noble essentials of Christian religion, not subverted as among the Romanists by any contrary doctrines or pracrices,) than could be pretended to remain the matter of their disapprobation and dislike. 2. Nor, on the other hand, to decline other communion, which to the judgment of their conscience appeared, in some considerable circumstances, more agreeable to the Christian rule, and to their experience more conducing to their spiritual advantage and edification. 'Which latter judgment of theirs (whether itself justifiable or no we are not now considering) hath been with many so fixed and inflexible, that in several successive reigns, great numbers of such persons, who we had no reason to apprehend had any thought totally to abandon the established church, yet thought themselves obliged besides, to seek and procure opportunities for such other communions, even with extreme peril, not only to their estates and liberties, but to their very lives themselves. 'They could not therefore but think both these sorts of communions lawful, viz. whereto they might adjoin, but not confine themselves. 'And though to that former sort of communion, there hath for many years by-past, been superadded the accidental consideration of a place or office attainable hereby, no man can allow himself to think, that what he before counted lawful, is by this supervening consideration become unlawful: especially if the office were such, as was in no manner of way to be an emolument, but rather an occasion of greater expense to the undertaker of it; that is, only enabled him to serve God, the government, and his country, being regularly called hereto, in the condition of a justice of peace, or other wise. In which capacity it is notorious that divers persons of eminent note of this persuasion (and some in higher stations) have, within the space of forty years past and upwards, been serviceable to the public in divers parts of the nation. 'It is not indeed to be thought that the judgment and practice of such men can be throughout approved by our reverend fathers and brethren of the established church, as neither can we pretend it to be so universally by ourselves. But we are remote from any the least suspicion, that persons of so excellent worth and Christian temper, as now preside over the established church, can suffer themselves to judge or censure men of this sentiment, as being for this single reason men of hypocritical and insincere minds; but that they will rather think it possible their understandings may be imposed upon, so as this may be the judgment, in the whole, of a sincere though misinformed conscience. 'For when they apprehend this church, having all the essential parts of Christian religion, has not, by adding some much disputed things, that are not pretended to be any parts thereof, (but that are become as necessary to communion with it, as any of the most essential part,) thereby unchurched itself, but that they may hold communion with it; yet they do not see that they ought to appropriate their communion to it, so as to refuse all other communion, where the same essentials of Christian religion are to be found without those additions which really belong not to it; they are apt to think such sentiments of theirs not to be altogether destitute of some plausible ground. 'However, among those that are not entirely in every punctilio of this church, it hath not any so firm friends, or that are so nearly united in judgment and affection with it, as men of this sentiment. 'We for our parts (who because in some things we conform not, are called nonconformists, whereas no man conforms in every thing) are not allowed to be counted members of this church, by those that take denominations, not from the intimate essentials of things, (as sameness of doctrine, and the institutions of Christian worship,) but from loose and very separable accidents; yet, thanks he to God, we are not so stupid, as not to apprehend we are under stricter and much more sacred obligations, than can be carried under the sound of a name, to adhere to those our reverend fathers and brethren of the established church, who are most united among themselves, in duty to God and our Redeemer, in loyalty to our sovereign, and in fidelity to the protestant religion, as with whom in this dubious state of things we are to run all hazards, and to live and die together. Whether they can have the same assurance, both from interest and inclination of mind, concerning all that are of the same external denomination with themselves, they need not us to advise with. 'We have our yet depending lesser differences, about which we have (notwithstanding whatsoever provocation) been generally and for the most part silent; and see not in reference to them, what can further remain, than that we, for our part, do consider, that all minds are not turned the same way; that such from whom we dissent, no further differ from us than we do from them; and we are therefore no more to wonder at them, than ourselves. 