keep the right Path in the matter of Conformity to the decent Civilities of this world. To be sollicitous and exact about idle and tedious curiosities of Habit, Gesture and complemental Converse, to run with the formost after new Garbs and Fashions, is inconsistent with the Purity, Gravity and moderate severity of true Religion. On the other hand, to neglect the decencies of the Age is taken to proceed from a sordid or a peevish humour. A mediocrity in such things is most acceptable and advantageous. The truth is, the extravagancy of our times hath tempted some to strain Christian liberty beyond the bounds of Soberness, and there is need that some check be given to this excess of vanity. Nevertheless the other extreem will gain no honour. Morosity truly so called is very offensive, and is indeed but a severe and serious folly.
It is not to be expected that all should be of the same strain, Guarb or humour in these indifferent matters pertaining to human life, wherein is found so great diversity among vertuous and worthy Persons. The more Free, Gentile and chearfull may not despise them that be more shie, reserved and solemn in their behaviour, nor may these judge the other. For Godliness stands on neither side, but is indifferent towards both.
And importunate zeal, and strictness about things of indifferent or doubtfull interpretation doth oft-times great disservice to Religion, and hinders that reception that was ready to be given to it. When too great a stir is made about little matters, men of loose principles will suggest against all Godly care and strictness, as needless scrupulosity and preciseness. And the urging of some hard things, as indispensable duties upon weak and uncertain grounds, hath alienated the minds of some from that course of life, which was necessary to their Salvation.
It is most true, that the Faithfull in Christ have their conversation in Heaven, as being redeemed from this present evil world, and having Jerusalem which is above the Mother of them all. Nevertheless as yet they dwell upon earth, and converse with natural men, and therefore may not speak and act in such a strain, as if they were taken out of the world. Provided they deny no principle of Faith, it behoves them to shew themselves in nothing estranged from the principles of human reason, and moral prudence according to men upon earth, and in that regard to act as Citizens of this world; though in regard of their heavenly Spirit and conversation, which is their life indeed, they must walk as fellow Citizens with the Saints now in Glory. I urge this the rather because they are by Scornfull men numbred among Fanaticks.
Upon the same ground in all publick Affairs, they must consider what the Kingdoms of this world with bear; they must be discreet and temperate in their incounters with Peoples vanities, especially inveterate Customs; and in all things they should approve themselves fit and able for the service of human Society. This will make them appear considerable, and befool and shame those that slight them.
There is no difference in Christ, between bond and free, high and low, rich and poor; but they are all one in him: Wherefore the Scripture saith, let the Brother of low degree rejoyce in that he is exalted, but the rich man that he is made low. And accordingly it testifies against the having of the Faith of our Lord Jesus Christ, with respect of Persons. Howbeit this indistinction of Persons respecteth Priviledges that are meerly Spiritual, to which there is no inequality of right upon any civil pre-eminence: but in all civil Priviledges, Christianity maintains the different rights of the several ranks of men, and injoyns us to render honour to whom honour is due. And there is more in it than a meer gracefulness of behaviour, or pleasingness of humane conversation; for it is necessary to maintain Government, and to keep the World in order. Religion therefore doth not countenance a levelling humour, nor any insolence and irreverence towards Superiors, but condemns their pride and folly, that presume to …arry it in that sort, upon the account of an equality in Christ, or a conceit of their own pre-eminence in him above others. The profession of Godliness cannot be more prejudiced, than by such a Spirit and behaviour discerned in those that pretend to it. The mighty, the noble, and the wealthy, will not indure to be confronted by mean Persons; but are tempted to hate and crush that Profession, which they think makes men forget those distances and due observances, which civility calls for. But Religion is made more passable and acceptable, especially with those at the upper end of the World, by the discretion and modesty of its Professors, in upholding civil distinctions and degrees of honour among men, and in rendring to all their dues according to those degrees.