The principles of Protestant truth and peace in four treatises : viz. the true state of liberty of conscience, in freedom from penal laws and church-censures, the obligations to national true religion, the nature of scandal, paricularly as it relates to indifferent things, a Catholick catechism, shewing the true grounds upon which the Catholick religion is ascertained / by Tho. Beverley ...

THE PRINCIPLES OF PROTESTANT Truth and Peace .

IN FOUR TREATISES .

VIZ. The TRUE STATE of LIBERTY of CONSCIENCE , In Freedom from Penal Laws and Church-Censures .

The OBLIGATIONS to NATIONAL TRUE RELIGION .

THE NATURE of SCANDAL , Particularly as it relates to Indifferent Things .

A CATHOLICK CATECHISM , Shewing the True Grounds upon which the Catholick Religion is ascertained .

Zech. 8. 19. Love the Truth and Peace .

By THO. BEVERLEY Rector of Lilley in Hertfordshire .

LONDON , Printed for Tho. Parkhurst and Will . Miller at the Bible and Three Crowns in Cheapside , and the Acorn in St. Paul's Church-yard . 1683.

To the Reader .

I Have very sadly observed the great distress of Humane Affairs , through miscarriages every way in point of Religion .

For while the Powers of this world and Ecclesiastick Jurisdictions take it for their Right , to impose by severe Penalties , and dreadful Censures , what they think fit under so great a name ; they yet neither can assure any one , they are not , or do not use to be mistaken in their recommendations ; or that all their Authority or Power shall excuse and acquit those that obey them , when they appear before Gods Tribunal ; so that it is impossible the Judgment or Conscience should have any repose here .

On the other side , some not only out of Recoyl for self-preservation , or out of design , but from Furious Wild Principles , have broken out into publick disturbance , to make room for what they have proclaim'd , as the Kingdom of God and Christ , to the great scandal of True Religion , the imbrewing their hands very horridly in Blood , and the seeming Justification of utmost Rigors , against any pretences of Religion , except according to Law .

Besides all this , private Feuds and Animosities , vehement and angry disputes , are every where clamorous , and people hereupon in great Amuse , what they should believe or do .

Now since there is no doubt , all these evils are foreseen by God ; there is as little doubt , that there are sure Remedies provided against them .

I have then upon the whole this account to give the Reader .

That the observation of so many Counter-Cries of Opinion , such great Exasperations in mens Affections , such Complaints of oppression of Conscience by undue Laws , such Recriminations of Faction , Sedition , Fanaticism , not only among Christians , but among Protestant Christians , and of the same Common National Interest , mov'd me to seek Retirement to some Rock of Certainty , that I might be at perfect Peace upon , in full satisfaction of Judgment and composure of Affection : and having found Natural Religion as certain as our Faculties , and Fundamental Christianity , in most things of the same immediate certainty as Natural ; in all things after due exploration , of the same final certainty , I am so far at Peace in my Judgment , as to have no doubt WHAT IS TRVTH in relation to Eternal Happiness , if ten thousand more of Opinions encompassed me round about ; so far at Peace in my Affections , as not to be in Commotion with any man that gives Testimony to Christian Charity , that he is a strict observer of Natural Religion , and Fundamental Christianity ; one Essential Rule of both which is , Love , Peace and Mercy to all that are centred in this Natural Christian Religion , though they may adjoyn or refuse some Eccentrick Placits that do not harm the Foundation .

Lastly , I am assur'd this very Natural Religion espoused by Christianity , well considered and observed , would disarm the world of those Instruments of Cruelty in the Cause of Religion , so extreamly abhored by it ; whether used by angry supreme Powers , or unjustly taken up by Seditious , Ambitious or Fanatick Subjects . Which Cruelty men are sain to borrow from wild Beasts , no such being given by the Gracious Author of all things to so excellent a Nature as he made the Humane , and therefore most certainly not by the Redeemer , nor his Religion , who came to fill the world with Innocency , Goodness and Peace , after so great an Invasion of Barbarity and Cruelty .

Now having found this satisfaction my self , I make offer of it , if it may be the same to others , asking only Candid Interpretation in particular management , the main Principle being above the need of pardon or the Fear of Indignation .

Although the Discourse ( being intended much shorter ) is not distinguished in the Body of it into Chapters or otherwise ; yet that the Reader may have a guidance into the main Designs of it , I have prefixed this Summary of Heads of Discourse following each other .

The Contents . THE Introduction , Explaining the Text , and shewing the merciful Design of Christianity against contrary appearances . The always present way of determining Doubts in Religion , 1. to 8. Of Natural Religion , as sure , as our Faculties , and the Examination of Things by it , 10. to 26. Of Natural-Religion , united by Christian Religion to , and with it self , as the only Assurance and Test of Revealed Religion , and of the little value of Ceremonies in Religion either Natural or Christian , 27. to 45. Of Natural Religion , the only standard of Humane Paenal Laws in Religion , 45. to 79. Of the great use of Natural Religion , in composing , and deciding Differences in Christian Religion , applied to some of the greatest Controversies in it , 80 , 82. Of the first Principle of Peace in Christianity it self ; The important Honourable Business , given as one Rule to walk by , wherein it engages all its Disciples ; several ways producing peace , 88 , to 94. Of the grand Principles of the Vnion of Christians into one Body , on which love and peace are infallibly to ensue , 95 , to 99. Of Heresie , and the nature of it , cutting off from that Vnion , exemplified in Popery , and whether the Roman Society be a True Church . Of Schism , and its nature , as it cuts off from the Body of Christ , 99 , to 110. Of the Laws for Christians , being imbodied in a Catholick Church ; in particular Congregations or Churches ; and the Order of Both to National Christian Constitutions . Of the great value the word of God gives to Publick National Religion , requiring our utmost attemperation of our selves to it consistently with conscience . Of the Peace of Christianity in relation to the Ministerial presidency of it ; in relation to Magistracy , to Vniversal Goodness , 121 , to 127. A Lamentation over the World's unhappiness in relation to so excellent a thing as Religion , and Christian Religion , 127. An Offerture for the Amicable Return of all Protestants one to another within our English Nation , and the Methods of it , 136.

ERRATA .

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ISA. XI . 6 , 7 , 8 , 9. The wolf also shall dwell with the lamb , and the leopard shall lie down with the kid , and the calf , and the young lion , and the fatling together , and a little child shall lead them . And the cow and the bear shall feed , their young ones shall lie down together : and the lion shall eat straw like the ox . And the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice den . They shall not hurt , nor destroy in all my holy mountain : for the earth shall be full of the knowledg of the Lord , as the waters cover the sea .

THIS Context is a high and eloquent Declaration of the excellent , peaceable , and benign Temper that Christianity introduces into the world , under the emblem of a general pacification between the mighty and the weak , the armed and unarmed , the noxious and innocent , the oppressive and oppressed parts of the Creation .

And whether we look upon it as a description rising out of the Rules and Principles , whose natural and genuine effect where ever they take , will be such as is here drawn out ; or whether it be also a Prophecy of what shall in some time at least come universally to pass , that there shall be such a noble experiment of true Christianity in the world , as we have great reason to believe there shall : And so whether the effect shall be throughout to conversion , and the truly Christian change ; or whether it shall only smooth and polish many men who have not the true Grace of God within , but shall be asham'd in such a land of light to deal Isa. 26. 10. perversly , and not to behold the majesty of the Lord , in that transcendent Goodness and Grace he appears in , both in the Commands and great Exemplar of ; yet so that there shall be a multitude of sincere Converts to that state .

However we expound either of these , they are both alike to the discourse intended ; it being undoubted that Christanity alwaies lays the grounds and reasons , gives the commands , and urges the precepts , inspires the temper here describ'd , and doth most effectively in all times upon many , ( though few comparatively ) and in all reasonable hope shall upon the generality in some time so prevail in the world , that all that Belluine , Ferocious , and Salvage Temper of men shall be put off , and proscribed the world ; the hearts of men being either truly chang'd by the Grace of God , or universally so far convinced by high considerations and over comming light ( for the knowledg of the Lord shall cover the earth , as waters do the sea ) ; that at least they will not discover that Leonine , and Wolvish Temper ; that cruelty and venome so natural to mens hearts in this sinful and degenerate state .

And this extends not only to the superseding the cruelty of action , oppression , spoyling of goods , imprisonment , Massacres , martyrdoms , and all sort of Tortures ; but to the taking away that poyson of Asps that is in mens lips , the Lyon-like teeth of slanders , and invective , the swords and knives of cruel mockings and Revilings men offer one to another in the management of Religious Controversies .

For these things the Prophet speaks of , are especially to be understood with respect to Religion , as men are upon their hatred to true Religion , or the mutual differences in it , become Lions , Leopards , and Tygers in their executions ; Cockatrices , Aspes , and Scorpions in their bitter words and Anathema's . All which according to the influences of Christianity upon mens minds declared in this Prophecy , shall be taken out of the world ; except upon the account of those things alone , which will be causes of mens eternal damnation at the Tribunal of God and Christ , if the infliction be Spiritual ; or such iniquities as God hath indeed commanded to be punished by a Judg in this world , if the sentence be temporal . Of such a change as is here set out , the Apostle Paul was a great and remarkable instance , whose conversion as it hath been thought a prophetic Pattern of the calling of the Jews , so ( it may be as well thought ) of this happy transmutation of the world , most probably concurrent with it , if either be universal , as we have reason to hope ; for he was taken in the very manner of a fierce and wild beast breathing out threatnings , and slaughter against the Disciples of the Lord , and immediately Acts 9. 1. turned into a meek , merciful , tender , and compassionate Lamb , over whom at his conversion there shone a light round about him , in resemblance of this knowledg of the Lord that shall cover the earth ; at the brightness of which they that journeyed with him , stood speechless , which might allegorize the making tame even those in such a day of Divine Appearance that are no true Converts .

Now this Apostle ( as we know ) ever after breath'd nothing but the Love , Meekness , and gentleness of Christ , in himself ; and offers in all his writings to inspire it into others , as we shall have abundant occasion in the progress of this discourse to observe ; severe in nothing , but what was irreconcilable with this excellent Christian spirit .

Object . Before I pass on , I shall only remove one Objection which may seem a very great one , viz. That our Saviour saith by way of surprize upon any such expectations , Suppose ye that I am come to send or give peace on the earth ? Think not so , I came not to send peace on the earth ; I Mat , 10. 3 , 4. &c. Luke 12. 51. &c. tell you , nay ; but rather division , and a sword and a fire ; For I am come to set a man at variance , &c. and from henceforth there shall be five in one house , divided three against two , and two against three , &c.

Answ. In answer to this , we may easily perceive our Saviour in this place speaks neither his own intention and design , nor the proper tendency and rational effect of his Doctrine ; for in that sense he saith to his Disciples , attempting to imitate the fiery zealot spirit , Ye know not what spirit ye are of : for the Son of man comes not in a Chariot of fire to destroy all that will not be of his Religion ; for he came not to destroy mens lives , but to save them , Luk. 9. 55 , 56.

In this place therefore , he only signifies what would arise through the great Corruption of man , whose lusts and passions would be apt to swell and rage at so excellent a Doctrine , so destructive to sin , and to all false Religion , defended by long possession , and ancient Tradition , and composed for the Patronage of mens lusts . Hence men would be implacably set against the Religion of Christ , and would be divided with extreme hate from those that espoused it as their chief interest and happiness , and not be drawn to Apostatize from it , though it gathered upon them the spite and rabid Inclinations of the world in general , and of their nearest Relations in particular . Indeed the prophane , and enemies of Christianity , are wont to cry out against Religion on such occasions , as if it wrought all the mischief in such cases , when it is their own wickedness that troubles things ; as Solomon says , The foolishness of man perverteth his way , and then his heart fretteth against the Lord .

This then abates nothing from the grand Importance of these words , which I shall endeavour so to discourse , as to shew that Christianity lays down those Foundations of Unity , Peace and Kindness upon Religious Accounts , as are sufficient in the Nature and Reason of them to take off all manner of Barbarity , Fierceness and Malignity in actions and words concerning Differences in Religion ; so that there should be no hurting and destroying , but what is just , and deserved punishment of evil ; Evil truly and really so , and not different Religions only , without that natural real evil , much less different apprehensions in the same Religion , almost , if not altogether unavoidable ; nor should the names of Contumacy , Faction , Sedition , be a salvo , or shelter sufficient for men to cover their Cruelties under , directed indeed against different sense in Religion , whatever else they pretend .

And if the true measures given us by the Gospel were observed and pursued , they would certainly and effectively reconcile mankind in general , and Christians among themselves in particular , removing all Animosities , and making them most tender , compassionate and benign one towards another , even towards them that are not yet come to the knowledg of the Christian Truth , much more to them that profess that Truth with themselves , though they dissent in some things , wherein they are taught by their profession to do it with modesty , esteeming and preferring one another in honour each above themselves , even then when they cannot in their particular distant sentiments part with that they are perswaded is Truth . For if obstinacy , contumacy , pride or singularity shall be charg'd upon one another by each d●ffering party , and pursued with penalties by the stronger , and these faultinesses pretended to be the things only against which the Austerities are levell'd , and not the difference in judgment ; yet if there be no other standard to judg of these truly culpable things , and that indeed deserve the humane severity due to them in all other cases , as well as differences in Religion , if any other but God , who knows mens hearts could judg of them ; but if there be , I say no other detection of them but this , That the one Dissenter cannot come over in judgment to the other ; that i● , the Inferiour to the Superiour in power especially ; the case is still the same , that all must come to one opinion , or maligning one another still continue , not professedly for the dissent , but for those other evils , of which yet that dissent shall be the only proof , and accounted sufficient proof too .

I would therefore by divine Assistance endeavour so to manage this Discourse , as to secure it from such elusion . I confess the undertaking , as it is of great moment , so is very difficult ; and whoever considers what hath continually been done in the world , and how things of this nature have been intangled and perplexed , would not believe there should be any such Rules of prevention in nature , or that God hath design'd any such for the good of mankind , and by measuring from what is past to future expectation , may look upon any Discourse to such a purpose as Vtopian and Imaginary . Seeing the Christian Religion so humble , peaceable , modest and amicable , and that hath the only true Rules of this Peace , hath yet been so unsuccessful herein , that as at the first it was the Butt against which all sorts of Cruelty and Barbarity discharg'd themselves in the Confessors and Martyrs of it ; so since , it hath been made the seat of those unholy holy Wars , perpetual Controversies and Disputes carried on with great wrath and clamour ; and worse than that , a kind of Aceldama , or Field of blood , by the horrid and unnatural furies of Christians one against another .

But to conclude from hence , True Religion and Christianity hath not a fitness , or less of fitness , than false Religion to beget in mens minds that Amity , Union , and Peace spoken of , by fixing such principles and fundamentals , as Christians might concenter upon , notwithstanding their various senses in many things ; and by induing them with such a spirit of wisdom as is pure , peaceable , gentle , and easie to be intreated , full of mercy and good fruits , is to take off the load from the Degeneracy and Corruption of humane nature , and to charge it upon the most excellent thing in the world , Religion , and Christian Religion , whose very Excellency is the true and only reason why Corruption , and all the malice of Hell planted themselves against it with all the force they could to have bar'd it out of the world ; and when it prevailed against those Gates of Hell , and setled it self , then to adulterate , debauch and divide it ; which attempts , and the resistance to them , hath made it fuller of commotion and noise , than false Religion ; which being held in peace by Sin and Satan , as their intire and undivided Territory ( no sound of true Religion coming in ) , there is not that reason for a disturbance .

There is therefore no Argument of moment to be drawn from hence against the Christian or Reformed Protestant Religion from the divisions of the Teachers and Professors of it ; for it being demonstrated ( as it may very plainly be ) that it is not from the nature of Religion it self ; it then remains , it is only from the pravity of men , and design of Satan , who are not so concern'd against any other Religion , not feeling that destruction from any but it . Thus therefore the waves and storms beat more vehemently against the Rock of Truth ; that there is more rage , and foam , and froth about it is not from the unquietness of the Rock , which is always firm and still , but from the unruliness of the waves .

Nor is the dead Sea of a false Religion , or a total Ignorance in Religion , because it hath a dead calm upon it , like the blood of a dead man , more safe than these Religious Rev. 16. 3 ▪ Commotions ; for every living soul dyeth in that : There is certain Death there ; but motion argues Life , and tendeth to it ; though there are other hazards appertaining to motion , yet still there are possibilities of life . A Fever is a degree of Cure , compared with a Lethargy ; and dissents , if well and Christianly moderated by the running to and fro of mens understandings , increase Dan. 12. 4. Knowledg , maintain Action and concern in Divine Things , resine Doctrines and Professions ( which else like stagnated waters are apt to corrupt ) make more evidently appear , that which cannot be shaken : This indeed is not to be applied to absolutely necessary and fundamental points of Faith , Worship , or Practise ; for though by opposition th●y also are much fortified and confirmed , yet that is by Supreme Power , bringing good out of evil , but none may do evil that good may come ; nor doth it introduce Scepticism in any thing we ought to know , but every man ab●unding in the sense of his own mind , offers his own , and receives the Reason of others , proving all things , and 1 Thes. 5 21. holding fast what he finds best ; with all toleration and condescension to those that think disseringly from him .