'And we cannot disallow ourselves to hope, that our reverend fathers and brethren will conceive of us as humbly dissenting from them, without diminution of that great reverence which their real worth claims from us, and without arrogating any thing unduly to ourselves on that account. For though we cannot avoid thinking we are in the right, in those particular things wherein we differ, yet at the same time we know ourselves to be far excelled by them, in much greater and more important things. My honoured Lord, But after this, some gave themselves a strange liberty of inveighing against this practice of occasional communion, as irrational, unchristian, and altogether unaccountable and self-condemning. And it at length became a question, whether they that could at all and in any case worship God with the church of England, should not be obliged to do it for a constancy, or else be incapacitated from holding any place either of profit or trust? And when things were come to this pass, and the Occasional Bill was first brought into the House of Commons in 1702, Mr. Howe committed his thoughts to writing in the following paper. A CASE. 'Two sorts of Christian assemblies are wont to meet, severally, for the worship of God, which both hold all the same articles of doctrine taught by Christ or his apostles; and use the same institutions of worship appointed by them: only they differ in this, that the one sort use also some rites, not so appointed, which the other use not. 'Two gentlemen, Sir T and Sir J—, are of equal estates: but Sir T— lives not so regularly, more seldom comes to the worship of God in any Christian assembly; yet when he doth, resorts only to one of the former sort. 'Sir J is a sober, virtuous person, of approvea piety, prudence, justice, fortitude, and who publicly worships God, sometimes in the one sort of assembly, and sometimes in the other. "The question is not, whether some lewd and vicious persons may not frequent both sorts of assemblies; nor whether some sober and pious persons may not frequent those of the former sort only. England, without stigmatizing every body that so much admires them not? 'And while divers of real worth live upon charity, some with difficulty getting, others (educated to modesty) with greater difficulty begging, their bread! But do those who are not contented to engross all the legal emoluments, think there is no God in heaven, that knows their large promises, at the beginning of this revolution, of great abatements in their church constitution; when now, without abating one hair, they must have all conform to it in every punctilio, or be (as much as in them is) made infamous, and the scorn of the nation?' But I draw a veil, and am not for dilating upon this matter. I shall only add, that as the dissenters have been considerable losers, as to their interest as a party, by this occasional conformity, and might easily from the first foresee that they should be so, they appear to me to have acted a very generous part in practising and defending it: and yet they have met with most unbrotherly treatment on this account from those to whom they were willing to approach as near as they could, while some have run them down upon this account as perfect hypocrites; and others have represented this occasional conformity as no commendable charity, as long as they did not come up to constant conformity, and yield the cause to them entirely. If this is doing as men would be done unto, it is very strange! Poste 'But whether Sir J ought to be rendered incapable of serving the government (to which he hath constantly expressed himself well affected) in any sta-rity 'tis to be hoped will judge more favourably. Howtion, civil or military, for this single reason, because he sometimes worships God in assemblies of the latter sort; (whether it be his infelicity, ill humour, or mistake, whereof yet he is not convinced ;) while Sir T(who is as little convinced of his ill life) is left capable? At least if the one be incapable, should not both? 'But if the question be determined the other way, monstrous! How will that determination of an English parliament stand in the annals of future time? How will wiser posterity blush they had such progenitors! For can it be supposed a nation will be always drunk? Or if ever it be sober, will it not be amazed there ever was a time, when a few eeremonies, of which the best thing that ever was said was that they were indifferent, have enough in them to outweigh all religion, all morality, all intellectual endowments, natural or acquired, which may happen in some instances to be on the wrong side, (as it must now be reckoned,) when on the other, is the height of profaneness, and scorn at religion; the depth of debauchery and brutality, with half a wit, hanging between sense and nonsense: only to cast the balance the more creditable way, there is the skill to make a leg, to dance to a fiddle, nimbly to change gestures, and give a loud response, which contain the answer for the villanies of an impure life! 