The good old Puritan, Tuckney, suspected that Whichcote was promulgating a type of Christianity which could dispense with ordinances--"as though in this life wee may be above ordinances,"--and it must be confessed that there was some ground for this suspicion. He was no "enthusiast" and he in no way shared the radical anti-sacramentarian spirit of the small sects of the Commonwealth, but it belonged to the very essence of this type of religion, as we have seen in every varied instance of it, to hold lightly to externals. "The Spirit," as Whichcote once said, "makes men consider the Inwards of things,"[65] and almost of necessity the grasp slackens on outward {303} forms, as the vision focusses more intently upon inward and eternal realities. It is one of his foundation principles that "we worship God best when we resemble Him most,"[66] and if that is true, then the whole energy of one's being should concentrate upon the cultivation of "the deiform nature," "the nativity from Above." The real matters of religion, as he keeps insisting, are matters of life and inner being, the formation of disposition and the right set of will. But these vital things have been notoriously slighted, and "men's zeal is employed in usages, modes and rites of parties"; in matters that are divisive and controversial rather than in "things that are lovely in the eyes of all who have the Principles of Reason for their rule."[67] The great differences in religion have never been over necessary and indispensable Truth; on the contrary the disturbing differences have always been and still are "either over Points of curious and nice Speculation, or about arbitrary modes of worship."[68] Just as fast as men see that religion is a way to fullness of life, a method of attaining likeness to God, and just as soon as they realize that God can be truly worshipped only by acts and attitudes that are moral and spiritual, _i.e._ acts and attitudes that attach to the deliberate consent of the inner spirit, Whichcote thinks that "rites and types and ceremonies, which are all veils," will drop away and religion will become one with a rich and intelligent life.[69] We can well understand how this presentation of Christianity as "a culture and discipline of the whole man--an education and consecration of all his higher activities"[70]--would seem, to those accustomed to dualistic theologies, "clowdie and obscure." It was, however, "no newe persuasion." In all essential particulars it is four-square with the type of religion with which the spiritual Reformers of Germany and Holland had for more than a century made the world acquainted. But, {304} in the words of the Epistle to the Hebrews, somewhat adapted: "all these, having had the witness borne to them through their faith, received not the promise in full, God having provided some better, _i.e._ fuller, thing, that they should not be made complete, apart from those who succeeded them and fulfilled their hopes."