MY DEAR FRIENDS,

In compliance with the frequent and repeated desires of a great many of you, I suffer the following discourse to break loose from their fellows, to take their fortune, as we use to say, in the wide world. And, seeing the candour of so many of my friends has made them think they might not be unuseful; I must, therefore, expect that they will, from the same principle, defend this publication of them, against the censures they may be supposed to fall under, both from open enemies and pretended friends. For though it be a common, and as it were threadbare argument, to plead importunity in this case; yet it is sufficiently known to several of you, that if it had not been for this, the world had not been troubled with any thing further of this kind from me. For as I am sure no affectation to be more known or taken notice of, has influenced me to present these discourses to public view; so I do suppose it is not unknown to some of you, that retirement from this noisy and vain world has ever been the sum of my ambition, excepting when public work and service has obliged me to shake off the beloved fetters of so dear a confinement.

I shall not, therefore, say more as to the following essays, than to tell you (what many of you know already) that as the first of the discourses that follow this prefatory one, gave rise to the publishing of the second, so the second gave occasion to the printing of the third. And therefore, seeing the late opportunity of preaching, when we entered into our new meeting place, in London, September 29, 1700, did induce some of you to desire the publication also of that sermon I preached when I entered upon the pastoral and ministerial work among you, June 19, 1698; the same occasion has given birth to the last additional discourse, which some remember I made, when I was solemnly set apart to the ministerial office, February 9, 1687-8, which I have the rather consented to print now, because it doth not only suit

with the second discourse, but because I remember several false, or at least imperfect copies were taken of it, when I did at first deliver it.

And seeing the last discourse (which yet was first as to time,) doth now appear in the view of the world, I find myself in some sort obliged to interest all my friends in this prefatory address: wherein I do particularly include those of the English church of Leyden, and Scots church in Rotterdam, to whom I stood related successively as minister or pastor: whom I do the rather mention here, that I may let them know, how much they are still upon my thoughts, though we are separated as to place.

But seeing my work is now more particularly appropriated to you, whom I am more immediately concerned with and related unto at present, I do, therefore, in a more special manner, address myself to you at this time. And I hope ye will bear with me, if, from my sincere respect for your welfare, I detain you awhile here before ye enter upon the perusal either of my apocalyptical thoughts following, or the other discourses, which I do present you with, at your own desire. For in case either of death, or being rendered incapable to serve you, I am willing to give a vent to my thoughts and affection at this time; that whatever comes of me, the following discourses, together with this, may stand as a lasting witness of my real concern for your souls' welfare.

In the first place, therefore, I do declare, that, though I am not willing to state my sufferings upon little matters, or modes of worship and expression; yet I can sincerely say, that should the divine Providence call me to lay down my life for the truths themselves which I have preached among you, I hope I should be so far from quarrelling with the procedure of God this way, that I should rejoice in such a martyrdom. And I hope I have not contradicted in my life what I have preached in the pulpit, whatever my infirmities have been. So I presume it will not be

3

For in the next place, I thank God, that he that knows the secrets of all hearts, doth testify together with my conscience, that a sincere concern to be useful to our common Christianity, was the thing that did at first influence me to enter upon this great work of the ministry, and has ever since engaged me, though under more discouragements than most men, to continue and labour in it. So that it is matter of sweet reflection to me, that I never gave any occasion to brand our holy profession with the odious name of priestcraft; whatever any others may have done. For, as I have no other ambition, than to engage and draw men over to the great and catholic interests of Christianity itself, in order to their becoming the followers and servants of our glorious God and blessed Saviour; so I am sure I can confidently say, without any vanity or affectation, (for which I dare appeal not only to you, but all others that have known me ever since I began to preach) that there is not one in the world that ever had just occasion so much as to think, that I did at any time attempt to bring any person over to my way, as a party. And, as thus I have been far from seeking either honour, interest, or popularity; so there are not a few that can bear me witness, that I have incurred the censures of some men of very different denominations, because I could never be induced to think that religion did properly stand in the rituals of any of the contending parties. The differences, therefore, but especially the animosities, that are among the Protestant Christians, have ever been grievous and afflictive to me. And to heal these, I could cheerfully be offered up a sacrifice, if I can be supposed to be conscious of the sentiments and movements of my own soul. For though we of this congregation differ from all others that dissent from the Episcopal communion, in this, that we are, in a peculiar sense, upon a national foundation, viz. in as far as we not only own the same church government, but keep up the same way that the Church of Scotland useth, in her public administration; to which most of us belong as natives, and all of us as proselytes: yet I must publicly own that, abstracting from this, I am a dissenter from that party that engross and monopolise the name of the Church of England. For though I have ever looked upon other con