'If those little pieces of church-modishness have so much in them of real value, in all these are they not well enough paid by the whole church revenues of ever, after such treatment, so oft repeated, and so long continued, if the dissenters should for the future be more sparing in this way of showing their charity, which they to whom they would express it, seem so resolved to misinterpret, I think it cannot be very surprising: and if it should be attended with any ill consequences, I doubt these gentlemen will find they must lie at their doors, at last. But by this time, when that little charity that we had remaining among us was just expiring, Mr. Howe began to be weary of living. He had seen enough of the world, to discern how unfit a place it was to continue to dwell in. He wanted to breathe in nobler air, and inhabit better regions. And we shall soon see how be fled thither, when we have touched on those works of his, that have been hitherto unmentioned, the account of which stands thus. In 1690, he published 'A Funeral Sermon for Mrs. Esther Sampson, late wife of Henry Sampson, Dr. of Physic, who died Nov. 24, 1689, from Luke xiii. 16.' In 1695, 'A Discourse relating to the much lamented Death, and solemn Funeral, of our incomparable and most gracious Queen Mary, of most blessed memory; dedicated the Right Honourable Rachel Lady Russel.' to In 1698, 'A Sermon on the much lamented Death of that reverend and worthy Servant of Christ, Mr. Richard Adams, M. A. sometime Fellow of Brazennose College in Oxon; afterwards Minister of St. Mil dred's, Bread-street, London: more lately Pastor of a Congregation in Southwark, who deceased Feb. 7, 1698.' The same year also he printed 'A Sermon preached on the Day of Thanksgiving, Dec. 2. 1697,' and another 'to the Societies for Reformation of Manners, from Rom, xiii. 4.' In 1699 he printed A Funeral Sermon for that reverend and most laborious Servant of Christ in the Work of the Ministry, Mr. Matthew Mead,' who deceased October 16th, this year, which is dedicated to the Lord and Lady Haversham. The same year also came out another discourse of his, concerning the 'Redeemer's Dominion over the invisible World, and the Entrance thereinto by Death; Preached on the Occasion of the Death of John Hoghton, Esq. eldest Son of Sir Charles Hoghton, of Hoghton Tower, in the County of Lancaster, Bart.' And soon after, came out the 'Funeral Sermon of the Reverend Dr. William Bates,' dedicated to his Grace the Duke of Bedford. In 1701 he printed 'A Two-fold Discourse, of Man's Enmity against God, and Reconciliation between God and Man, from Col. i. 21.' He would be very pleasant sometimes in his last sickness, and converse freely with such as came to visit him; and they were many of all ranks. Among the rest Richard Cromwell, (who was now grown old, and had lived many years retired from the world, since the time when Mr. Howe was his domestic chaplain,) hearing that he was going off the stage, came to make him a respectful visit, and take his farewell of him before he died. There was a great deal of serious discourse between them. Tears were freely shed on both sides, and the parting was very solemn, as I have been informed by one that was present upon the occasion. Many elder and younger ministers also frequently visited him, and he was very free in discourse with them, and talked like one of another world, and that had raised and uncommon hopes of that blessedness there, which his heart had long been set upon. Having been very bad one evening, and being by the next morning unexpectedly recruited, he was visibly cheerful: which being taken notice of by those that were about him, he said he was for feeling that he was alive; and yet he was most willing to die, and lay that clog (as he called his body) aside. Of this there is a plain proof, that he once told his wife that though he loved her as well as it was fit for one creature to In 1702 he published the 'Second Part of the Living Temple, containing Animadversions on Spinosa, and a French Writer pretending to confute him; with a Re-love another, yet if it were put to his choice, whether capitulation of the Former Part, and an Account of the Destitution and Restitution of God's Temple amongst Men;' which is dedicated to William, Lord Pagett, Baron of Beaudesert in the county of Stafford. The same year he also published 'A Sermon at the Funeral of Mr. Peter Vink, B. D.' to die that moment, or to live that night, and the living that night would secure the continuance of his life for seven years to come, he declared he would choose to die that moment. Being at last quite worn out, he finished his course with joy, April 