I come therefore now to the main of the Discourse ; and to make good , that the Nature , Constitution , and Rules of Christian Religion are most exactly prepared to ingenerate , promote , and establish love , peace and quietness among men , even Vniversal and Oecumenical peace , but especially among Christians , and that by the most compendious Authority , viz. the word that is nigh to us in Scripture , and true and undoubted reason , without going up into Heaven , or down into the deep , or sending beyond the Sea , or turning over voluminous Writings of Ancients , Church-History , Tradition , which perplex things with endless intricacies ; for before any one can with due rational satisfaction receive them , he must for himself search them ; and when he hath done , compare , and be able by sagacity to find out the true Genius of the Writer , and distinguish what is sincere , from things spurious and counterfeit .

But suppose a man well satisfied herein ; yet still how various are interpretations ? and what contrary senses do the same periods yeild to several Readers ? and when all is agreed that can be agreed , it is incertain , except things are brought to a higher test , wherein the peccancy and lubricity , the oversight and weakness of humane nature have had place , or what hath been conducted by the Word and Spirit of God by true Wisdom , according to the pure and chast Laws of Christianity .

So that though all knowledg , and learning , reading , and acquaintance with the records of elder times , be most valuable , and to be desir'd in its due place ; yet as to the ascertaining our minds in what concerns us , not only to everlasting Happiness , but to present Peace ; God hath provided better for us , and within a nearer compass , wherein our search cannot be too curious or industrious , but within lesser room , for such a kind of acurate se●rch as is due to the Scripture , which in short gives us the conclusion of all matters necessary to life and godliness in present , would be more than the most of mankind have either leisure , patience , or skill for ; if extended upon the monuments of antiquity , so variously insisted upon for the finding out what men very often have a mind to find out in them , rather than fairly to take what is offered by them .

But the things I shall present as Christian foundations of universal Peace and Benignity , and most especially among the Disciples of Christianity , are such as are plainly found in the Word of God , and attested by sound reason .

1. The first Foundation of universal Peace , and Love , and Benificence in Religion given us by Christianity , is , The Vniversal Consent , Vnity , and even Vniformity in Natural Religion throughout the souls of men , if they would shew themselves men , and act as men , every where presum'd upon , and appeal'd to in the Gospel .

Under this Head I will endeavour these Three things .

1. To take a brief view of Natural Religion , observing the intimate union of Christian Religion with it , as Scripture brings it to light at its full lustre , and presents it at its full Dimensions .

2. To shew the great agreeableness of Christian Religion with Natural , and the testimony Christianity receives from it , in what it reveals above and beyond natural Religion , and the Reasons we have for our acceptance of it thereupon .

3. To observe the grounds of Universal Peace and quietness in the world upon its consent in Natural Religion offer'd to us by Scripture and Reason .

For that there are such grounds herein , I shall shew Christianity supposes , and that it strongly intimates they are the measure and standard of such a Peace and quietness to mankind in general .

Before I enter upon these , I must premise ,

1. That Natural Religion in many things doth not at first and immediately appear to us , but upon strong and sedate motions , thinking , reasoning , meditating ; as we recover natural science by study and labour in many points of knowledg , which yet being found , are most plain and evident .

2. There may be strong prejudice against some Principles of Natural Religion , and yet no more argument against the truth of them , than that in former times there was a general confident disbelief of the Antipodes , was a disproof of them , in which cases yet Truth will by degrees prevail to victory .

3. It is certain the true and lively characters of this Religion are so defac'd and blotted by the fall , that they cannot be perfectly recovered but by Revelation .

Many Truths clear enough in themselves concerning God , his Worship , the intercourse of the souls of men with him , and in relation to their eternal condition , yea and in plainer things than these , viz. concerning true Righteousness , Mercy , Humility , Soberness , Patience , are not seen but in their darker rudiments , till they are revealed by God ; but when they are so revealed , they so notably fall in , and unite with the remains of Natural Religion preserved in us , that they assure the same original writing of all , both what we find more immediately in our hearts by their own light , and what we receive from the Word of God . Yet so , that Natural Religion is no where found in that brightness as in the Word of God , though revelation being supernatural , is an orb above natural , yet so large that it comprehends this lower and less .

The notice● of Natural Religion by mans apostacy , retir'd as plants into the earth in Winter ; Divine Revelation , as the Sun returning at the Spring , encourages them , so that they sprout up afresh , and grow , being cherished by its warmer beams ; and so , that we know these newer notices are of the primitive implantation , by their being drawn out in a continuation from the elder roots .

Yea , those things that in the state of innocency had no place , viz. Faith in the pardoning-Mercy of God , and repentance , ( for there being no sin , there was no need of these ) by way of supposition of mans sin , and so great a goodness of God any way discovered to man , flow as freely from the same fountain of Natural Religion , as any other duties of it , as is after to be shown .

4. Notwithstanding all these former premisals that seem to abate from it , I affirm Natural Religion is a Basis for the common peace and quietness of Mankind , upon which they might easily so concenter as to preserve the world from blood and cruelty on religious accounts , if they would ( as I have said ) shew themselves men .

I come therefore to take briefly the intended view of Natural Religion , and to observe the intimate union of Christian Religion with it .

I. And first the acknowledgment of a supreme Being , the Lord and Giver of all , with all the Reverence , Love , Obedience , Service due to him as the great Author , Benefactor , Lord and Judg of the whole world , is the first most fundamental Principle of Natural Religion ; and so plain and evident , that whoever denies it , may without any brand of cruelty be dealt with as a Traytor to the Vniverse .

1. For first he hath unhindg'd the order , subordination , and dependance of things , and laid the foundation of a perfect anarchy and confusion He hath out assunder the sinews of Government , and laid all open to spoil and waste .

2. He hath undermined all gratitude , and dissolved the Laws of it , seeing receipt of being and preservation is the foundation of all gratitude ; and he that denies this , unties the obligation of Parental Love and affection in children , of duty and subjection in inferiors , and so offers to deprive them of superiors care and protection .

And there is no subterfuge allowable in this case ; for every man knowing he is neither the Author of his own being , nor the things that support it ; must therefore know he is indebted for his being and preservation somewhere ; and where can he so return it with reason , as to that Almighty Jehovah , whom reason it self alwaies presents , and universal nature and consent of mankind acknowledges .

3. Hereby all the most substantial reasons of doing well and avoiding evils , are turn'd into vanity ; for inward conscience of , conformity to , awe of a supreme righteousness ; guilt upon transgressions , fear of a supreme Judgment , are cut off at one blow ; and the best that can be said for Vertue , is but conveniency ; and when that alters , a man may do any thing ; every one therefore may justly demand security of him that denies a God , as of a suspicious person , of whom he is alwaies as in danger .

4. Such a one can have no conscience to suffer for , he hath no eternal condition to take care for , no higher Majesty to please , than on earth ; and so may well be forced by any severities to pay obedience in Religion to the Powers over him , which only he acknowledges .

5. Nor can he complain of injustice , who hath removed all measures of it out of the world , and consigned all over to fate or chance .

6. He that will make himself Heterodox to all mankind , and differs from the universality of humane nature , may well be turned out of that Community as a Monster .

II. That God can be but one , to him that acknowledges a God , is Mathematick demonstration ; seeing Infinite can be but one ; and to whom the whole love , service , and obedience of all creatures is due , He can be but one ; for if there were more , they must be Gods without love and service : he therefore that brings in more Gods than one , is a Traytor to the one true God , seeing more easily may the Firmament support two Suns , one Kingdom two supreme Princes ; than the nature of things more than one God ; Polytheism , or the owning more Gods than the one true God , is an iniquity justly to be punished by the Judg , being the first and prime Idolatry .

3. There being an acknowledgment of a divine Being , there must be immediately necessary a worship and service of him ; since there cannot be such a Beeing , so relating himself to mankind , but there is an immediate obligation arising hereunto : and to own God yet without such a relation to mankind ( as I united with the mention of God ) in the first particular , is but another sort of Atheism , full of all the mischiefs of that , which seems more perfect Atheism ; and so is not another , but to all the intents and purposes of it the same , and therefore deserves the same condemnation .

And if there be a worship , it must be publick and not private only , seeing the Glory of God is the universal interest and concernment of mankind , and therefore his honour in the worship of him is most justly under the inspection of Magistrates with whom common interests are intrusted .

Besides , there lies an obligation upon Communities as Communities , as well as upon single persons in their private capacity to worship God ; and indeed the greater the Community , the more solemn the service , the greater glory rises up to the Divine Majesty ; and the zeal of mens Devotion mutually more excited and inkindled : This therefore is most deservedly under the publick eye of Authority .

But this being agreed , it still remains what this service , this worship is ? And this is evident , there can be no worship of God acceptable to him , but what is agreeable to his Divine and Excellent Nature , so far as created Nature can comprehend it , can reach up to it .

For as the services of Princes are adjusted to their wisdom , Awe and Grandeur ; Antiques , Phantastique Gestures , and Mimick motions , become not the dignity of a grave and sage Court , nor sordid things its splendor .

God therefore being Infinite Spirit , Understanding , Reason and Goodness , his service must comport therewith to rationality , spirituality , and Conformity with his Goodness .

The First most excellent and absolutely necessary service and worship of God , is the presenting him a holy , pure , and intelligent Spirit , in a most lowly adoration of , and astonishment at his incomprehensible Perfections ; in a reverence , fear , and most intent love of him , in a ready obedientialness to all his commands and counsels , in a stedfast trust and reliance upon his Divine assistances , infinite Goodness , Bounty , and expectation of his gracious Recompences , in humblest aspirings to his likeness , and the fruition of him for ever : and all this with a continual eye at his Glory , and not to any lower end , but in subordination to this highest ; for seeing there is such an infinitely glorious Being as God , this is an undoubted Law of Rational Religion , In every thing to aim at his Glory ; and this is one essential difference betwixt the Graces of Holy men in Scripture , and the Morality of the virtuous Heathen , that God was always in the eye of the one , but the natural Beauty of virtue at the highest ; and their own Honour mostly , if not altogether in the view of the other ; which was undoubtedly a high offence , and under the Condemnation of Natures Law , if duly applied to it , and examined by it .

Next to this fundamental and most real worship of God , is that external worship , which from the same Reasons of Gods being infinite Understanding , Spirit and Truth , must be also most Intellectual , and spiritual in the Soul , guiding those Organs of the Body most prepared to rational use , but with the most plain , simple and unaffected attendance and compliance of gestures , according to the custom of Countries , as standing , kneeling , bowing , uncovering the head , and such-like decencies of habit and behaviour ; and these only as following and waiting upon Rational Service , which is all that Natural Religion requires of outward Ceremony .

This worship of God then in the Discourses of Wisdom , and Holy Reason concerning him , arising from deep Meditation , and Contemplation of him , Discourses of Obedience to him , and Conformity with his Excellent Attributes and Perfections , of eternal injoyment of him ; Declaration of his Works of Creation and Providence ; of his final judgments ; of that chief of his sublunary Works , Humane Nature ; Observation of the Degeneracy of man by sin , the Discourses of the possible Recovery and Restoration of man by Repentance , of the infinite patience of God , and his readiness to pardon , as a strong Incentive to Repentance .

For that that Doctrine is made known to men by the light of nature , consequentially , and by way of deduction , though not originally ingrafted , I make no doubt , and that these two ways :

1. By that obligation to forgive , planted in humane nature , and the inclinableness of generous minds to it , as an Excellency and Glory of Humane Nature ; and therefore it is most attributable to God , seeing all perfection derives from God , and is most attributable to him : To the Lord Dan. 9. 9. our God belong mercies and forgivenesses : He hath declared to man it does so , by inserting it as a Nobleness in his heart . They therefore that do not esteem it a virtue , and of most desirable practise in themselves , may upon that very reason dispair of it from God , seeing they count it wiser and better not to forgive ; and whatever is best and wisest , is most attributable to God .

2. By the patience of God towards sinners , which in its most natural Inferences leads to repentance , and is salvation ; Rom. 2. 4 , 5. 2 Pet. 3. 9. Infinite goodness not being willing that any should perish , but all come to repentance ; and therefore that penitential frame discoverable in humane nature , upon ingenuous sense of sin , answers this patience of God ; as the Eye and light , as the Ear and sound do one another , and both together are a connate Gospel in mans soul .

If any should think this a derogation from the Mediator , he will be satisfied , I intend no such , when I tell him , I esteem ; all those notions of Natural Religion and Morality , as continued to be planted in man , are from Jesus Christ , the Creator-Redeemer , by whom every thing was made that is made , who is that true light , that is the light of men ; the true light that lighteth every man that cometh into the world . Natural Religion therefore may well be inlaid John 1. 4 , 9. with Evangelical Lines , since it is all from Christ . The Apostles therefore , both St. Paul and Peter , discourse it as the great sin of men against natural Knowledg and Conscience , not to know that the goodness of God leadeth to repentance , to despise the riches of his long-suffering , and forbearance , to account it slackness , and not salvation , which could not be without the grace of God in a pardon made known by natural light ; nay indeed all impressions of Natural Religion continuing and moving to good actions after sin , are built upon Gods pardoning Mercy , because God allows , receives no worship from Devils , who find no place for repentance ; David therefore celebrates God thus , There is forgiveness Psal. 103. 4. with thee that thou mayest be feared ; that is , honoured , reverenced , worshiped and served , which could not be since mans sin , if thou didst not forgive .

Thus evident is the Doctrine of Pardon and Repentance , that if there be any such thing as Natural Religion since the fall , that must be a noble branch of it . The King of Nineveh had a confidence in this Mercy , that so peremptory decree of destruction notwithstanding , for the allowance Jonah 3. ult. of them a quarentine or forty days patience carried a solemn promise of Pardon upon Repentance in the very nature of it , else why was not the destruction immediate ? so he understood , and so it proved , and therefore it is a worthy part of religious publick discourse in the worship of God .

2. The second duty of Natural Religion is prayer to God , which our dependance upon God , our expectation from him , both for the holy and happy state of our minds in vertue and godliness challenges from us , the recommendation of our state beyond death into the hand of God as a faithful Creator requires it of us , the peaceable and prosperous order and government of the world , and of our nearer concerns in it , National , Domestick , Personal , provoke us to it ; Prayer for pardon and reconciliation to God , Vows of obedience to him , of returns to him by repentance , how necessary are they ? for upon supposition of sin and hopes of pardon , the same considerations enter into prayer that do into discourses of God .

Now this is a duty so natural , that not to pray is to restrain John 15. 4. prayer , to shut up and imprison a most natural motion and vent of the soul that is ready forcibly to burst out as water consin'd within bounds too close for it . David makes addresses to God as by one of his Attributes , Oh thou Psal. 65. 2. that hearest prayers , and therefore hast an universal congregation of suppliants about thee , to thee shall all flesh come .

3. Praises of God in the divine excellencies of his Nature and Beeing , in the glories of Creation and Providence , in his Mercies and continual Beneficencies to our selves and all his creatures , in his righteousness , judgments and severities upon the wickedness that is in the world , are a tribute to God so natural , that God as our Maker gives all men songs in the night , that is continual matter of praise even in the ordinary and extraordinary seasons : the whole Creation is one Mouth opened in his glory . This is so due and even necessary to be paid , that some Naturalists of no great reputation for Devotion , have upon the survey of the admirable works of God found his praises even bubbling up from them in Hymns of Praise .

4. The holy and reverend mentions of God upon all just and valuable Reasons , as in swearing by his Name , in Covenants and Pacts , in decision of controversies by testimony , in asseverations of truth , in promises , are among the Decrees of this Natural Religion .

Lastly , The universal Sanctification of the Divine Majesty in all our thoughts , words and actions , that in nothing we may reverse that acknowledgment we make in solemn duties ; who that calls God the b●st and greatest Names of Love and Awe in the highest d●grees , ( as Heathens did by the force of Natural Religion ) can deny or keep back any part of these from God ? or if any denies them , or does contrary to them by impious swearing , blaspheming the Name of God , or undervalues the awful and tremendous attributes , or what evidently and undoubtedly pertains to the Divine Honour and Glory ; who can say severity upon him is cruelty , but a due sacrifice to justice , as punishments for blood , rapine , unnatural lusts are ?

All these then are so plain and evident Duties , that they need nothing of further discourse , but only a sober reflection upon their own evidence in order to their prevalency in the understanding of men .

And for the manner of performance , besides the very gravity required in such awful actions , the prudence of rational nature in its solemn deportments , the greatest condecency required to divine things that can arise from nature and not from artifice , I know nothing to be added except a caution to rest here , and not to suffer the transports and inchantments of a fleshly imagination that is endlesly spinning out it self in forms and modes of divine worship , till that worship become not a piece of pageantry only , for that were harmless in comparison ; but the abomination of idolatry and superstition , most loathsome to that infinitely pure and spiritual Nature .