Therefore, in the third place, I cannot but own (without any design to reflect upon them that differ from me in such matters) that I look upon that way as nearest to the Christian institution, that has the fewest, and most natural, and unaffected, and consequently most spiritual rites and ceremonies, in the performance of gospel ordinances. For, as a learned conformist* says, in a book in which he did afterwards, indeed, seem to differ from, but never attempted to retract or refute, and perhaps, was never able to do: "Certainly the primitive church, that did not charge men with such a load of articles, as now in these latter ages men are charged with, would much less have burdened men with imposing doubtful practices upon them as the ground of church communion. There is nothing then that the primitive church deserves more imitation in by us, than that admirable temper, moderation, and condescension, which was used in it towards all the members of it. It was never thought worth the while to make any standing laws for rites and customs, that had no other original but tradition; much less to suspend men from her communion for not observing them." And if this was the practice of the primitive church, it was eminently so in the apostolical age; to whom, as acted by the Holy Ghost, it seemed good to require nothing by way of imposition, but a very few necessary things, viz. that Christians should abstain from idols, blood, things strangled, and fornication. (Acts xv. 28, 29.) But alas! since that time it hath seemed good to men (but I am sure not to the Holy Spirit,) to impose a great many unnecessary things on the consciences of others; without any such allowance as was given them, that every man should be fully persuaded in his own mind, in what he did. (Rom. xiv. 5.) From what regard have some men to this apostolical rule, when their impositions are laid as stumblingblocks in their brethren's way, (Rom. xiv. 13, &c.,) without any regard to the wounding of their weak consciences, upon the supposition they are so? (1 Cor. viii. 12.) Is this to imitate the Apostle's tenderness, who resolved rather never to eat flesh, than to offend any weak brother. (1 Cor. viii. 13.) Or, do men this way seek the thing of Jesus Christ, or their own private ends and emoluments. (Phil. ii. 21.)

Therefore, let men dispute about forms and ceremonies, and their decency or necessity, as long as they please; I must say,

* Stilling. Iren. page 122, and 68.

Whatever then, be the various ideas and theories of what we call edification: yet still, as none can dispute us out of what we receive most advantage from, as to our bodies, so neither as to our souls. For if no man can be able to persuade me, that his constitution of body is such a standard to mankind, that I and all others are obliged to reckon that food most healthful for us, which the imposer tells us is so to him, though at the same time we experience it to be noxious, or disagreeable to us; I know no more reason why any man should pretend a power of imposing modes and forms on my conscience, which I am dissatisfied with, from no other reason but this, that they appear to be the most excellent or decent to him. So that, as liberty is equally necessary in the one case as in the other, unless we value the health of our bodies above the peace of our consciences, and security of our souls: so the contrary practice, when force is used, can admit of no softer term than that of Antichristian tyranny. I cannot, therefore, but highly approve of what I find in a bookt already mentioned: "What possible reasons can be given, (says the author) why such things should not be sufficient for communion with a church, which are sufficient for salvation? And certainly these things are sufficient for that, which are laid down as the necessary duties of Christianity by our Lord and Saviour in his word."

I mention these things, God is my witness, for no private design, to uphold a party, or to serve the ends of it, as such; but to let those that are prejudiced against us know, that we are actuated by religion as a principle, and not as a notion only and that this is the reason of our dissent from those that share the emoluments of the church among them. Otherwise it were not probable, that we should unite, in acting contrary to our own interest, merely from faction or humour, if we may presume to know our own sentiments; and I hope most, if not all of us, durst not dissemble before the great God all our days, in a mat

* See P. M. in his Vanity, Mischief, and Danger, of Ceremonies, proposed to the Convocation, and printed Anno 1690.

↑ Stilling. Iren. pref. p. 8.

But I had this farther design in touching upon our unhappy differences; that considering that they do only concern the externals and circumstantials of religion, both ye and all others that peruse these lines and the following discourses, may be taken off from that fury and bigotry, by which so many seem to be possessed at this day, and may learn to mind the great essentials of Christianity more, acting conscientiously yourselves in all things, and judging charitably of those that differ from you, whether they do so of you or not. For what I have said on this head, is not in the least designed to reflect upon those that differ from us, among whom I acknowledge there are many distinguishable, not only for parts and learning, but for piety and moderation also, upon which accounts I cannot but honour and love them, though they should both despise and hate me. Nay, I question not, but even many of the bigots for cathedral worship and its annexed hierarchy (who are for running up these to as near a conformity to Rome as they can, and yet stamp all with a confident pretending to a Jus Divinum,) may act from conscience, even in their uncharitableness to them that conscientiously differ from them; yea, in their hatred of them, and rage against them where they have power. But then, it must be remembered, that as their zeal is not according to knowledge: so they are of the same tribe with those of whom our Saviour speaks, when he tells us, that they would persecute, yea, kill his servants, when they had opportunity, believing, at the same time, that they did God most acceptable service. But He immediately adds, And these things will they do, because they have not known the Father nor me. (John xvi. 2, 3.) However, my design is not to reflect even on them, but rather to pity them and wish them more knowledge and a better mind.