2, 1705, and was translated into the calm and peaceable regions of the blessed above, On November 5, 1703, he preached a sermon on Col. where nothing but perfect charity and serenity reign i. 13. which he afterwards printed. for ever. iii. 14. Some time after his decease, my good friend Mr. George Hughes of Canterbury wrote to Dr. George Howe, the eldest son of his deceased uncle, desiring an account from him of what manuscripts Mr. Howe had left behind him, or any particularities that were fit to be communicated to one so nearly related to him, and that had so great respect and value for his memory. The Doctor returned him an answer in the following words; And the last thing he published, was A Discourse of He was interred in the parish church of St. AllhalPatience, relating to the Expectation of Future Bless- lows, Bread-street: and his Funeral Sermon was preachedness,' to which there was afterwards added an Ap-ed April 8, by his great admirer, and most respectful pendix, which came out in 1705. And this was what fellow-labourer, Mr. John Spademan, from 2 Tim. he now had particular occasion for. For having employed his time, strength, and interest in the most valuable services, he by this time was wasted with several diseases, which he bore with great patience, and a resigned submission to the will of his heavenly Father. He discovered no fear of dying, but even when his end drew near, was very serene and calm. He seemed indeed sometimes to have been got to heaven, even before he had laid aside that mortality, which he had been long expecting to have swallowed up of life. It was observed, and is I believe to this day remembered, by some of his flock, that in his last illness, and when he had been declining for some time, he was once in a most affecting, melting, heavenly frame at the communion, and carried out into such a ravishing and transporting celebration of the love of Christ, that both he himself, and they who communicated with him, were apprehensive he would have expired in that very service. And though nature was considerably spent in him, yet was there somewhat even in the manner of his dying that was remarkable, and worthy of observation. 'SIR, 'I AM extremely concerned that some time before my honoured father's decease, I was utterly disabled to reap the advantage myself, and communicate it to friends, of the large memorials he had collected, of the material passages of his own life, and of the times wherein he lived, which he most industriously concealed, till his last illness, when having lost his speech, which I thought he would not recover, he surprisingly called me to him, and gave me a key, and ordered me to bring all the papers, (which were stitched up in a multitude of small volumes) and made me solemnly promise him, notwithstanding all my reluctance, immediately to destroy them, which accordingly I did; and have left me no other of his writings, but his short sermon notes, excepting some passages in the frontispiece of the Bible he used in his study, which I here transmit to you, and know it will be very acceptable. I am sorry I can give no further account, but that is a magnum in parvo, &c. and copious stream of celestial rays, from the lofty throne of the Divine Majesty, did seem to dart into my open and expanded breast. I have often since with great complacency reflected on that very signal pledge of special divine favour vouchsafed to me on that noted memorable day; and have with repeated fresh pleasure tasted the delights thereof. But what of the same kind I sensibly felt through the admirable bounty of my God, and the most pleasant comforting influence of the Holy Spirit, on Oct. 22, 1704, far surpassed the Your sincerely affectionate kinsman, most expressive words my thoughts can suggest. I and humble servant, then experienced an inexpressibly pleasant melting of GEORGE HOWE.' heart, tears gushing out of mine eyes, for joy that God should shed abroad his love abundantly through the hearts of men, and that for this very purpose mine own should be so signally possessed of and by his blessed Spirit. Rom. v. 5.' I am, The transcript from the blank page in Mr. Howe's Bible, which the foregoing letter refers to, was in these words following, which were written with his own hand; and they yet remain there. His introduction or preface to his last will and testament is peculiarly solemn, and a noble confession of his faith. It runs thus: 'I John Howe, minister of the Gospel of Christ, in serious consideration (though through God's mercy in present health) of my frail and mortal state, and cheerfully waiting (blessed be God) for a seasonable unfeared dissolution of this my earthly tabernacle, and translation of the inhabiting spirit into the merciful hands of the great God, Creator, Lord of heaven and 'Dec. 26, 89. Quum diu apud me serio recogitarem, præter certum et indubium assensum rebus fidei