I come in the next place to consider how far time , place , distinction of persons in religious worship , are within the cognisance of the law and light of Nature . For I omit out of choice any discourse of sacrifices , which some have contended came in by natural instinct , as too copious for the present intendment , concluding they were ordained by God chiefly to typifie the true , ever breathing sacrifice of Christ , which service having performed , they expired in it , not only repealed by the Evangelick Law , but ( no doubt ) through the superintendency of Providence grown into disuse throughout the world , which together with those strong solid Reasons against their valuableness in themselves given by God , Psal. 50. 9 , 10 , 11 , 12. Mic. 6. 6 , 7 , 8 , 9. Heb. 9. 10 , &c. sufficiently argue they were not of natural notion , nor of the everlasting Righteousness of that Law .

Let us therefore , waving them , go on to debate the dictates of Primitive rules concerning time ; and I find but two things I can suppose injunctions of so ancient a date pertaining to it .

1. That the time be sufficient , capacious enough for the receipt of Religious duty and action , sufficient for the making ample inquiries and searches into Divine things ; for the souls commoration , and rest upon them for the discharge of Religious business and duty ; and so suitable and agreeable to the testification of our honour to the supreme Majesty , by offering such a proportion of our time together , such frequency of returns , with the favour of season , and redeeming season , when it seems to fly from us ; that in all we may have a liberal space for so grand a business in our more stated and occasional performances .

2. That in what concerns publick worship , the time be commensurate , as in the former particular , to all the ends and purposes of publick worship , the occasions and advantages of it , and particularly that it be known , agreed , and indicted for that service .

But for the seventh part of time , though undoubtedly pitcht upon with infinite wisdom , justice and ●quity in the fourth command , respecting Divine honour and business on one side , and humane occasion and diversion on the other ; yet it must certainly be said , the original ●allowedness of it is founded in Divine command , and must b● conveyed by undoubted tradition of that command , having no more natural in it , than the general compromise of the world in the distribution of Time into Sevens , or weeks , seldomer than which no reasonable sense of Religion could allow for the recurrency of solemn publick worship , mix'd with continued private devotions , as in extraordinary to every days service . Else I cannot perceive it could be defin'd by the laws of natural understanding . For place , these two things are also necessary .

1. That places be as agreeable as may be to the end ; secret and retired places for retired and secret worship ; places of domestick coveniency for Families ; and publick , known , and agreed , for publick worship .

2. That places for Divine Worship have the decency , gravity and solemnity that is suitable to such a degree and quality of business as is there to be negotiated ; not as any part of Divine Worship , or so much as having any influential conduciveness upon the mind in such action , but solely as the result of humane prudence adjusting every thing to its proper use and service , and with the decorum most natural to it .

For time and place having no influence upon Religious actions , more than upon all common humane actions by any peculiar vertue of their own , they cannot without a peculiar Sanctification from God , with which he by his revealed will acquaints those upon whom he is pleased to enjoin the observation , rise any higher than themselves . Nor can humane appointment extend them beyond expediency and decency ; the ordinary rules by which all things civil and humane are squar'd .

Devotion can mount nothing higher than its own true elevation as to the nature of the thing . Devotion ( I say ) and zeal ascend up to God , yet they leave the things they use behind to rest in their own station . It being a Divine power that makes any thing Divine or Sacred , or efficacious to any such productions . Without this , every thing rests upon its own basis of natural aptitude , observed and imployed by reason to those ends and purposes whereunto that aptitude serves .

Time and place rated beyond themselves , become injurious to religious services , receiving more of the minds attendance and respect than is due to them ; which being wholly oblig'd to a total , sole , and single determination upon the Divine Majesty it self , must not look off from it , but under the peril of moving that jealousie God expresses in the Scriptures ; and if not thus , yet they beget in men injurious thoughts of God , as if he dwelt in Temples made with hands , and the presence of the Lord of Heaven and Earth confin'd there ; whereas except by his own choice upon certain reasons , as among the Jews , all places are alike , and He equally accepts those that worship him in spirit and truth . He that inhabits Ubiquity , is no more offended , Joh. 4. 21 , 23 , 24. or disdains mean and unadorn'd places for his service , than stately Structures . To misdeem so of God , hath a degree of that folly that would restrain his Omnipresence lest it should be defil'd with the sordidness of some receptions nauseous to us ; not knowing that Infinite Spirit feels not the passions of body : our Saviour made use of any place for Heavenly Discourses and Prayers : to observe days or times , carries a suspition , that he who inhabits eternity , and is Lord of time , is not all times the same ; and therefore the Heathen that had corrupted natural Religion , watcht for some days as more lucky , and avoided others as unluckly in their attendances on their mock-deities . Yet doth God allow to men the wise and prudent choice of their own conveniences in his worship , both for time or place , not presuming to sanctifie any thing to him , that he hath not first sanctified to himself ; for who knows how to chuse for him ? or who is able to give to him first ? This must needs be the determination of natural reason , if it use its own light , and discharge its own trust .

Having spoken thus briefly of time and place , I come to the third thing , Distinction or separation of persons for Divine offices ; how far it is directed by natural Religion , under these three Heads .

1. In the first Ages of the world , Patriarchal Eldership , nearness to the Creation , and continual acquaintance with the History of Gods Treaties and dealings with men , together with the Power , Gravity , Authority resident in it , carried the most fit administration of Divine Things along with it , so that the Pontifical , Prophetick , and Royal Authority accumulated upon them : this seems unquestionable in Reason , Scripture , History , and universal tradition .

2. After the multiplication of Families into Nations , and greater Communities , and that Patriarchate and Primogeniture lost it self in the numerousness of Mankind ; Reason advis'd to the orderly separating , and dedicating some persons to the continual attendance upon Sacred Offices .

3. That they might be the more Authoritative herein , as persons of greatest sanctity , wisdom , attainments in knowledg , were most recommended to such a choice ; so Education , separation to Reading , Meditation , Study , for attainment of knowledg , must be the means under the eye of Natural Religion , for enabling persons for the discharge of such Functions .

For there are but three ways whereby persons can be supposed authorized to presidency in Divine Things .

1. By Parental Authority , the same with Patriarchal . 2. By Eminency of Parts and Gifts join'd with dedication of themselves , and orderly approbation to publick office . 3. By special and immediate appointment of God , either by a standing Law , as in the Levitical Priesthood ; or by Inspiration , as in the Prophets .

The first two are of Natural Sanction , the last of Supernatural Ordination .

And so far as appears by Sacred Records , no one of them excludes from Discourses and Instructions of even a publick character , those that have eminent gifts and inablements , though not by immediate inspiration ; as Elihu having an excellent spirit , equal'd himself with men of days , and years , as he himself speaks , Job 32. 7 , 8.

But Jeroboams making Priests of the meanest of the people , 1 King . 12. 3● , ● was a transgression against the very Laws of Nature .

And it seems to me an error of too much a like enormity against innate reason , to bring down Divine Offices to such prepar'd prescription , as the most uneducated , undevoted , undedicated persons to knowledg , study , meditation might perform , so that they have nothing to trust to , but ( as it is call'd ) the indelible character of Ordination , which will hardly bear them out in the Court of natural Conscience , and therefore cannot easily attone them to the rules of Revealed Religion , which never contradicts , or so much as dispenses with natural .

On the other side , to clog the higher dignified persons in this Ministry with so much of rule and business , as hinders the performance of these Divine Offices with the utmost effects of that study and meditation before spoken of , runs into the same ill consequence , and exchanges a Religious service into a secular Grandeur . Else no one hath reason to envy , that they who are Princes in Righteousness , Truth , and Peace , and Priests indeed of the most High God , Gen. 14. 18. mediating continually betwixt God and men , in Doctrine , Prayer , Blessing and Praises , should be placed among the Princes of the people .

And so I have run through those things that more immediately concern the first and greatest commandment , but like unto Mat. 22. 37 , 38. these are Righteousness , Justice , Mercy , Truth , Sobriety , Temperance , Charity , Humility , Modesty , Patience , general love , peaceableness , containing our selves within our own bounds , order , submission to Government , with perfect subjection in all things that do not contradict obedience to God , together with all those things that speak virtue , goodness , loveliness , good report , honour , esteem in human conversation , Phil. 4. 8. which so far as they can come under the observation of man , and can be regulated by laws , so far as they can come into palpable instances , are worthy of rewards , and encouragements , and the contrary of punishments . This is natural Religion , and it stands upon this unmovable foundation ; Nothing is more truly Religion , or reverence of the Divine Majesty , than those things which do most perfect humane nature into a conformity with God .

And therefore the first and chiefest in the order or scale of Religious excellencies , are the things that are most really good : the more substantial , rational , solidly good any thing is , the more it pleases God , and must be approved of Rom. 14. 18. men if they shew themselves men .

Thus all the massy acts of Love to God and men , Godliness , Righteousness , Soberness , excel all the Honour pretended to be done to God by prayer , praises , discourses of him , o● whatever of that sort seems most worthy to be preferred , which without the other become a flattery of God only .

Next discourses of his word and will in order to learn obedience , are of higher account than prayer , for He that Prov. 28. 9. turns away his ear from hearing the law , his prayer shall be an abomination ; yet Prayer and Praises are much more acceptable than sacrifices .

There may be now a solemn appeal made to all the world , whether Christian Religion is defective in one single point of this true Natural Religion at the highest and fullest dimensions of it possible to be conceived : here is the height and depth , the breadth and length of Natural Knowledg , concerning God , concerning good and evil , concerning rewards and punishments , according to the most sober sedate judgment of Mankind , the universal consent of the world , the most ready accusations and defences all men make in points of good and evil , in their treaties and debates one with another , according to the discourses of the most Wise , Learned , and Virtuous of the Philosophers , the best of Lawgivers . If then there be the most Wise , the most Good , the most Virtuous that ever was in nature found in Christian Religion , abating nothing but positive Laws , topical Religion , Rites and Customs ; what a foundation of peace , quietness and happy state might a consent but in this Natural Religion ( as it is fairly extant in the Christian Religion ) be ! and what a conviction of the Christian verity would such an acceptance of Natural Undeniable Religion from it be ! when just as in the day of Pentecost , those Acts 2. 8. several sorts of people heard the wonderful Works of God , each in their own language ; so in Christianity , every one finds what ever they can think ( excepting their own particular Rites ) most generally , truly , and valuably good , and that upon deepest considerations , strictest examination , and even uncontroversable certainty .

And how benign and compassionate might mankind be to it self , if summoning together these truly excellent notions , and framing its Religious Laws according to them , they exacted a severe conformity in all , that is thus vertuous and good , and allowed a benign freedom of offering and receiving the best accounts that can be given of further revelations from God , forbearing injury , violence , and blood ; and then also it would soon appear what an indisputable title , that only excellent Religion of our Saviour hath to be the truly Catholick Religion of the whole world ; and so far to set it at peace .

Now though there is little reason to expect this will come to pass , till a spirit be poured out from on high , and these rivers of truth break out in the wilderness , till the great Prophecies of Scripture looking to a better state of the world come to be fulfilled : Yet still according to the rule of right Reason , it should be so ; nor doth it diminish the reasonableness , or silence the offers of the Reasons , that they are not likely to have their effect , there being many other ( in the event ) incurable evils upon men , in despight of right Reason , the cure of which yet any one may freely offer and discouse .

2. Having thus far insisted upon the first Particular under this Head of Natural Religion , I come to shew the agreeableness of Christian Religion with Natural ; in what it reveals above , and beyond Natural Religion , and the great Reasons of our Acceptance of Christian Religion thereupon , which was the second Head propos'd .

And that I may make this the clearer , let it be distributed into these three Branches .

1. That it is hereby necessarily suppos'd , Natural Religion is given to be a Test and Touch-stone of Truth in Religion . 2. That Christian Religion hath such an evident agreement with Natural Religion , as to be approved and recommended by it . 3. That it being so excellent , and so recommended , it lays the true grounds of peace throughout the world in Religion .

1. As to the first I thus argue : If a man have no notes of distinction within , if there be not a Religious , Rational Understanding planted by God as a nature in man ; if there be not Principles ingrafted into that Understanding , how shall a man know the goodness of anything propos'd to him , the conformity of it with what it is pretended to be ?

When our Saviour challenged the Phraisees requiring a sign from Heaven for the truth of his Doctrine thus : Why even of ( or from within ) your selves judg ye not what is Luk. 12. 5 , 7. right ? He imply'd , The very essence of a man as an Intellectual Rational Spirit , must be also full of Religious and Moral Principles , and so must have innate judgment of Religious Truth , as many other Scriptures assure us . Without this a man can have nothing but an Implicite faith for his Religion , a strong belief , it 's true . Now seeing Turks , Jews , Papists , every one that is throughly possess'd with his Religion hath the same ; this kind of Faith is no other than these several Religionists laying a wager one with another , which is the true Religion ; and it greatly derogates from the Christian Religion , to suppose there is no more but this confident adventure for it , rather than for any other , and no grand assurance within in Natural Religion . Even matters of Divine Revelation , however immediately from God , must be hence known and discovered , else every thing that calls it self Revelation must be taken for Divine .

Although the Prophets might be at some times under a strong supernatural hand , that transported their minds , as it did also in extraordinary cases their bodies ; yet they were generally under the still-voice , speaking to their faculties , enlightning their reason , sanctifying their affections , by which they had even at the time of their greatest raptures a sense of the excellency of Divine Truth , an habitual acquaintance with the ways of Divine approach and presence ; a search into the things they had spoken , even after they had spoken them . So the Apostle Peter tells us , They searched what or what manner of time the Spirit that was in them , did signifie . 1 Pet. 1. 11. They had a holy gust of Divine things , a judgment discerning between any sort of private spirit , and the universal Spirit of Grace and Truth : else how did they differ from Balaam ? 2 Pet. 1. ult.

Abraham no doubt had a free debate with himself of the certainty that the voice was Divine that commanded him to Gen. 22. sacrifice his Son ; and argued within himself the reasonableness of returning his Son , and especially his Son Isaac , to the Author of all life and being , and of Isaac's most particularly , and so he resign'd him . But Infinite Truth and Goodness always jealous over the sacredness of Nature's Laws , would not permit the execution .

The great power of Miracles is not their astonishment of sense , but summoning mens minds with great authority to Rational and Religious Considerations , laid up in store within them .

The sum then of this Point is this : Natural Religion always with us , as intimate as our faculties , as certain and true as they are , in their frame and creation , must be our Ordeal , if I may so call it , our Fiery , our surest way of trial , of all Proposals made to us in Religion ; that is after due awakening our minds , and examination of things by them ; and the blessed assistances , or highest infusions of the Divine Spirit are breath'd into our natural sentiments in things pertaining to God , inlightned , purified , and guided into all truth .

2. The second Branch follows , viz. Christian Religion hath such an evident agreement with Natural Religion , as to be approved , and recommended by it , even in what it reveals above , and beyond Natural Religion . Now if it be first evident , there is not one good thing in that whole Religion , ( as every thing in it is holy , just , and good ) but Christianity hath united it self with it self , it hath so carefully gathered up all the fragments of it , that no one thing is or can be lost . And if it be made good in the second place , that whatever Christian Religion reveals beyond natural Religion , endures the touch of Natural Religion , and is ( besides its own proper credentials ) recommended by it , there cannot be any thing added to evince that Christian Religion is a foundation of Oecumenical peace in Religion , seeing Natural Religion is the Oecumenick Religion , the Religion of all mankind . It must be so , for every man hath it written in his heart , and Christian Religion is in much of it , one and the same Religion , is all of it most agreeable with Natural Religion , and recommended by it . It then necessarily follows , no man can be wisely , Rationally Religious , but he must be so far Christianly Religious ; and what Christian Religion offers beyond the wisdom and rationality of a man , beyond the Law of the first creation , is yet as agreeable with it , as light with light , greater light with lesser light , how then can he that shews himself man , be cruel , outragious against , or out of peace with it ? He that falls out with it , falls out with Godliness , Righteousness , Soberness , Humility , Truth , peace with God , attonement to him , with laying hold upon Eternal Life , and flying from the wrath to come , with Patience , Meekness , Mercy , Compassion from God to men , from men to one another .

He that persecutes Christianity , must persecute righteousness , peace and joy in the Holy Ghost , in which whosoever Rom. 14 17 , 18. serveth Christ ( as every one must do that serves him ) is accepted of God and approved of men ; and therefore to despite Christianity , is not only Belluine but Devilish . So that the third Branch plainly results from the two former , viz. if Natural Religion be the standard and touchstone given us to try all things in Religion by , and that Christian Religion comes off from the tryal more precious than Gold : It follows then of what value it ought to be to all the world .