For as a contentious, and especially a persecuting temper, was never from God, nor according to the rule of the meek and holy Jesus; whose religion is first pure, and then peaceable, gentle, and easy to be entreated: so such a disposition was never more unseasonable than at this time. For they must be unaccountably unobservant of, and unconcerned with the present state and posture of affairs in Europe, who see not in what danger the Protestant interest is at present; considering what it has lost already, and is in hazard of losing further; together with the sad decay of true Christian piety, as well as unity among all sorts of persons. I could, therefore, wish we

might learn a little prudence, even from our Popish adversaries, that we might unite in love, and in design, to promote a general interest, though we attain not to an exact uniformity in all things. For why should not we join as one soul against that bloody and idolatrous party, when we see them do so against us? though their various sects and orders, such as Franciscans and Dominicans, Jesuits and Jansenists, differ as much from one another, both in their opinions and in their form and habits, (as they are regimented under their several heads or generals, and as they live according to vastly different laws and rules) as we can possibly be supposed to do. But, alas! what moral prognostications have we now, but such as seem to portend ruin and misery to us? when we see the differences of parties grow up into a stated hatred, with a fixed design to ruin one another, and consequently murder the Reformed cause, which we are obliged not only upon religious accounts to appear for, but even upon civil considerations, seeing Popery is inconsistent with freedom and liberty, than which nothing, in this world, ought to be so dear to us. Can we have forgot what barbarities that inhuman party have committed in the world? For, if we may believe historians,* says a learned 66 man, Pope Julius in seven years was the occasion of the slaughter of 200,000 Christians. The massacre in France cut off 100,000 in three months. P. Perionius avers, that in the persecution of the Albigenses and Waldenses, 1,000,000 lost their lives. From the beginning of the Jesuits till 1580, that is, thirty or forty years, 900,000 perished, saith Balduinus." The Duke of Alva by the hangman put 36,000 to death. Vergerius,+ affirms that the Inquisition in thirty years destroyed 150,000. To all this I may add the Irish Rebellion, in which 300,000 were destroyed, as the Lord Orrery reports in a paper printed in the reign of Charles II." And how many have been destroyed in the latter persecutions in France and Piedmont, in the Palatinate and Hungary, none I believe can fully reckon up, besides those that are or have been in the gallies, and that have fled. This is that Idolatrous Harlot, so glutted with the blood of the saints, that a late author in his Treatise of Convocations, sets up as a pattern to the Church of England; and that another author in his book, entitled "The Case of the Regale and Pontificate," (to the scandal of the Church of England, for whom they pretend such a zeal,) would so fain have us united unto, and represents, therefore, in such favourable colours. But I hope all true Protestants will easily see the snake in the grass. And surely, when we are in

* Dr. More, in his Divine Dialogues, page 161. See also his mystery of Iniquity, lib. ii. chap. 15, 16, &c.

The same Vergerius that attended on Francis Era. See his life.

hazard of being betrayed within ourselves, we have sufficient reason to awake out of our lethargic sleep, that we may do what possibly we can to save the nations we belong to from approaching desolations, or, if that cannot be, that we may at least save our own souls in the day of the Lord. For seeing we are like to feel the effects of the new conjunction of France and Spain, the election of a young politic pope, and the apostacy of some Protestant princes to the Romish interest, (which together with the impieties and scepticism of a great many within ourselves, are, I am sure no good prognostics,) have we not just reason to prepare for remarkable revolutions? While, therefore, I think of these things, I cannot forbear to give a vent to my thoughts on the great and dark head of futurity; in presenting you with some conjectures in relation to our times, founded upon Scripture prophecy, as far as I understand it.

Therefore, seeing this is the chief design of this discourse, which I have inscribed to you, I hope ye will bear with me in giving you some brief account of the times we are fallen in, and what we may expect if we live much longer. Which I am the rather induced to do, because we are just now entering upon a new age, from which we look back upon seventeen centuries, which have elapsed since our blessed Redeemer came into the world, and may, therefore, be allowed to conjecture, with some just ground perhaps of probability (for I do industriously avoid the fatal rock of positiveness, which so many apocalyptical men have suffered themselves to split upon) what part of the revelation remains to be accomplished.

But since I am to confine myself to a little compass here, as remembering I am writing no book properly, but an epistolary discourse, prefatory to those that follow, with which, therefore, it must keep some proportion: Í shall content myself in giving you a few hints, towards the resolution and improvement of that grand APOCALYPTICAL QUESTION, when the reign of Antichristianism or the Papacy began?

There are Two things, therefore, which lie before me to be considered at this time.

I. I must fulfil my promise in giving you a new resolution of the grand Apocalyptical Question concerning the rise of the Great Antichrist, or Rome Papal. For when we have done this, and fixed this era or epocha, we may, by an easy consequence, see the time of the final fall and destruction of this dreadful enemy.

II. I must, in the next place, improve the resolution of this question, both theoretically, as a KEY to unriddle the dark Apocalypucal times and periods; and practically, in order both to the regulation of your thoughts and the government of your lives, in some very weighty considerations deducible from thence.

The first, thing, therefore, which I have to do, is to attempt the resolution of the prin