adhibendum, necessarium insuper esse vivificum quendam earundem gustum et saporem, ut majori cum vi et efficaciâ in ipsissima cordis penetralia sese insererent; ibidemque altiùs infixæ, vitam eo potentiùs regerent; neque aliter de bono Deum versus statu conclusum iri, sive sanum judicium posse ratum haberi; cumque pro concione, 2 Cor. i. 12. fusiùs tractâssem, hoc ipso mane ex hujus modi somnio dulcissimo, primò | earth, whom I have taken to be my God, in and with evigilavi: mirum scilicet à superno Divinæ Majestatis, his only-begotten Son, Jesus Christ, who is also over solio cœlestium radiorum profluvium in apertum meum all, God blessed for ever, and my dear and glorious hiansque pectus, infusum esse videbatur. Redeemer and Lord; with and by the Holy Spirit of grace, my light, life, and joy; relying entirely and alone upon the free and rich mercy of the Father vouchsafed on the account of the most invaluable sacrifice and perfect righteousness of the Son, applied unto me, according to the Gospel-covenant, by the Spirit, for the pardon of the many seriously-repented sins of a very faulty fruitless life, and the acceptance of my person, with my sincere though weak desires and endeavours to do him service in this world, especially as my calling, wherewith he graciously honoured me, did more particularly require, in promoting the welfare and salvation of the precious souls of men.' 'Sæpiùs ab illo insigni die, memorabile illud Pignus divini Favoris, grato animo recolui, atque dulcedinem ejusdem iterum atque iterum degustavi. 'Quæ autem Octob. 22, 1704. in genus mirandâ Dei mei benignitate, et suavissimâ Spiritus Sancti operatione percepi, omnium verborum quæ mihi suppetit copiam, plane superant! Perquam jucundam cordis emollitionem expertus sum, fusis præ gaudio lachrymis, quod amor Dei per corda diffunderetur, mihique speciatim donato in hunc finem Spiritu suo. Rom. v. 5.' For the sake of such readers as understand not the Latin tongue, I shall add a translation of these memorable passages, made by Mr. John Spademan, than whom none ever more esteemed and valued the author of them. Besides his forementioned works, he wrote also several prefaces to the works of others; as to Mr. Chorlton's Funeral Sermon for Mr. Henry Newcome of Manchester; to the third volume of Dr. Manton's Sermons, by way of Dedication to King William, in 1689, to Mr. Flavel's Discourse of Mental Errors, &c, But I know not how to close my account of this excellent person without adding somewhat as to his cha 'Dec. 26, 89. After that I had long, seriously, and repeatedly thought with myself, that besides a full and undoubted assent to the objects of faith, a vivifying, savory taste and relish of them was also necessary, that with stronger force and more powerful energy, they might penetrate into the most inward centre of my heart, and there being most deeply fixed and root-racter, though I am very sensible it cannot easily be ed, govern my life; and that there could be no other sure given. It must have something in it that is very great ground whereon to conclude and pass a sound judgment, and peculiar, or it will not be just. For my part, I on my good estate God-ward; and after I had in my am far from thinking good Mr. Spademan at all excourse of preaching been largely insisting on 2 Cor. i. ceeded, when he represented him as one, who had 're12. This is my rejoicing, the testimony of a good ceived from the Father of lights so great a variety of conscience, &c. This very morning I awoke out of a both natural and Christian perfection, that he was not most ravishing and delightful dream, that a wonderful | only a shining light and ornament of his age, but an inviting example of universal goodness.' That God tion of any thing in his performances. Nor is this his gave him an uncommon skill in the word of righteous-case alone; for Bishop Fell in his Life of Dr. Hammond, ness;' and that he had peculiar advantages for under- who was certainly a very great man, says that that standing the Oracles of God; a large fund of natural learned doctor's style was 'encumbered with parentheses, endowments, improved by superadded preparatives which made it difficult to vulgar understandings.' unto the study of the scriptures; a rich treasure of Several have been of the same opinion with respect to human learning, particularly a thorough knowledge the style of Mr. Howe, which Mr. Wood mentions of pagan theology, by which he was enabled to descry with so particular an encomium. We may bear with the shortness and mistakes of human reason, which such a commendation of one of his character, it being faculty he well understood to use in subordination unto a thing so uncommon with that author. But methinks Christian faith, whose mysteries he was able to free it looks a little ill-natured, immediately upon his speakfrom the objections of cavillers.' 