To demonstrate then the second Branch , that Christian Religion so agrees with Natural , as to be recommended by it , in what it reveals beyond it .

1. The first thing I shall insist upon , is this ,

That even as Natural Religion conduces very much to the worlds Peace , that it is Natural , Substantial , and not Ceremonial ; so doth it also recommend Christian Religion , that it is so far from consisting in Ceremony that it hath no more in number than there were found in innocency .

There was the tree of the knowledg of good and evil , the not eating of which was a symbol of universal obedience . There was the tree of Life , a Sacrament sealing the Reward of obedience . Gen 2. 9. There was the seventh day Sabbath , a day of solemn converse with God and meditation of his Works , founded upon his rest from Creation , and a pledg of everlasting Rest with God . Gen. 2. 2 , 3.

In Christianity there is Baptism , the seal of the Covenant of Grace entred into on Gods part , and ours . The Sacrament of the Lords Supper the seal of the full Communication of all the blessings of the Covenant . The Christian Sabbath , a day dedicated to the service and enjoyment of the Creator-Redeemer , giving natural Rest to bodies , Religious Festivals to souls in holy imployment and action , grounded on his Resurrection , and sitting down on the right hand of the Majesty on high ; called by express title the Lords Day , ( as the Eucharist the Lords Supper : ) and a pawn of the Eternal Sabbatism with our Lord in Glory .

Now these are so few , so easie , so familiar , so near natural , so intelligible , that it is plain the Institutor and Founder of them had no pleasure in Ceremonies ; or that his servants should waste their time or spirits in observing them , or imploy their understandings in finding out a Rationale for them , although in condescension to men sojourning in flesh and blood , he gave such Symbols of his Grace and Presence .

And so in the fewness , the easiness , the intelligibleness there is a testimony to them from Natural Religion , which else is unconcerned in all the Religious Rites and Ceremonies that are in the world , and leaves them to be judged by that proof they can make of themselves , either as enjoyned by God , or as the results of humane Prudence , or National Decency . Further it can give no account of them , for Natural and Ceremonial , Substantial and Ceremonial are opposed one to another .

This then is the Glory of Natural and Christian Religion , which indeed are not two but one , that they have least of shade .

The darker any Religion is , the more are the Ceremonies like the shadows of the evening stretched out ; the clearer the Religion ; the nearer the perfection of Heaven , ( where there is no shadow at all ) the less are the Ceremonies , like the shades of a high noon in the Summer solstice .

The depraved heart of man is so easily bewitch'd with Forms and Fopperies , calling them significant Ceremonies , ( like saying to the dumb stone awake , arise and teach , or to their staff declare to us ) that it is by no means to be trusted , lest seeking Hab. 2. 19. Hosea 4. 12. a shady devotion of Ceremonies under the disguise of a solemn one , as the Pagans chose Woods and Groves for their sacred performances . ) it lose it self in the thicket not knowing where it is , and in the end , the true Religion also .

I cannot see what Religion or Devotion ( except that which ignorance is the mother of , and which cannot be good , no more than the heart that uses it ) can suffer by being easie of access , familiar , unencumbred ; the most plain , free , intelligible institution of the Lords Supper was at length corrupted into the idolatrous Mass , by being made horrid , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Religion by being solid and substantial is best secur'd from the stroak of the Atheist , who accuses it of trick and design ; for when there are found Ceremonial covers , like pious frauds over it , and they easily yield to Attack as of no value , the Atheist presently challenges all the rest by proportion , and renders it suspicious .

It is best secur'd against the schismatick and unquiet spirit , that is truly so , for he hath something in unnecessary Ceremony to fasten on , and move trouble by . It is kindest to the more modest scrupulous person , who is upon great Reasons afraid of humane additions to divine worship .

Ceremony can add nothing to the truly wise and generously Religious person , who loves Religion for it self , and needs not the childish and Phantastick Gaudery or Gayety of Ceremonies to inamor him of Religion ; he loves it for its true worth , for its native Beauty , and substantial excellency .

It is therefore only fitted to the Hypochondriack Devotionist , who loves Religion in such a kind of set solemn dress , or to the empty Formalist that must have it so adorned , or recommended ; or to vulgar , unlearned , and irrational minds , who must be catch'd with shows and pompous appearances , and kept in amuse , that they may be somewhat intent in Religious excercise ; but with this disadvantage , that they seldom pierce further than this surface , or take notice of the Religion it self ; and when at any time these things happen to be exposed , they become the scorn and hate of such persons , so that they deal rudely with them .

But now substantial , massive Religion yields not to such sort of Attacks , but like Rock resists , supported with its own substance , born upon its own truth .

And therefore were it not for the excellency of Christian Religion , of Divine Revelation in the Scriptures , I should rather choose ( as he said ) to have my soul among the Wise , Rationally Religious Philosophers , ( if such can be found ) then with any Religion that this day appears in the world , not excepting the Romish that hath deturpated , and dishonoured the only excellent Religion ; and as it is Romish is the worse , because it is Christian .

Next to those ponderous self-great , and infinitely Rational principles of our Lord , and Saviour Jesus Christ , I should choose to rest only in the undoubted principles , and maxims of Natural Religion , so excellent , that Christianity hath not lost one of them : but so gathered up the Fragments , that no one thing could be lost , as I have already said .

Besides this Natural , this Christian Religion , I know nothing ; but all subjection to principalities and powers , according to the Laws of Nations in civil things , the gravity and decency of Religious actions , according to all Laws of humane Prudence , and the custom of Countries . If any one should object to the advantage of Ceremonies , the state of Religion among the Jews involved and wrapped up in so much Ceremonie : It may be answered to him :

1. There was so great , and presential an evidence of Divine Authority concerning them among the Jews , who were only bound to them under that immediate Theocraty exercised over them , that as it was absolutely necessary , so it was sufficient to bear them up . God as the Author , continually and frequently appeared to give value to them by his own particular command ; He was able to bless and impower the meanest Rite to the greatest ends ; and therefore might command what he pleased : He therefore added often to such precepts , I am the Lord , whose Authority could not be disputed , whose Benediction could not be deni●d or suspected . Thus the waters of Jordan were better than 2 Kings 5. 12. Joh. 9. 11. all the Syrian Rivers . The clay and spittle , and washing in Siloam beyond the most excellent natural Application .

2. And yet as if Omnipotency it self could not make them , or did not care to make them of any great value ; they are often exceedingly despised and set at nought of God himself , when considered as separated from Divine Blessing Isa. 1. 10. & 66. 3. and Grace , and from moral Obedience , and subjection to God .

3. They are argued to be childish and low things , yea Gal. 4. 3 , 9. Heb , 9. poor and beggarly ; that there was a necessity they should vanish at a time of Reformation ; that the servants of God were under them , as being under Age : that a more manly and excellent state of Religion was to be brought in , and did actually come in with the great Doctrine of the Son of God , and the superintendency of the Holy Spirit .

So that it is admirable whence it should proceed , that the Christian Church should dote so much , and be so languishingly sick after Ceremonies .

And whereas it is pretended , Religious Action looks bare and naked , and unadorned , when not shaded , and graced , and covered with Rituals .

They are only weak and feminine minds that think so . The natural Decency , Humanity necessarily chuses ; the National Decency proper to particular Regions and Climates with the weightiness of Religious Actions themselves are sufficient grace and solemnity to them : more either obscures or disfigures them into Antickness , Phantastry , Art , or Superstitiousness .

And therefore indeed much of this sort hath proceeded from the wanton and lascivious imagination of men , not loving the chast and pure Worship of God , and with holy minds embracing Truth , and the Divine excellency of it .

From whence hath always proceeded much of Division and Feud ; every one endeavouring to obtrude the Creature of his own fancy in Religion , which having nothing of reason to bear it self upon , displeases others as much as it pleases himself ; and must therefore be imperiously enforc'd ; and if power go along with the Imposition , obedience to it is extorted by mulcts , and imprisonment , and often with cruelty and blood . And so much the more , that the minds of men impal'd in the love and do●age on Ceremonies , grow narrow , slavish , void of the love of God , and the generosity of true Religion ; and from thence easily fall into a self-will'd , rigid , austere , revengeful spirit ; but the sincere Religion is noble , free , large , merciful , and most compassionate . So that besides the intrinsick worth , the purity and spirituality of a Religion free from Ceremonies , it is a great security to peace and quiet . True Natural Religion being tyded along by Reason into mens minds , enters with much more insinuation , and persuasiveness , having an interest before-hand ; renders mens temper more sweet and benign . Or if not receiv'd , being truly and substantially good , deserves punishment proportionable to the offence , without any just imputation of unmercifulness ; For the offence against Natural Religion must be perfect Immorality .

2. I come therefore to consummate all in the full agreement of Christian Religion in the revealed parts of it with Natural ; and I confess it is hard to receive some parts of Christianity naked and unguarded , torn off from the rest : As a limb by it self cut off from the body , is another thing than as it is in the body ; so is it to run away with this , That the Christians worship a God crucified , that died as a malefactor , that was a Carpenter , that liv'd poor in the world , and despis'd ; without observing the whole train and connexion of things , the several great instances of Divinely Rational Account for it , as it stands in the whole body of Christianity . But when we consider in it the most indisputable rules of all Goodness , ( as I have before at large set down ) the presence of Divine Power in Miracles , that we have an inward sense of , as Divine ; both which stand as it were at the gates of wisdom , drawing and inviting in minds , to behold the inward frame and contrivance ; and when the correspondency , symmetry , substance , solidity , beauty , purity of all within is seen , then is there sufficient satisfaction against , and resolution of former doubts .

To him that patiently considers the great reasons of things as they stand in Gods Justice , it will appear why Humane nature so laps'd , so peccant and guilty should be att on'd by a sacrifice offer'd up in that Humane nature , wherein obedience to the Divine Holiness should be exemplified in the profoundest submission to increated will and pleasure , and in the greatest experiment of it ; Self-evacuation , and even annihilation , and beyond this , unexpressible sufferings , that there might be a compensation to that Justice of God as the great Governour and Legislator offended by sin , seeing suffering and punishment follow upon sin and guilt : and that this should be performed ( tho in Humane nature ) yet by a person who thought it no robbery to be equal with God , even the Son of God : and that hereby all sensual Phil. 2. 6. worldly glory ( the great temptation to sin ) should be slighted , turn'd out of its Grandeur , and high pretensions in the world ; and Intellectual , Spiritual , Heavenly , Eternal Glory , advanced and prefer'd to its own excellency and esteem by the Saviour of the world : who hath therefore brought in all that lively Doctrine of patience under sufferings , mortification , self-denial , contempt of this life , so feebly manag'd by Morality in comparison of this , as at the same time to shew it not unknown to nature , and yet much eclip●'d : He that seriously looks upon things thus , and beholds them with the severest eye of Reason , will find that which will indeed perfect and accomplish his Reason , and engage it to worship , and throw its Crown at the foot of Infinite Wisdom and Grace , but nothing to despise , nothing to disdain , only to be astonished with the Infinite love and condescention of Divine Goodness , which yet is like Infinity , so to shew it self .

But that this Particular may be better understood , let the Excellency of Christian Religion in its Revelations be discoursed upon these avowed , declared , and most undoubted Principles , in respect to Natural Religion , in these three Points .

1. That the raising up Natural Religion to its true primitive excellency , is one great part of Christian Revelation , viz. to settle the true Notions of God and his Attributes , the true love , fear of , delight in , desire after God , resignation and obedience to him ; the truly generous kinds of Righteousness , love , mercy , compassion to men ; the unspotted temperance , sobriety , purity in a mans self , the right Principles , Motives , Rules , and Ends of all these ; the full-spread Doctrine of Immortality , and Eternal Life , of pardon of Sin , and mercy to Repentants , of Repentance it self , and Faith in Divine mercy ; and lastly of future rewards and punishments . Now in all these ( as I premis'd ) Natural Religion is not to be measured by what is found in the dark and sullied state of the generality of Mankind at such vast distances from the days of Innocency , or so much as in the colder , liveless Climate of Philosophick Morality ; but by what discovers it self , when these frozen benum'd Principles relent , and are thaughn by the warmer beams of revealed truth , by what men do , and must acknowledg when they come to themselves ; then the Ministers of Natural Righteousness out of ( and according to ) Divine Revelation are 2 Cor. 5. 11. made manifest in mens consciences , and they speak and write no other things than they do acknowledg , and shall acknowledg to the utmost , to the very end : Even as the illiterate 2 Cor. 1. 13. mind does not at first perceive the wisdom of such a writer as Socrates , Plato , Plutarch , of such Historians as Livy , Taritus ; but when it comes to be cultivated , it knows by a Test within it self , the gravity and dignity of their sense and stile . Thus at the first , unexercised souls tast not the gratefulness of the Word of God to natural conscience , which is afterwards most agreeable , the senses being exercised to discern g●od and evil . Heb. 5. 14.

2. In what of Christianity pure and perfect revelation alone must be acknowledg'd : There is yet such a close affinity betwixt the holiness , purity , wisdom of the one thus reveal'd , and the other implanted , that they must be own'd all from the same fountain , and accepted alike by every serious considerer ; that as it is observ'd of the Old and New Testament , and the several Writers of each , through all the variety of Times , Manners and Customs of the world in the s●veral ages of it , throughout the several periods of the Churches state and progression , and throughout the different extractions , educations , employments , temperatures of the Sacred Writers , there is yet one Wisdom , one Reverence of God , one Holiness , one Majesty of Discourse running through the whole , arguing the supreme Author one and the same .

Even so in Natural and Revealed Christian Religion , the Divine Commandment is perfectly one and the same , nothing trivial , nothing Romantick , nothing Speculative only ; all is for greatest use of the glory of God , and the salvation of mens souls , so as not to be refused .

3. The Revelations of Christianity are the highest Amplifications of natural light , even to the utmost possibilities of conception , but in nothing contradictious .

The Doctrine of the only true God is kept most pure , even as silver tried in a furnace of earth purified seven times . But this Divine Nature is explained to us in the Father , Son , and the Holy Spirit ; and in the infinite Graces and Bounties proceeding from the Deity so explain'd to us ; and this is so to the utmost , that as we certainly know in Heaven it self , it is impossible to know any more Gods than the one true God we have known here in the world ; so it is as impossible we should know any more in that Essence than the Father , the Son , and the Spirit , in Eternity it self .

It is of everlasting inviolable Truth , There is one God , and it is reveal'd to us in Christianity , There is one Mediator 1 Tim. 2. 5. 1 Cor. 8 6. between God and man , the man Christ Jesus . There is one God the Father , of whom are all things , and we in him ; and one Lord Jesus Christ , by whom are all things , and we by him . And this is life eternal to know thee the only true God , Joh. 17. 3. and Jesus Christ whom thou hast sent . Thus the Divine Unity is preserv'd . And lest the obligation to a Mediator , to a Redeemer , should abate or interfere with the obligation to the one God and Father ; the Mediator is always made known to us , as the Son of the Father , the brightness of his Heb. 1. 3. Glory , tho express image of his person , the heir of all things . So that the Glory of the one Mediator infinitely and incomprehensibly unites , and circulates in one , with the Glory of God the Father . So far is the Revelation of Jesus Christ Phil. 2. 2● . from any the least contradictoriness to that fundamental natural principle of one God .

And as evident it is , that it is to the utmost , and above all we can think : for in the highest Glory of Knowledg , it is ( we know certainly ) impossible to know any higher Mediator , any other Mediator than our one Mediator ; for as a man can rise no higher than God , there can be no higher Beeing than God ; so there cannot be a greater Redeemer and Mediator than the Son of God .

There cannot be a greater acceptance of a sinner than upon the account of the most perfect obedience , and the deepest sufferings of the only begotten of the Father , the beloved Joh. 1. 14. ●at. 3. ult. Son , in whom he is well pleased .

There cannot be a nearer union to the whole nature of of man , than by this divine Person assuming , not any humane Person , which had been limited , narrow and confined , but humanity it self into one person with himself .

There cannot be a greater inspiration and internal operation than of which the Spirit of God is the Author and Fountain ; nor a closer uniting of Believers to Christ , than by this Spirit to be so joined to the Lord as to be one 1 Cor. 6. 17. Spirit .

Thus to the great Justification of Christianity before Natural Religion , all is from God , and absorpt into him , yet in such a distinction from him , that every glorified Spirit enjoys its Happiness , Glory , Purity , Perfection , Acceptance with the Divine Majesty distinctly and in it self ; and yet so in God , that the whole Glory is refunded into him , which is the perfect Glory of the Divinity .

From the whole then , though it is most true that these great points surmount Reason in the discovery and explication , yet when it beholds these things in that full portraicture divine Revelation presents them , it cannot but adore , and admire , and confess the manifold wisdom and knowledg of God , the riches of his grace , the praise of his Ephes. 3. 10. & 1. 6 , 11. glory , working all things after the counsel of his own will .

As to the Christian Doctrine of the Resurrection and eternal Judgment , they are but what is very agreeable to the very Principles of Natural Religion , all men having an ingrafted sense both of it , and a future state ; and as to the Resurriction it self , I think it most manageable upon grounds of Reason , That the Creator can as easily command the Principles of a dissolved body into one , as at first create those very Principles out of nothing ; nor can I think those niceties of dispute brought into this Article of Faith , of any moment , it being enough there shall be a future state of Spirits in bodies , as in sensible appearances of Glory or Misery , and those bodies as much mens own , as the nature of matter or body in a perpetual transmutation can bear .

And that this Doctrine also of a future state is to the utmost , cannot be denied , since nothing can more compleat happiness or misery than the Scripture expressions reach to . But I insist no further upon this , being in the main substance of it , in my account of it , a fundamental point of Natural Religion ; but that God will transact this Judgment by Jesus Christ , is indeed perfect Revelation , and falls in with the former account given of his Mediatorship , and enhanses still this principle , as to its greatest certainty , so to all its possible height , since God in humane nature , God in the Mediator Judging the world , turns about with great●st consolation to good men and terror to evil men , that can be comprehended by humane understanding .

And so I have endeavoured to make good the second Head of discourse under this first foundation of universal peace , Consent in Natural Religion , viz. that Christian Religion in what it reveals beyond Natural Religion , agrees yet with Natural Religion , and is recommended by it : and herein I have insisted upon those points of Christian Religion that are truly Christian , for those private disputes among Christians were much better silenced within the Gates of Christianity it self ( in that way wherein they are managed , ) and therefore much more ought not to be declared in Gath , nor published in the streets of Ashkelon : neither indeed need the points themselves upon which the disputes are . For if together with those undoubted Principles of Natural Religion in Doctrine , Worship and Practice , ( as they are reveal'd by Christian Religion ) wherefrom none can make defection but under the most righteous severity of the Magistrate , who in those cases bears not the sword in vain : I say , if together with these , the substantial truths and institutions of Christian revealed Religion ( wherein we are all agreed ) were presented as the general confession or prof●ssion of Christians , before we come to lanch out into par●icular opinions or modes of worship , our excellent R●ligion would stand much more like a City set on an hill , Mat. 5. 14. whose Magnificence and Beauty could not be hid for the benefit both of strangers and its own Citizens , since things so great , so excellent , so agreeable with all the inward sense of mens minds , could not be rejected by those that would be accounted men of Mind , Soul and Reason ; and especially there could upon these terms Christianity offers , be no possible place for hurting or destroying Christians by any party , except men are resolved to lay aside the Man , and put on the Lion and Wolf .

Now by all that hath been spoken upon this point , it appears three sorts of Opinions , whatever of Christianity they assume to themselves , are indeed the injury and horrible scandal of it , because they contradict Natural Religion , which is an abomination to Christianity .

1. That Opinion which adoring our Mediator as having all power in Heaven and Earth , allows him an ubiquitary presence , and addresses prayers to him , allots him all Divine Honours , and yet denies him Coeternal God with the Father , for this brings in supreme worship , love , confidence in more than the One God , it cloaths Finite with Infinite , which is a contradiction to the Law of Natural Religion , every where illustrated and confirmed by the Word of God : Of this great evil , Socinianism , Arrianism , and the several names of Heresy of that Alliance are guilty .

2. That which brings in Image-worship , prayers to Saints and Angels , which supposes Invisible Beeings , though creatures , Omniscient and Omnipresent as God , that in all places men may lift up hands to them in prayer , without doubting of their being lost in their direction to those , that are not that they know able to take any notice of them ; and further , which is not the least of the Idolatry , it gives them the honour of being absolutely knowable by natural light in the Divine Attribute of hearing prayers , that all flesh may come to them , viz. in their Knowledg , in their Mercy , in their Power , all which must be absolute as Gods , and as evident to reason as in God , seeing men have no justifiable revelation to any such purpose : the Arto latria or adoration of the bread in the Sacrament is of the same family : now however these things are intricated by various pretexts , yet as the spectacle in the last especially is horrid to sense , so the things to Reason and Natural Conscience , and can ne'r be reconciled ; we have otherwise learnt Christ , who in the days of his flesh neither requir'd nor receiv'd worship directed to his body upon any such pretensions , Mark 10. 17. Luke 11. 27. 28. John 6. 36. John 20. 17. but refus'd it , except when at sometimes the mighty Emanations of his Divinity prostrated men into the Adorations of him .

3. Whatever Dogme or Sect of men subvert the very nature of Religion as a Proteus-Thing that sneaks into all shapes and professions according to the earthly powers it appears before , fearing men rather than God : All things that overturn morality and distinction betwixt good and evil ; the denial of Spirits , a future State , as undermining the very Life and Beeing of the Almighty Spirit ; all Phanatick Principles turning Religion into Raunterism , or moving the pillars of humane societies , as consisting in submission to principalities and powers , in subjection to Laws , civil customs and decencies : all such things as these and the whole lineage of them , however they may presume to Christianize themselves , are a just abhorrence to the true Christian Spirit , as most contrary to the Law of nature .

These opinions therefore now named are excluded , and shut out of that universal Peace and Quietness , I am to speak of under this last Head of the survey of Natural Religion , which I now come to , viz.

The third thing proposed under this first head of Natural Religion , and upon which the whole weight of it rests , and turns , as to the intention of this Discourse is this : That Christianity supposes it a firm ground of enjoying the Common Peace and Tranquility in Religion , that a man receives , and owns all the grand points of Natural Religion , Godliness , Righteousness , Soberness , and acknowledges it his duty , and makes it his profession to live according to them , that he avows no Principles contrary hereunto , though he believes and professes to be assur'd of some other Divine Revelations , in order to his Eternal Happiness .

It supposes , a man that in all his discourse and action , gives abundant security of his fidelity to Natural Religion . A man that is no Idolater , Atheist , Blasphemer of Religion , Impugner of Morality , that observes the Worship of God , in Prayers , Praises , and Religious Discourses should be free to commend himself to God , in what he thinks most agreeable to his will , though in distinction from others ; whom he no way disturbs against rules of Reason , Modesty , Peaceableness , and Humility , but only offers the Apology of his own faith , yet with meekness and fear , and the perswasives ● Pet. 3. 15. of belief , and practise agreeable thereunto .

Such a one , I say , Christianity supposes to have a right to common protection of Magistrates , and the Laws of Humani●y , while he endeavours to approve himself to God , at whose Tribunal he must appear , to whom as his own Master he must stand or fall , no man having power to judg anothers servant in this case . Rom. 14. 4 , 10 , 12.

Now I shall endeavour ( with submission to better instructions ) to give great reasons , that this is the ground Christian Religion bottoms upon , and presumes to it self , That perfect conformity in a Mans Principles to Natural Religion , ( so far as Principles or Being , as we speak , of a Religion are in debate ) ought to be a sufficient guard according to the present state of Humane Nature , and the Divine Ordination upon it , against the Enmity , Despite and Injury of private persons ; and against the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the punitive justice of Magistrates . However a man in other particulars disting●ishes himself for conscience sake towards God .

For the proof of this , I shall first insist upon those places of the New Testament , that I suppose fixt upon this foundation , and then argue it by reason with respect to all ●ncountring Objections .

The first is that of the Apostle to Timothy , I exhort first of all , that prayers , supplications , and giving of thanks ●e 1 Tim 2. 1 , &c. made for Kings , and all that are in authority , that we may live peaceable and quiet lives in all godliness and honesty .

This Exhortation of the Apostle contains two things .

1. The Duty the Apostle enjoins , viz. the making of prayers , supplications , intercessions , and not them only , but giving of thanks , and for all men , and not only but eminently for Kings and all that are in authority . Now in that the Apostle injoins giving of thanks , it argues , though he did not exclude , yet he did not intend the only matter of the prayers should be the conversion of those prayed for . For there being then no conversion of Princes , nor so general conversion of private persons as should be expressed by all men , there could be no matter for Thanksgiving . But that which was mainly in the Apostles eye , was , that Christians should concern themselves in all the happiness and welfare of mankind , both by Supplications , Prayers , and Intercessions ; that is , with all the earnestness , and heartiness signified in that accumulation of expressions , and also by Thanksgivings for the mercies they enjoyed ; and in eminent manner for Kings and those in eminency , who are the Trustees and Depositaries of the Peace and Prosperity of the world ; and by this means Christian Religion should be known to be most agreeable with the true natural and excellent Religion of mankind , and a fair Rational Inducement offered to embrace it .

2. The advantage the Apostle expresses as arising from the due performance of this duty ; That men in general and Princes in special , being convinced of their rights by the evidence of those two main parts of Natural Religion , Piety towards God , Love of Humane nature , and the Vniversal good might afford to Christians the rights and dues of Godliness ; and Grave , Honourable , Sober Deportment among men ; that is , Peaceable and Quiet lives , not breaking out into injury , and violation of common Protection and Humanity , because they were Christians .

From hence then I observe , the main foundation of right to Peace and Quietness , is Godliness and Honourableness of manners , in opposition to all Immorality : And Prayers and Thanksgivings for all men and Princes are most naturally to be understood for the Tranquibity , and flourishing state of Communities , in the ways of Piety , Justice , and Soberness ; though I doubt not they added , that they might by Conversion be not only almost , but altogether Christians ; and not only not far from the Kingdom of God , but that they might come from the East and the West , from the North and the South , and sit down in the Kingdom of God , to which the freedom of prophesie under the Caution of Godliness and Honesty , might exceedingly conduce , on which account the Apostle goes on ; This , that is , All this entercourse , of Christians prayers , Godliness and Honesty : and All Mens , Magistrates especially procuring their peaceable and quiet lives , is acceptable in the sight of God our Saviour , who would have all men to be saved , and by this means to come to the knowledg of the Truth , seeing the One God , the One Mediator , Author of the One natural , and the One true reveal'd Religion , is equally concern'd in all .

A second place is that of the Apostle Peter , in relation to mankind in general , complicated with all those expressions of both the Apostles , Peter and Paul , concerning Magistra●y , and the Ordination of it by God .

In relation to mankind in general , the Apostle makes this challenge , 1 Pet. 3. 13. And who is he that will harm you , if you be followers of that which is good ? Plainly implying , to follow that which is good , ought in all Reason and ●quity to secure men from Harm , and that Good which the Apostle intends must be Good , defin'd by the Laws of Natural Religion to be good ; for else Christianity , as it stood distinct from that ( for contrary to it , it is impossible to be ) was not then understood to be Good . All judgment of that therefore being suspended , whether Good , or not Good , as it stood distinct from Natural Religion ; The undeniable presence of all Natural Religion and Power of it over the Lives and Actions of Christians , was to be their defence on the right hand , and the left , from injury . Concerning Magistracy , that Duumvirate of Apostles concur , that Rulers are not a terror to good works , but to the evil . Wilt then thou not be afraid of the power ? ( saith the Apostle Paul ) do Rom. 13. 3 , 4 , 5. that which is good , and thou shalt have praise of the same ; for he is the Minister of God to thee for good : But if thou do that which is evil , be afraid , for he beareth not the sword in vain ; for he is the Minister of God , a Revenger , to execute wrath upon him that doth evil ; wherefore ye must needs be subject , not only for wrath , but also for conscience-sake . Thus far the great Apostle of the Gentiles . The Apostle of the Circumcision speaks thus : Submit your selves to every Ordinance of man for the Lords sake , whether it be to the King as Supreme , or unto Governours , as those that are sent by him for 1 Pet. 2. 13 , 14 ▪ the punishment of evil-doers , and the praise of them that do well .

Let the way of arguing used by these two Apostles be well weighed , the circumstances of the times wherein they writ ; the sense of Magistrates concerning Christianity , the obligation upon Christians to obey God rather than Magistrates : and yet both these Apostles write as if the nature of good and evil were out of dispute between Magistrates and Christians , as if all were clear and fair between them , and no controversie whether Christianity was True or False , a Good or a Bad Religion ; when yet Christians were under the fiery Tryal , when they were continually under persecution for their Religion , which the Apostle calls Righteousness , because able to justifie it self to be so by the Laws of Natural Religion ; when they were bound to deny so great a part of their subjection to the higher powers as not to cease to be Christians at their command : what then does this largeness , frankness and freedom of expression mean ? On the part of Christians to be subject , and that not for wrath but for ●ons●ience sake and to submit themselves , when yet they were presently upon the account of their holy profession of Christianity to deny subjection and submission to the great command of Magistracy in Religion .

On the part of Magistrates ; that they were only a Terror to evil works , and a praise to them that do well , that he that does well should not be afraid , when upon the true estimate of Christianity they were persecuting for righteousness sake .

How can all this be reconciled ? but by reducing all to the just bounds and limits of divine Ordination , fixing the Magistrates Power and the Peoples Obedience in things pertaining to Religion thus , so far as Natural Religion extends , so far the Magistrates power extends ; here he is the Minister of God and bears not the sword in vain : hither is the peoples obedience to come ; in all things pertaining to that they must needs be subject , not only for wrath but conscience sake . These are the ancient Landmarks that ought not to be removed : I speak not at all of civil obedience now , but of obedience in things pertaining to the conscience . Let none of you suffer as a murderer , as a thief , as an evil-doer , 1 Pet. 4. 15 , 16. as a busie-body in other mens matters , So the same Apostle speaks , Offences against Natural Religion , or for violation of Godliness , commanded by the Law of Nature ; then quietness and peace of life is justly denied you .

But if you suffer as Christians , rejoice and be exceeding glad when you come to suffer upon the account of that excellent Religion reveal'd from Heaven , and assur'd to you ; here there is no suffering justly due to you , therefore your sufferings shall be recompenced to you with Divine Glory from Heaven , from whence Christianity is revealed .

Let us lay the whole together : At that very time when Magistrates were Heathens , and enemies to Christian Religion , and Christians could pay them no obedience in receding from Christianity ; so that upon the point of Christianity , there was not the mutual obligation of obedience and protection ; yet there was still a common center wherein even in Religious Considerations , the Protection of Magistrates , and the Obedience of Christians was to meet , and that uncontroversably on both sides good : and what could that be , but as one place calls it godliness and honesty , another good works , another doing well ?

This then is the standard of the worlds peace and tranquility ; Vniversal Religion , Absolute Religion , Natural Religion ; even as Natural Justice , Vniversal Justice is the measure of all Transactions between man and man .

Yet if Magistrates will inflict sufferings upon Christians , 1 Pet. 2. 2● . holding fast their profession , they are taught by Christianity to suffer patiently ; not as if sufferings were due to them , but that Justice may be done ; Natural Religion may be maintained , one great branch of which is upholding Government in all its Honours and Plenipotence : but therefore in testimony to them , that sufferings are not due to them , the Spirit of God , and of Glory shall rest upon them .

Even as in all undue Administrations of the Magistrates power , where Humane Laws , the Laws of this or that Government have taken no care ; suffering is the duty of the innocent , but their appeal lyes above .

The Conclusion then is this , according to the sense of the New Testament , where ever there is no impeachment lyes against men from the violation of Natural Religion , their peaceable and quiet lives are the just right of their godliness and honesty ; Praise , security , a state out of fear is due to them as well-doers , as to those that do that which is good .

Many other are the expressions we meet with in the Apostolick Writings looking this Way , that the great Letters of commendation to mankind in general , concerning persons and their ways in Religion , so far as the thing comes under their judicature , is the intrinsick and real goodness of their Profession and Lives at the beam of Natural Conscience . This is the Royal Law every one is to fulfil : in these things Jam. 2. 8. Rom. 14. 18. we must serve Christ , that we may be accepted of God , and approved of men : Thus they must adorn the Doctrine of God our Saviour ; thus they must take care against the Name 1 Tim. 6. 1. of God being blasphemed ; thus they must put to silence the ignorance ● Pet. 2. 15. & 3. 16. of foolish men , and make them ashamed . Now it is true , all the severity of Profession and Life , according to Natural Religion , will not justifie the truth or goodness of an assumed Religion as revealed from God , as of the sober Moral Heathen , Jew , Turk , Papist , or any Master of Sect of most unblameable life among Protestants ; that is , to be tryed in a Consistory proper to it : the Arguments and Evidences of it being reveal'd , are to be weighed ; the nature , scope and tendency of it , and all its Principles are to be examined ; and at last it stands at Gods Judgment-seat , where it ought to be judged . But thus the Argument is the more enforced , that where there are the Testimonials of Natural Religion fairly written in the behalf of any Religion , and the Professors of it , though we are not , nor may have reason to be induced by the Motives of Credibility it gives , to approve our selves to God , or seek everlasting happiness in it ; yet the right hand of Humanity in allowing Peaceable Lives , is to be given them .

Having thus far insisted upon Scripture , in the proof of this Assertion , I come now to argue it by Reason , and under every Argument to observe the Objections that may be made against it .