'He took care to washing so favourably of one, to pour such contempt on the the vessel, that it might be receptive of Divine com- rest of his persuasion, who he says are 'most of them of munications. And to these he added unwearied dili- sour and unpleasant converse.' It may be they were gence, humility, and prayer, which was the delight and not to his gust: which is the less to be wondered at, solace of his whole life. He unfeignedly sought God's since he was so little to theirs. But this might well glory, and the good of the souls of men. He was im- enough have been spared, seeing it was not thus with partial and faithful in reproving of sin, without respect Mr. Howe, of whom he was now writing; for he was of persons; easy of access, and condescending to the generally cheerful, and inoffensively pleasant. lowest; and indeed became all things to all, that he might gain the more. And ready to assist all the necessitous and distressed, that he had opportunity of doing good unto. He was furnished with fortitude of mind, able to encounter the most grievous sufferings; and an eminent example of a truly Christian patience, under very sharp afflictions. And he finished his course with uncommon joy: and few ever more experienced a divine peace and serenity of mind, at the nearest approaches of death.' As to his person, he was very tall, and exceeding graceful. He had a good presence, and a piercing but pleasant eye; and there was that in his looks and carriage, that discovered he had something within that was uncommonly great, and tended to excite veneration. His intellectual accomplishments were eminent. He was one of great abstractedness of thought, a strong reasoner, and one that had a very penetrating judgment, which carried him as deep into a subject, as most men ever went that handled it. He had bright natural parts, and they were greatly improved by study and experience. He had an admirable way of thinking upon any subject that offered; and many times very surprising turns in discoursing upon it. His ministerial qualifications were singular. He could preach off-hand with as great exactness, as many others upon the closest study. He delivered his sermons without notes; though he did not impose that method upon others. He had great copiousness and fluency in prayer; and the hearing him discharge that duty upon particular sudden emergencies, would have been apt to have made the greatest admirer of stinted forms ashamed of the common cavils and objections against that which is usually called extemporary prayer. He was an excellent casuist, and would clearly solve the greatest difficulties that practice was concerned in. And though in his sermons there was often an uncommon depth, especially at the beginning, yet he took care to become plainer in the sequel; and before he concluded, generally came with great pungency home to the consciences of his hearers; so that they must be greatly faulty, if they did not come away from hearing him both wiser and better. He was one of remarkable prudence himself, and much valued and commended it in others. It was a common saying with him, that he was so far from questioning whether prudence was a virtue, that he reckoned imprudence to be a great vice and immorality. He was not apt to be swayed by interest, nor could any thing bias his judgment. And it may be said of the greatest sagacity, and the noblest accomplishments, that he was one of great civility, candour, and ingenuity. He was very courteous to strangers, or others that came to visit him, and received them with great decency: and never could be of the mind of those that reckon religion and piety inconsistent with good breeding. Even Mr. Wood the Oxonian himself, who very seldom has a word to say in favour of a nonconformist, when he comes to Mr. Howe is so unusually complai-him, as is usually said of those of the strongest reason, sant to him, as to own that he was 'a person of neat and polite parts,' and 'moderate and calm in the smaller matters that were under debate between the church and his party.' I'm afraid, if he had seen some of the things here published, he would have retracted the latter part at least of this fair character he gave him. Nay, and he goes so far as to commend his style too, which he says is 'fine, smooth, and natural.' But here I doubt many will think his good humour has carried him too far, and tempted him to strain a point; his style (as great a man as he was) being very commonly objected against, and thought the most liable to excep i Dedication of his Funeral Sermon for him, p. 1040. k Funeral Sermon, page 1043, &c. He knew how to address himself suitably to the greatest persons, without the least mixture of what was mean or servile; and yet was able to condescend to inferiors: and was very affable to younger ministers, whom he would use with an easy freedom, offering them as there was occasion the kindest advice. 1 Ath. Oxon. vol. ii. page 1014. |