Argum. 1. And in the first place I argue from the great Excellency of Natural Religion , and the Acceptableness of it to God ; that therefore , since it is also general Religion , it ought to be the Center of common peace in Religion ; we ought to allow the Hospitableness of Humanity to all that profess it , and Dogmatize nothing , but what upon due hearing and discourse they offer to make out consistent , and fairly agreeing with it : For it is but reasonable , even upon a violent suspition of the contrary , to inquire , hear and receive Reason , if it can be given ; as in the case of the Altar of Testimony , we read of Joshua 22. 10. God made the World , and all the Magnificencies of it , at the first , to entertain men of this general and excellent Religion . And the Apostle Peter saith , as in Revival of what had been long mistaken ; I perceive that God is no respecter of persons ; but Acts 10. 34. in every Nation , he that feareth God , and worketh righteousness ( the two Comprehensive parts of this Religion ) is accepted of him .

Why then should mankind imbrue their hands , and that upon the Account of Religion , in the blood of those that are of the same Religion they themselves are , or ought to be , and hold to contradiction to it ?

What excellent persons were Job , his three Friends , and Elihu , though out of the Family of Abraham ; I mean out of that part of it , where God had more eminently fix'd his Church ; and out of that line , wherein all the Families of the Earth were to be blessed ? How excellent the Books of their Religion , and Ratiocinations upon it ? though the Friends were mistaken in urging too far , as if present Afflictions were a detection from Heaven of Insincerity , and applying it to Job : That most desirable Book of Holy Scripture was undoubtedly , by the special Wisdom of God , prepared as a Treatise of Natural Theology , rais'd to its own height , through the Assistances and Inspirations of the Holy Spirit , and wherein most probably the sense of all the Pious Patriarchs kept fresh and pure from Corruption , was maintain'd , and improv'd upon the proper Reasons of Natural Religion ; for we meet with no intermixture of positive Precepts , or Rites , except the Historical Relation of Sacrifices , in the beginning , and end of the Book ; An Institution of God , by which men were taught in the beginning of the World , as soon as sin had entred it , to look for Atonement wit● God , through that great Sacrifice of Christ , to be offer'd in the end of the world ; to whom it is most probable Job makes som● very significant References , though according to the Covertness of so great a mystery at that time .

But what point of Natural Religion , even sense of Natural Corruption , and the ●vil of sin , of Faith in Divine Mercy , and Repentance , of Godliness , Righteousness , Soberness , Fidelity , Chastity , Temp●rance , Charity and Mercy to the poor is left untouched ? What point relating to the Worship of God , against Atheism , Idolatry , an Iniquity own'd to deserve punishment from a Judg , is not h●re stated ? Job 31. 28. Prayers , Praises , Holy Meditations , Discourses , and Attendances on the Word of God , for the knowledg of his ways , have here their frequent mentions : What severe Reproofs , Censures , and Condemnations of all wickedness do we meet with ? And which is most remarkable , through the whole , All is Substantial , nothing Ceremonial . How lovely is such a Religion ? Our Saviour observing but some of the lines of it in the young man in the Gospel ; it is said , He look'd upon him , and lov'd him . Mat. 10. 21.

And the Scribe , that had so much of the notion of it , he commended , as not far from the Kingdom of Heaven , viz. from True Christianity here , and Eternal Salvation hereafter .

In this Book of Job we have also the true natural way of propagating Religion , and reconciling differences in it , viz. by Discourse and Argument , only heinous offences , and plain violations of Duty in Natural Religion , are cited to the Magistrates Tribunal .

I have insisted so long upon this , because we have not such another Hypothesis in Scripture ; such a Body of Natural Religion ; such a form of sound words concerning it , given out by such Masters of Assembly , and yet not of that ( we may call the visible Church ) at that time ; else indeed the whole Scripture is full of Natural Religion from one end of it to the other ; and that which is least in the Kingdom of Christ concerning it , is greater than all besides .

But , no doubt , there might be many others at that time , and all along , who were not of the Jewish Proselytism , and yet great Instances of this same Natural Piety ; For if Elijah , 1 King . 19. 18. who had a less compass to observe in , and more probable opportunities of Inquiry , and even Inspection , yet was ignorant of seven thousand in Israel that had not bowed their knees to Baal , but thought himself left alone : how much more may lye hid from our almost suspition , True worshippers of God according to Natural Religion , all along elder times , inspired and conducted to it by Divine Illumination ? Nay , who dares be so bold to define , there are no such now ?

For though it is most true , There is no other name under the whole Heaven given to men , whereby they can be saved , but Acts 4. 12. the name of Christ ; yet we are not sure that Name must be expresly known , but that the God of pardoning-mercies giving and accepting repentance unto life , may by Divine Equity and Favour be interpreted God in Christ , in the behalf of men so addressing God , as he is truly so in himself .

Yet ah lass we cannot stretch our charitable hopes so , as to think this the case of the generality of the Nations , that know not Christ , who lye in the valley of the shadow of death ; not only as ignorant of Christ , but as without God , the true God in the world ; Horrible Corrupters of what they naturally know , that is , of Natural Religion . But as there were many Lepers and Widows in the days of those two Prophets , Luk. 4. 25. but to one of each were they sent ; so we may hope there are some Instances of this Divine Bounty and Grace , if we can hope so but of few ; but these secret things belong to the Lord our God ; and it 's safest not to presume too far on either Deut. 29. 29. side : yet by the same Charity we allow Papists , that the prevalency of truly Christian principles may Antidote the poyson of Popery ; so the pregnancy of some natural principles rise up above all the refuse in such Souls ; but , oh Lord ! thou only knowest ! Yet some things I dare be bold to affirm ,

1. That if any man live uprightly , as Job , according to the Laws of Natural Religion , at its full extent , and hath the knowledg of Christ offer'd him ; he will receive it upon the advantageous Recommendations of it in Gods own time and way .

2. That if any man so obeys the Precepts of Natural Religion , and hath not the Revelation of Christ , the want of that Revelation shall not be charged upon him , so much as in the consequences of it .

3. That whoever understands Natural Religion , must needs understand that sin is in the world ; that man is born like the wild Asses Colt , and drinks iniquity like water ; and Job ▪ 〈◊〉 16. 13 ▪ 14. yet that God is patient , speaks once and twice , in order to mens Conversion and Repentance . That therefore there is place for it in pardoning-mercy , of which in God , even Humane Nature it self hath a sense ; Natural Religion cannot be ignorant of this ; for without it , all service of God , or Application to him would be in vain , and but like the service of Devils .

Yet I cannot but here take notice , There is not such a learned World in Morals , as was heretofore among the Graecians & Romans , such as Pythagoras , Socrates , Plato , Epic●etus , Cicero , Seneca ; nor as those of later date , Plutarch , Porphyry , Hierocles , Jamblicus . But as that one sacrifice abolish'd the Typical , yet divinely instituted Sacrifices , ( much more those mock-sacrifices , that there are no such now in the more famous Religions in the world , as divine Oracles , and Prophecies , absolv'd and finish'd in Christ and the Apostles ) silenc'd all those fallacious ones from below ; so the resplendent light of Natural Religion in the Gospel-revelation , since its prevalency in the world , and that it is become the Religion of Nations , seems to have dazled natural reason , that there is not the apparence of it as in former ages ; but a kind of barbarity hath invaded , as a thick darkness , the world out of the Goshen of Christianity ; while the Jews trust to the letter of the Old Testament , not 2 Cor. 3. 15. yet unvail'd to them in its glory , and further obscur'd by Rabbinick Dotages ; and Mahometans to the Spite-prophet , and his senseless Alchoran , set up by Satan , and permitted by Divine Justice in opposition to the only true Prophet , the Lord of life and glory , and his everlasting Gospel . All besides these lye obscure , and at a distance from us , in a manner like a Terra Incognita in Reason and Religion , having only some relational glimpses , no bodies of their discourse in either . A great argument of the Truth of Christian Religion , that hath drawn up all Rational Religion , Reason , and Learning within it self , and under its own Horizon .

For though for a time it pleased God to allow the notable efforts of that sort of learning , and in opposition to Christianity , one of his unsearchable Judgments , as in Porphyry and Hierocles ; yet being vanquished by the greater light of the Gospel , since the days of Constantine , it hath never risen in any other parts of the world unchristianiz'd , to appear with any remarkable strength .

But all this doth not diminish so much from Natural Religion , as it brings it into question , Whether there is now such a thing in the world as Natural Religion , without Christianity ? nay indeed , it may be doubted whether notwithstanding , or even for the sake of those great Names I just now recorded , ( who were but a sort of Parelian lights to the true light of Natural Religion ) whether there was ever such a true copy of it , as that of the Book of Job , in any mans heart , life , or writings , that was without the help of divine Illumination ; and yet Natural Religion is never the less natural , nor the less felt and acknowledg'd to be so : When besides such a proportion , as is always ready to men , not degenerate into beasts , being so preserv'd by God , that he may not leave himself without witness , nor men without Luk. 15. 17. means , in order to their conversion and recovery ; when ( I say ) besides this , God restores to any man , or number of men the perfection of it by his Word , or by particular illumination of his mind ; it is not the less natural ; even as the prodigals Self he came to , was not the less natural Self , because he had been so long a fugitive from it , and it became necessary to him to be so restor'd ; so no less is Natural religion , natural , because it is return'd by revelation after being lost . And this carries the great uses indeed of Natural religion , that whether it be that part of it by general providence preserv'd to the generality of men , or by ordinary means improved ; or whether by divine Illumination and Revelation , it is given as it were anew , yet we still find it natural , and as it were our own , properly belonging to our natures ; and it comes to us as by way of Reminiscency of what we had once , but had lost . Thus all the ends of the earth Psal. 22. 27. shall remember , and turn to the Lord .

And as I have now stated things , that which may seem a great objection against what I have discoursed of Natural Religion , will be more easily reconciled .

And it is taken out of those places of the Apostle John , first what he records in his Gospel , that our Saviour said , He that honoureth not the Son , honoureth not the Father that Joh. 5. 23. 1 Joh. 2. 23. 2 Joh. 9. 10. sent him . And in his Epistles , Whoever denieth the Son , hath not the Father . And in his second Epistle , Whoever transgresseth , and abideth not in the Doctrine of Christ , hath not God ; and if any man come and brings not this Doctrine , receive him not into your house , neither bid him God speed ; for he that biddeth him God speed , is partaker of his evil deeds .

By all these sayings laid together , it seems undeniable , that even the acknowledgment of that first and great principle of Natural Religion , The believing in , and adoring the one God , is made of no value , by not acknowledging , honouring , and believing in Christ the Son , which is the principal point of Divine Revelation .

For the setling therefore this doubt , these three Things are to be consider'd :

1. That after due Instruction and Explanation of the Doctrine of Christ , it is , as I have said , so united with Natural Religion , that who ever hath that in sincerity , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , set in a posture ready to receive and believe Christianity . So that if any one upon Instruction commensurate to the Understanding Christian Religion , does not receive it , he hath not God , he hath not true Natural Religion in that Fundamental point , especially if he have had the Preparations of Divine Revelation in the Old Testament , as the Jews , to whom these words were especially directed , had . Yet still , I suppose this case reserv'd to Divine judgment , and not to Humane ; nor that such an unbeliever may be dealt with by men , or by Magistratical Authority , as an Athiest ; man can only deal with him by Remonstrances out of Scripture , and reasons flowing from it .

2. The severity of the Apostle hath greater force upon those who having receiv'd Christianity , apostatize from it ; transgressing and not abiding in the Doctrine of Christ ; for it is most certain in the thing it self , they have not , nor can have Natural Religion , that prove Ap●states from Christianity understood , so intimate to it .

3. This hath yet much greater force upon those whom the Apostle seems especially in his Epistles to intend ; those who come with a high pretension of an extraordinary spirit , of an immediate Doctrine from Heaven , and yet bring not the Doctrine of Christ . For there being at that time such infallible proofs and assurances of all sorts , to the Apostles , and that have descended down from them to us in Sacred History ; we must needs conclude , they might justly Anathematize in the highest degree , an Angel from heaven that preacht any other Gospel ; they were most certain , who ever Gal. 1. 8. call'd or proclaim'd Christ , Lord , were authoriz'd to do so by the Spirit of God , and therefore that no man could by the 1 Cor. 12. 3. same spirit declare him accursed , seeing that Spirit could not contradict it self .

No dream , wonder , or praediction however fulfilled , was Authentick enough to draw the Jews from the true God , that Deut. 13. 1. had so supremely demonstrated himself to them ; nor might any Angel or Spirit , that is , Immediate Inspiration , or Doctrine given by it , seduce them from Christ , so evidently seal'd to them in the New , by God the Father ; and therefore Gal. 6. 27. all pretensions to the contrary , how high soever , are to be rejected with detestation .

They knew , All that endeavoured it , must know themselves deceivers , the greatest crime against Natural Religion ; and indeed none so subject to Humane Inquiry , to their detection , or severity when detected , as Impostors pretending Divine Revelation . Nor to their most Authoritative restraints and repressions , as the wild Enthusiast , though with more mercy , because he is himself so greatly deceiv'd and deluded .

And next to these , an Apostate from Christianity can hardly , if at all , give such an account of himself to Christian Powers , as should clear him from being a most hainous offender against Natural Religion .

The sum then is this : He to whom Christianity is propos'd as faithful and worthy of all acceptation , with such assurances of it from Natural Religion , and its own evidences , as are sufficient to draw any man intelligent and conscientious , to it , and yet rejects and refuses him that speaks from Heaven to him ; is to be delivered over to the Judgment of God , who will judg the secrets of all hearts by that very Gospel of Truth , Rom. 2. 16.

He that apostatizes from it , when he hath once received it , may be justly call'd to the most strict account by Christian Magistrates ; and as they find reason , further censur'd or punish'd , it being ordinarily impossible there should be such an Apostate from so excellent a Religion once tasted , but with greatest violation of Natural Religion and Conscience ; he that pretends Divine Revelation against that which hath so ample a pattent from Heaven , may most righteously be first discover'd , expos'd , and after dealt with as the most flagitious self-guilty Deceiver , by Christian Rulers , who are the Ministers of divine veng●●●●e in such cases ; and Rom. 13. 4. by private Christians , for his natural evil works , cast out of their whole Society , Religious or Civil ; except he appear an Enthusiastick Phrenetick , who in pity to him is to be shut up in a Bethlehem , from doing so great injury to himself and others .

And thus I have finish'd the first Argument , concerning the acceptableness of Natural Religion to God our Saviour , guiding my self in it by this Rule : Viz.

The most comprehensive Religion in charity to others , while we keep to main foundations in our charity , and to the purest strictest Rules in our selves , we can attain to , is certainly the best , and most like that one God , and one Mediator , the common bosom of love , peace , hope , rest .

The 2. Arg. Proving Natural Religion is fit to be the center Arg. 2 of common peace , and agreement in Religion , is this : There is an Vniversal Code of Natural Religion , of which every man hath a part for himself , so that we may all appeal one to another , as it were to page and line , whether it be not so written in that book of the Law within us ? Whether such a thing be not our duty , and whether we have not sin'd in doing contrary ? And indeed thus to do is the universal usage of men in all their debates one with another . As face answers to face in water , so the heart of man to man in this Natural Religion ; as the parts of Humane body agree in all men , so do these proportions and lineaments of souls .

We may with greater certainty solicite men upon these Principles , than evil men tempt one another upon common depravation : For corruption , though all one in the fountain , yet lyes in more several veins than these laws of natural Conscience ; so that men may be miss'd by those that tempt them out of their proper inclinations to evils , as hitt in the wrong vein .

But there are none of these lines of natural Conscience wanting in any man , nor an aptness to be mov'd in them ; if searcht to the quick , they will feel it to conviction , though too often not to conversion .

The Apostle in preaching to Faelix , struck him in the Sentiments of Righteousness , Temperance , and Judgment to come , as in master-veins , and knew he must take place , as it prov'd in his trembling .

So in his Discourse , Act. 17. he fell upon that universal sense of a Divine Being , and his excellent Nature , of which he was sure there was a counter-part within them .

He did not first preach Christ to them , a point without them ; but getting within them in natural Principles , he assayed by the continuity and similarness of the one with the other , to intwine ( as with admirable artifice he does ) those Natural Principles with Christianity .

Our Saviour indeed dealt with the Jews in more absolute and positive terms , because natural conscience lay higher and nearer to supernatural instructions , by their acquaintance and familiarity with the Oracles of God committed to them . But in dealing with those that had not those Revelations , the Prophets and Apostles center their Applications to them in this Vniversal Religion , and with great reason and expectation of success . As Daniel to Nebuchadnezzar , I counsel thee to break off thy sins by righteousness , and by shewing mercy to the Dan. 4. 27 , poor , if it may be a lengthning of thy tranquillity : This was Natural Doctrine , and fit to be addressed to a Prince never so much a stranger to Divine Revelation . For this is a Religion known to all the world , and therefore that in which all may most reasonably unite .

This is that a Magistrate may with greatest Authority demand conformity to of his subjects , and they oblig'd to obey ; as the King of Niniveh most justly enjoin'd publick Jo● . 3. 7. Humiliation and repentance in the case of so great and iminent Judgment .

For every Magistrate is suppos'd as a Magistrate to have good knowledg of this Law , of which he as a man hath a copy , as the Kings of Israel had of the revealed Law ; and in which ( as they in that ) he ought to be conversant , that he may be just that ruleth over men , ruling in the fear of 2 Sam. 23. 3. God .

Of this also , every subject hath a copy , that he may know his duty , and observe it . Hence therefore Vniversal conformity is an unquestionable obligation , when he that commands , and they who are to obey , have both the same just weights and measures committed to them ; one in order to Rule and Government , the other in order to Obedience and Subjection ; such as cannot disagree , no more than sealed weights and measures in general Traffick , and which each have a standard of , and may ( except inexcusable ignorance , negligence , or injustice be in the fault ) have an immediate recourse to .

But beyond this , what of Compulsion there can be , I do not understand : Every Revelation is received by Faith ; and Faith comes by hearing , and hearing by the word of God . It is the sword of the Spirit that is to make the way , and not the sword of the Magistrate that is to cut it .

Christianity , substantial , fundamental Christianity , hath the best claim to the Edicts of Principalities and Powers for it , there being no other Revelation except that in the world , but what is counterfeit and spurious ; no other Religion so inducible upon truly Natural Principles : and in Christianity , it is the substantial Christianity , not every nice Dispute or Definition , much less additional Mode or Ceremony that hath this claim .

And yet notwithstanding such a claim , I make doubt whether ever any sober Christian would wish Christianity propagated with Force , much less with Blood and Cruelty ; like the Popish Conversion of the Indians . I believe no true Christian , no truly Protestant Christian , ever did desire it , or think it agreeing with Christianity .

And let not the Compulsory Laws of Jewish Religion plead a coerciveness for the Christian upon the Reason that a better Religion more deserves it : for First , The better the Religion , the better Methods of introducing and recommending it , are desirable ; as much therefore as Instruction excels Brutish Force , as much as sincere Compliance of Judgment , Reason and Understanding excel Hypocrisie and feigned Conformities , as much as Divine Impulses and Suasions of the Holy Spirit excel the Power of Laws enforced with Penalties , or being of the Religion of the Prince for Mode , Compliment or Preferment ; so much ought the way of introducing men into the most excellent Religion of Christianity , exceed and surpass all other ways that can be devised to draw men to any meaner Religion than it ; and as much easier may be the effect . In Natural Religion men are not to be drawn into it , they are created with it , they are and must be of it , and are only punished for not acting suitable to it .

In Revealed Religion their own judgment and choice moved by suitable Arguments , both enters and retains them in it ; though , as I have before observed , the case of the Apostate from main Christianity , arguing an offence against Natural Religion , may be of a different consideration .

Further , In the Jewish Religion the immediate government of God , that liv'd as a Prince in the midst of them , made their case different from any other that ever was in the world ; their Messages from Heaven being so immediate and distinct , their consultations in cases of doubt with the Divine Will being so near at hand , and the Evidences of all being so clear and undoubted , that the sensibleness of them equalled the very assurance of the Laws of Nature .

The Objections that I can foresee against this Argument , lye these two ways .

If the Laws of Nature are so clear and evident , how comes it to pass there is so great a darkness and ignorance in multitudes of persons , yea in Nations , concerning these Laws ? And yet how much less is the Obedience paid to them ? And lastly , how comes it to pass there never was such a Concord and Agreement in them ?

In Answer to this I should only briefly rejoin these two things .

1. That notwithstanding this , there always hath been , and will be such Evidences of the Truth , Righteousness , Reasonableness , and Naturalness of these Religious Principles , that no more can they be banished out of Humane nature , than the Notions of Health , Beauty , Happiness can be extinguished in the world , notwithstanding all the disease , variation from the exact model of Beauty , and lastly , the Vnhappiness , Misery and Complaint so universal in the world ; so that though there is not any Example of the perfection of any of these in this world , and very great and general Deficiencies from them : yet the Notions of every one are whole and intire , and such representations and approaches to what we mean in them are so visible , as to take away all doubt of the things themselves , and of the desirableness of them ; even so it is in this Natural Religion .

2. The whole disadvantage then of Natural Religion objected , must be imputed to the miserable depravation of mankind , to that degree , that the most excellent things so lose their effect , as even to seem to lose themselves ; yet still they remain , and so remain , as to require and even exact their acknowledgment , and so demand that due effect , and that so powerfully , that the justice of the demand pressed home , cannot be denied ; and thus it is in Natural Religion .

2. Object . It may be objected f●r the enforcement of Revealed Religion by severities , That when the Reasons of it are laid before men ( as of the true Christian Religion ) lying in a straight and even line from Natural Religion to it , it can only be the Brutishness and Obstinacy of men that they do not receive it , which may be justly punished as against the Laws of Nature ; and the interpretation of Punishment shall be , not as intended to compel them into the Christian Religion , but to chastise their Beast-like Senslesness or Obstinacy .

In Answer to this I would re-enforce these three things .

1. As to the main of the Objection , there is so great a difference between Naturals that will certainly rise up at earnest and vehement summons , being within already , though they may lye hid and deep ; and what is purely from without and must enter through those multiform , Meander'd , twisted and twined passages of mens Vnderstandings and intellectual Belief , through varieties of Tempers , Educations , Principles , men have most convers'd with , and rivetted their whole souls into ; that it is impossible for any but God alone , who searches the heart , to know , where the guilty obstruction lyes , when the screws of truth , and the receptacles of mens minds do not reciprocate and answer one another ; where the key of Truth and the wards of mens thoughts so dissent , as not to be reconciled ; so that this must be left for ever as to Divine Omnipotency in the efficacy , so to the Divine Judgment where the fault is , of mens not receiving what is so graciously offered from Heaven .

2. Therefore to pretend to judg obstinacy , or insensibleness , or whatever other faulty Reason we have prepared of mens not receiving the Religion we would impose , is to assume Divine prerogative to our selves , and to become Judges in His peculiar Court , or to contrive an Artifice to cheat an acknowledged Principle , ( viz. not compelling Revealed Religion ) of its due Obedience ; and lastly , to cloath innocent persons , for any thing we know , with the Sambenito , painted with Devils or Beasts skins , wherein they may appear guilty with the disguise we have put upon them , though out of that they cannot with Charity be concluded nocent , or guilty of those particulars , we charge them with .

All this is to be understood , when the offence , and the particular offence ( it being not enough in this case to say there is some offence without special matter charged against Natural Laws ) is not as evident , as in any other case of humane judicature ; and where the only proof that men are otherwise guilty in not receiving the Faith we offer them , is only this , that they do not receive it .

3. If this punishing men for not receiving a Revealed Religion , were only for not receiving substantial Christian Religion , it were the more tollerable ; though as I have said , not desirable to any true Christian Protestant ; but when it 's stretch'd out to False Religion , to every nice Opinion , Ceremony or Mode of worship , it is a burthen mankind could never bear , being most intollerable : And so I have done with this second Argument .

Argum. 3. I proceed to a third Argument , Justifying Natural Religion to be the term of universal peace and concord ; so far that if that be secur'd , men should acquiesce in peace one with another , in things that concern Religion ; Magistrates allowing common protection , and people the common benevolence of Humanity ; as upon a ruled and determined case , that Reason and Truth ought to have , according to the Divine Will , and the very Laws of Nature , a Through fare in the world , free as the Air and Light , and that by an Ordinance as early as of the day .

Before I argue this , I premise , That all Religious Freedoms are under the intire acknowledgment of Princes within their own Dominions in all causes , and over all persons , as well Ecclesiastical , as Civil ( in the very sense of the Church of England ) supreme Moderators , and Governours .

As also , that it is more desirable all things of a Religious concern should have the countenance , encouragement , and example of Authority , and the Symphony of Communities .

Yet still with this condition , it is the Birthright of every man to be avowedly and publickly Religious , according to those Rules he believers , agreeable to the Divine Will , Natural Religion being Judg. And that this is according to the very institution of God himself , and no way inconsistent with the Laws of subjection to Magistracy , or being a commodious and agreeable member of a Community .

For if there be not such a Natural Freedom , there is no way left , since that general corruption of Religion in the world , for a man ordinarily to reduce himself , and induce others to reform themselves and their open profession of God , to true and regular thoughts and acknowledgments of God , his worship and service , and the ways of pleasing him in order to the eternal enjoyment of him .

For it often falls out in the world , that Magistrates and People sit in their Idol-Temple of a false Religion , guarded with their Laws for Uniformity , environed with their own Canons and Constitutions , and threatning severest penalties to any disturber . Though we have reason to bless God our lines are fallen in pleasant places ; yea we have a goodly inheritance of Religion by our Laws ; which very much bribes our judgment of the Duresse of Impositions in Religion , because we only consider it in ceremonies impos'd , and do not turn our selves to behold the abominations in other Nations , not only committed but framed by a Law . But Imposition is imposition in the least things in Religion , not natural ; and opens the way to it in the greatest .

If it be not therefore before hand taken care of by such an Immunity , reserv'd to Humane nature , notwithstanding Government and Subjection to Rulers , that most fundamental principle of Natural Religion , in Piety towards God , issuing it self in declarations of his Name , Truth , and Glory ; in charity and compassion to the souls of men , ( whose case , though not themselves , cry out , as the man of Macedonia in Paul 's vision , Come and help us ) must lye still as a Talent Act. 16. 9. hid in a Napkin , and buried in the earth ; or must encounter and fall foul with another Law of nature viz. of Subjection and Obedience to Magistrates in their Religious Laws .

But if their right to command only in and according to Natural Religion , the best , most honourable , and safe command that God thought fit to deposite with men , that they should hold the Golden Reigns of Godliness , Righteousness , Soberness , far greater than of ceremonies , and safer than of Revealed Religion , a chariot too divine for man to govern : If this , I say , be the case , men need not cloister Religion in their breast for fear of violating so awful a Sanction , as that of Magistracy . Nor while they confess it ( neither afraid , nor asham'd of the publick discountenance ) , do any thing injurious to Divine Disposition of power to Rulers .

If this were not the true , natural , legal state of things in relation to Religion and Magistrates , and the very Ordination of God in Creation concerning them , this further grand inconvenience would follow , That the most excellent Religion of our Lord and Saviour , so careful of all just rights and duty , Dividing to Caesar the things that are Caesars , and reserving to God the things that are Gods ; yet that Luk. 20. 25. this Religion came in as it were treading upon the necks of Princes , and their Laws , and disacknowledging that power entrusted with them by God , the power of first Decreeing Religion , though it were allowed , He intended only the true Religion .

For it is most evident , Christian Religion came into the world against the will of all Humane Powers .

I know it will be said , Our Saviour and his Apostles in regard of their immediate commission from Heaven , of which Miracles were their Credentials , could not in the least violate Humane Power , which falls before the Divine , as the lowest Magistrate among us before the Supreme . I confess this is most true ; yet still it is to be consider'd , what great care God hath of his Moral , Natural , Fundamental constitutions ; and it is not at all to be believed , he would in so weighty a concern as Christianity , have so far neglected his Ordinance of Magistracy , as not at first to have presented that Doctrine , and the miraculous evidences of it to the Vicegerents of his power here upon earth ; that at least they should have been guilty of a peremptory refusal , before their deputation in the propagation of Christian Religion had been waved by God . I cannot therefore account the Supremacy of Divine Power above Humane , the chief reason , that God took no more notice ( not of Magistrates only , but ) of Magistracy it self , when he brought in the first begotten , and his Religion into the world ; and that he did not say , Let all these Angels of God on earth worship him , in the first place .

We see in all things that could but have the appearance of being under their proper jurisdiction , how cautious our Saviour was not to offend ; as in the case of Tribute , though he as a Son over the Temple , or supreme Prince , was free ; yet Mat. 17. 24. he wrought a miracle on purpose to defray it .

Besides the propagation of Christianity was to out-last the immediate commission of the Apostleship , and Miracles ; and to survive in ordinary preaching and discourse , while the Princes of the world were yet enemies to it .

What then does this argue ? but that the enforcing of true pure Natural Religion only , is the right of Earthly Powers . Not the retrenching any of the Freedoms of Natural Religion , not the imposing any thing besides and beyond it , by power or penalties ; not the forbidding of Reformation of any corruptions invading it ; not the embargoing any Revelation from Heaven , consisting with , or perfecting Natural Religion , ( as all truly such do ) only the power of requiring all to live in obedience to , the punishment of those that disobey Natural Laws .

But it may be further said , God intended Christianity should be brought in , not by might , not by power , but by t●e Spirit of the Lord . That Believers in it should seal it not with Pleasures , Honours , and outward Advantages accruing to them by it , but with their blood and sufferings .

This is also most true , it appears God did so intend . But still if Magistrates were intrusted by God with making Religion Legal , or not Legal by their seal ; it is plain , that Divine Ordination of Magistracy was dishonour'd and debas'd by him that appointed it , in that it was not at all taken notice of in so great an affair of the Divine Kingdom . And so far as they could judg , who did not believe , there was a real injury done to Powers , and the sufferings of Christians were on that account , just . For who could know that for so long a time God had suspended that supposed Ordination of his , viz. That no Religion should be brought into any State , or Kingdom , that had not first the favour and license of the Laws and Magistrates of that State and Kingdom .

But now suppose it is a stated Rule , that beyond Natural Religion the Magistrates Power extends not ; but ( that being secur'd ) there is a freedom to Subjects of taking care of their Souls , and wherein they have to do with God , as of their bodies , lives , or estates in private concerns ; or as a Philosopher hath of chusing what he thinks the best system and from the best Authors ; and that men may freely reason herein , still within the confinement of Natural Religion , Rever●nce of God , and all just deferences to men ; and then Christian Religion had a Legal entrance , offering no disregard to Magistracy , but taking natural freedom to offer it self , wherein its way being so prepar'd , it then opens it self with all that Divine Power and Authority , that cannot be refus'd , but under the great peril of Eternal damnation .

Thus proportionably the case is the same concerning the Reformation of Christianity from Popery .

We then that are Christians and Protestant Christians , have great reason to keep that door of the just and lawful propagation of Religion , not contrariant to Natural Religion , as open as we can ; and to grant a quiet , comprehensive of all offers that can be made , keeping within Rules of Natural Religion , Reason and Prudence ; it seeming less hazard to admit those inconveniences attendant upon this liberty , that through humane corruption run round with every thing , than those greater mischiefs of having Christian or Protestant Religion violently kept out .

Thus I have endeavour'd to clear , that there are obligations lying upon men precedent to any right of Humane Authority : viz. of duty to God , in obeying God rather than men ; of the Profession , Confession , and publication of true Religion , however men forbid or scorn it ; of rational communication of truth , as the Apostles said , We Act. 4. 12. cannot but speak the things we have seen and heard ; of charity to mens souls in not concealing the tydings of Salvation , the Righteousness and Truth of God . For certainly David expresses himself according to the Laws of Natural Religion , when he says , I have preached righteousness in the great congregation . I have not refrained my lips , Oh Lord , thou Psal. 40. 9 , 10 knowest . I have not hid thy righteousness in my heart . I have declared thy faithfulness and thy salvation . I have not concealed thy loving-kindness and thy truth from the great congregation . And Moses when he says , Give ear , Oh ye Heavens , and Deut. 32. 1 , 2 , 3 I will speak : and hear Oh earth , the words of my mouth : my doctrine shall drop as the rain , my speech shall distill as the dew , because I will publish the name of the Lord : Ascribe ye greatness to our God .

Yet from hence I do not suppose any man bound to go and preach to the Great Turk , either the Laws of Natural Religion against any of the iniquities of that tyranny , or follies of that superstition ; or the just and holy Laws and Truths of Christianity instead of his worse than A●ile Alcoran .

Every man is to measure his commission , and the enablements he hath receiv'd from God for his work , and not to venture upon things beyond his line . For even the Apostles knew their measures , the measure of the rule distributed them by God ; a measure reaching so far , beyond which they did not stretch themselves , in that famous place , 2 Cor. 10. 13. Every man may compute the probable account his service will turn to in the Glory of God , and the Salvation of mens souls . Christ teaches him to forbear , when it is certain before hand , His pearls will be trodden under foot , and himself Mat. 7. 6. rent .

And so I have finished what I think necessary to be spoken upon this Third Argument , and pass on to the fourth .

Argum. 4. Natural Religion may well be the Cement of Vniversal Peace , since whatever can comport with the good of the Vniverse or Community , is secured by it .

The Glory of God , so far as Community is charged with it .

The Peace and Welfare of particular persons .

The orderly Posture of every man in his Station and Rank .

The just deference to Magistracy and publick Authority .

The security of publick Peace and Quiet .

The Advancement of True Religion in Divine Revelation .

Now in every one of these I will consider what Objections may be made against allowing freedom in Religion ; upon Natural Religion secur'd , and the Answers to them .

Object . 1. Every False Religion , or refusal of the True Religion in a Nation , not vindicated by due severity upon Offenders , is an offence against the Divine Majesty , of a National Guilt , and brings down National Judgments .

Answer . The government of Conscience being Gods peculiar , no earthly Power shall be charged with the obliquities and errors of it , any more than with the secret sins of men that are not known , or those Distempers of Mind and Spirit , which coming into no palpable Instances can neither be convicted nor sentenced by man .

Now mistakes of men in Religion not cognisable by the light of Nature , are to be reckon'd among the Errors of Conscience , and so are properly left to Gods Judgment-seat , and the Magistrate stands free .

It is therefore very observable , Princes are called nursing-Fathers , and Queens nursing-Mothers ; signifying not a Isa. 49. 23. Commanding-Power , but a tender , insinuating , cherishing , the Encouragements from them , that such an Appellative carryes with it , in those that declare it , in those that are to receive it .

The Magistrate discharging this Honourable Trust , may acquit himself and the Community before God from the guilt and destruction of those that may be yet heinously guilty before God , as Jonah's Mariners did from the Blood of that Prophet consigned over to the Sea by his own Sentence , Oh Lord ! lay not this mans blood to our charge , who have Jon. 1. 14 done all it pleased thee to command us .

When Soveraigns and Nations have considered the Wisdom , Rationality and Heavenliness of Proposals in Religion , and setled upon what they find of the highest Character , as the Religion of their Nation by Law to be established ; to which they allow the encouragement of their publick Honours and Maintanance , and taken care for the propagation of it by Instructions , Arguments , Reasons , and good Examples , they have done all that God expects from them to do , and so have delivered their own souls .

That which was of their free judgment and arbitrement , ( as proper to them , as to families and persons , to dispose of their own ) they have placed as they thought upon due consideration , most to the glory of God , and the good of the people ; but to deprive men of their native rights , or to punish them in their Persons or Estates ( who are not Offenders against Natural Religion ) for the sentiments of their minds , of which they have only a humane judgment , is not a Power wherewith they think themselves invested of God , and so forbear it .

This is indeed the Religion of a Nation of Men , a Nation of Christians , a Vertuous , an Honourable Government , and more hopeful to propagate true Christianity , than that which writes its Laws in Blood . And this is to Rule over men and not over Beasts ; bound up ( as men should be ) with the cords of a man in Natural Religion ; in what is beyond that , as revealed from God , with Bands of Love , to serve the Publick ; Blessed are the people who are in such a case ; blessed is that people whose God is thus the Lord Jehovah .

Object . 2. What Peace can there be in the world amongst private and particular persons , while there are several opinions in Religion ? how many Disputes , and Calumnies , and Invectives are continually flying up and down by reason of differences in Religion ? and how much better are all compelled into Vnion ?

Answer . All these evils are but so many Arguments of depraved Nature , which creates its own occasions out of every thing ; and if the mischiefs of Compulsion , or the ill state even of those parts of th● world , where the voice of Religion is all one la●●●●ge , were cast up , I doubt they would be found to ballance the worst that can be charged on differences in Religion . But yet Natural Religion , and most evidently Christian Religion , is most severe and positive against all Strife , Envy , Railings , evil Surmisings , and bends men upon Peace , Love , Me●kness , Quietness , Charity towards all men , and especially Christians , as is after to be sh●wn ; and therefore undoubtedly those evil effects where they grow to excess , may be restrained by Civil Magistracy , as in any other case ; and the rather , that True Religion so much disowning them , they are more inexcusable in that cause , than any other ; for though we find Scripture severe in its language in great cases , as St. Paul against the Bigots of the Law ; yet we must also consider the Infallible Spirit that guided Sacred Writers , who alone knows how to direct those sharp arrows , and what effect they shall take .

Object . 3. This clips off the Royalty and Prerogative of Princes , if they have not the command of mens Sentiments , or at least of their outward Actions and Practises in Religion .

Ans. The unjust Enlargements of Earthly Power into the Divine Sanctuary , hath been always fatal to Princes . Vzziah's rude entrances into it , were punished by God with infamous Leprosy : Herods Letting that sacrilegious acclamation , It is 1 Chron. 28. 18 , 19. Act. 12. 22 , 23 , the voice of a God , not of a man , sink into him , was presently reveng'd with a dreadful hand of Judgment . Humane Power is safest , keeping it self within the verge of Divine Institution ; beyond that , though it may seem greater , yet it becomes only like a swelling wall , the bigger it is , the more ready to fall ; or a tottering Fence expatiating to ruine .

Their Honour is great in being nursing-Fathers ; if God had intended Civil Magistracy to govern in any Religion but Natural , they should have had as certain Rules to act by , as they have in Natural Religion .

Besides what is the good of being great Masters in Religion , except in that wherein God hath shewed every man what is good , seeing the greater Judgment waits for such . Thus the Apostle James , James 3. 1. My brethren , be not many masters , imposers or prescribers in Religion ; that is , do not affect it , knowing we shall receive a greater Judgment .

Object . 4. But it is impossible to govern with any security , if Governours hold not the Reins of mens Consciences , if they have not the Rule of that Helm , that turns about so great Bodies of people , which way soever they that have that Pylotry please , with what vigor and courage are men animated while the Principles and Rewards of Religion are in their hearts and eyes ? If therefore the Prince rules not in these , his Command is but Cypher .

Answer 1. Religion is too great and noble a thing to be but an Expedient of Government .

2. The History of Christianity assures us no Princes have had more obedient Subjects , a more valiant Souldiery , than Heathen Princes of Christians . True Religion knows its obligation to Government , and pursues the Laws of it , though that Government hath stood distinct from that True Religion . And this is the standing-Rule of Christians .

Object . 5. But what Tumults , Factions , Seditions , have been rais'd under Religious pretences , when Subjects have not yielded themselves to the Empire of Princes in Religion ?

Answ. These evils , as they are falsely pretended by men of turbulency to be for the service of Religion ; so they are unjustly charg'd upon it . There can be therefore no severity too great upon those that so abuse so excellent a thing . But the s●m● care that secures against ambition , sedition , rebellion , in one shape , will do it in another , without taking away lawful liberties . Nor is there any remedy so specifick against the great Hypocrisie of covering Rebellion with Religion , Faction with Faith , as the severest Regiment of men according to the indisputable Laws of Natural Religion , and allowance of the greatest Tolleration in what no way contradicts that : For then is the artifice strongest , when it is planted in the oppression of mens consciences , so great an illegality against Natural Principles . Take away severe Impositions , and what have such Politicians to work upon ?

Object . 6. But what a Hydra , a many-headed Monster of Opinions , will Religion become by such a Toleration ?

Answ. 1. Severe Natural Religion enforc'd , and strictly pursued , will so rebate mens corruptions , ( besides the hopes and expectations of Divine Bl●ssing accompanying so vertuous a Government ) , that there will be a much greater retrenchment of Opinions , than can be understood . The excellent Wisdom , Gravity of Natural Religion in the lives and actions of men , especially enobled with Christianity , would bring most of men , except extremely bad or wild , into an admiration of its excellency , that even ingenuous shame , together with general prudence , would compose them against fugitive , inconstant , changeable , giddy opinion . Men are not so intractable as they are thought to these awful Laws , if wisely propos'd . The worst and wildest part would become in every mans sense due subjects for rigor , whom so much reason and fair inducement would not prevail upon .

Steelly , unfruitful , unsatisfactory ceremonies , loose principles and practises , the want of that great presence of true Religion , and an iron hand instead of it , makes men Atheistick , Sceptick and Fanatick , ever teeming into vain opinion , for want of solid goodness to rest upon .

But however sinful degenerate men will be bad every way : Uniformity begets lothsome ignorance and formality . That which is best in it self is to be chosen , viz. That free air and light , in which men may try all things , and hold fast that which is good , though evil adheres to that , as to all good things .

Argum. 5. To conclude , True Natural Religion hath a set of such self-evident principles , that it will be enough to name them ; and yet if they were observ'd and obey'd , universal peace and quietness could not fail to result from them .

1. That every man hath the due care of his soul committed to himself , so that it shall be no Apology for him in the sight of God , that others , whether Churches , Magistrates , or publick Teachers misled him ; it may be some abatement of condemnation to him , and increase to them ; but it shall not Ezek. 3. 18. deliver him ; he shall die in his sin , though his blood shall be required at the watchmans hand .

What reason then can there be , or how can it be accounted for , to compel that man with force to take that way he judges dangerous , or drive him from what he thinks best for his soul ? To advise , perswade , reason him , is commendable and charitable . It is good for him to make the best inquiry , and take the best advice . But that he should be forc'd against his own sense , is unnatural and barbarous , seeing he must be wise for himself ; or if he scorns , he Prov. 9. 12. alone must bear it . This is to be understood in cases not evidently good or evil by Natures Laws . In them there is no excuse against impressions of absolute authority . Now how much would this tend to peace , if it had its due observance ?

2. That Humane Nature should do all the good , kindness , and ease it can to it self in every particular member , and remove all the evil , discomfort , and mischief it can in the same manner ; and no severity , except in cases plainly destructive to general Humanity , can be tollerable to true Humanity : If this were mens Rule , who would hurt or destroy in the world ?

3. That in all things , wherein a man can without infinite hazard do it , he should unite himself with the greatest Communities , with lawful Governours , with Nations , and most comprehensive Congregations of Christians ; seeing that is most acceptable to God , who would have all Nations to Rom. 15. 9 , 10 , 11. serve him , all people to praise him : It is most Humane and Christian ; it is also most a mans interest , most safe and secure to himself .

4. That wherein a man finds himself under a necessity of differing from any man , much more from a Community , he should deport himself with all meekness , humility , modesty , love and charity , that he may demonstrate , it is truly his judgment and sense of conscience , and not perverse humour , that makes him differ ; that he is still a most lively feeling member in the body of mankind , and Christians , that in all things excepting the glory of God , and the salvation of his soul , interests too vast to be compounded for , he prefers the publick before himself ; such a one can neither harm , nor deserve to be harmed .

I have now dispatch'd what I intend concerning this first foundation of even Vniversal Peace recommended by Christian Religion : viz. The general unity and uniformity there would be in Natural Religion , if men would shew themselves men . I will only by way of Conclusion reflect upon the usefulness of so great a Point .

1. It justifies the great Creator of all , who hath not left himself without witness , amidst this great Deordination of his Rational creatures , that he is yet a Faithful Creator : Seeing he hath carv'd into their very Beings such a Law of Truth and Goodness , that if they would but shew themselves men , would have preserv'd them from the great errors of Vnderderstanding and Practise ; and as a Compass would steer them in the wide and disorderly sea wherein they now sail . By this inward infallible guide , if rightly excited to give its sense , and duly applied , they might find true Religion in this Babel of Languages concerning it . And though it is very difficult , and in the event , through mans great corruption , but not in the reason of things , almost impossible without Divine Illumination so to excite and apply it , yet there it is , even within men , so to be excited and applied ; and it is mens corruption only , and wickedness , that it is not of more use .

2. To us Christians having the benefit of this Divine Illumination in the Word of God , and in the hopeful assistances of the Holy Spirit , the use of this Natural Law is much more visible ; and indeed chiefly we have the benefit of it , and of such discourse as this upon it ; and our guilt more than twofold , if we do not find it . To us it may appear how inflexible a Rule it is , how excellent the Religion of our Saviour is , we may in every thing see by it , what it is that is indeed of value among all our divisions ; What is that faith once delivered to the Saints , we should be always in an agony for ; and what we may allow and condescend to those various Sentiments , that are and will be as various , as aspect ; the beauty and even harmony of Humanity and Christianity being not made up of Vniformity in such things ; but unity of love and charity is the true beauty , the true melody here ; all would be a dead calm without some variety . Thus as Christian Religion revives and now impresses Natural Religion , so does Natural Religion corrected , freed from its Interpolations , corrupt Glosses , restor'd and fill'd up , where gaping chasmes had spoil'd the sense and contexture , and anew imprinted upon us by Christian Religion , give great light to Christian Religion . For being thus restor'd , and a natural light within us , it is redintegrated to us in its great Office , to be as the candle of the Lord in our spirits , by which we behold the true and excelling Glories of Christianity .

3. It therefore makes brief and compendious many great Controversies , as they are made in Christian Religion : I shall summarily instance in these Four .

1. Those between Rome and the Reformed Churches . Although I have a just value for all those renowned labours of the great lights God hath raised up in the Protestancy ; a very rational and Christian entertainment of the Writer and Reader : Yet I must profess the unshaken Assurance I center upon , in all those Controversies , is a short Conclusion of the matter , That Romish Religion not only is not , but cannot be true : it is impossible it should be of God , if Scripture and our Faculties are true ; if Natural Religion , or Christian Religion that we have in the Scriptures be true : And this I take to be a ready and sure Antidote against Popery to all that are equally concern'd to know which is the True Religion , Catholick Religion falsly so called , Popish Religion , or Protestant Religion , though they have not opportunity to acquaint themselves with all the Learning so plentiful , so valuable at this day in the world for the decision between them .

2. That great Principle of Natural Religion , Hear Oh Israel , the Lord thy God is one Jehovah ; and Thou shalt love Deut. 6. 4 , 5. the Lord thy God with all thy soul , with all thy mind , with all thy might and strength . And that great Principle of Christian Religion , If any man love not the Lord Jesus , let 1 Cor. 16. 22. him be Anathema Maranatha ; these two joyned together assure me beyond doubt , Our Mediator upon whom our Love , Trust , Service is to rest ; and that at such a distance as is Heaven from Earth , cannot be but the One God with the Father , and so I am resolved in the Socinian Controversie . And further , if he be the Eternal Son of God , and his offering up the Humanity united to him , a sacrifice , I know it must be of infinite value , and not a martyrdom , not an example only .

3. By Natural and Christian Principles united , I am convinc'd , the great foundations on which the Controversies between the Arminian and Calvinist ( as we use to express them ) rest , must have great truth on both sides ; but they being related to those judgments of God , that are as a great depth , it is impossible to find them out to perfection ; for how can Finite wade in Infinite , without being swallowed by it ! We need not therefore stay , till these two things can be reconcil'd in our Judgments , the infinite soveraignty and dominion of the Almighty over every particular immortal spirit that he hath made ; so that it cannot be dispos'd of , or dispose it self without the counsel and foreknowledg of God ; and yet that no one is prejudg'd by any determination of God in the true liberty of a rational creature , much less determin'd to sin and misery upon it , by any over-ruling power . We may safely with respects to both sides , be profoundly abased in the sense of Incomprehensible soveraignty over us ; in a self-condemnation , wherein soever we find our selves degenerate and fallen into sin , as knowing our destruction of our selves . Nor need we stay till supreme grace and our own free-will are reconcil'd in dispute ; we may safely on both sides make our humblest and most lowly appeals to him , that worketh in us both to will and to do . We must do so , and are under the same security , and obligation in stirring up our utmost Phil. 2. 13. Ezek. 18. 32. powers in turning our selves that we may live ; in working out our salvation with fear and trembling . And all beyond Phil. 2. 12. these two conclusions are but Speculation ; in which we may imploy and entertain our selves in considering infinite wisdom , and glory , and searching as near as we dare approve its holy and gracious ways ; but need not be angry we can't agree in things out of our depth , so as to be certain .

4. In all the Disputes concerning Forms of Church-Government , Modes of Worship , we have thus much of resolution from the consent of Christian with Natural Religion ; Whatever is most substantially good , is fittest to be the center of Agreement and Vnion ; and other things doubtful allowed to particular reason , and choice , with mutual tolleration and charity . As is further to be shewn us under the next Head of Discourse .

Having now spoken so much of Natural Religion , I think it necessary , before I quite leave it , besides the survey I have taken of it , to add these Characters concerning it , that it may not possibly be mistaken .

1. It is that which depends upon nothing particular , but must be the same to all Nations , and times ; it is all essence , and hath no accidents , or circumstances , as it is natural . To pray is Natural Religion , that is , to lift up Desires to God with humility and hope ; this is and must be the same without any variation to every man in the world . Now whatever can be suppos'd to pertain to it , if it be not the same every where , is not Natural Religion .

There can be but one nation of a God to all the world ; there can be but one Justice , Sobriety throughout ; there can be but one notion of sin , or of the pardon of it ; of Judgment to come , as they are natural . Till you come to Essence , you come not to Natural Religion .

2. It is that which cannot be demurr'd to , but with the failure of all sober reason , nor indeed without a consciousness of it , while denied . I am fully assured no man can deny a God , a distinction between good and evil , a future state , without a strong recoil of the Natural Faculties , returning as by an Intellectual , Moral , Elastick force .

3. It is that whereof , if any of the Principles be taken away , grand inconveniencies and absurdities will follow , like taking away light , air , or water , out of the natural world .

What an infinite necessity is there of God ? of Prayer to him ? of Praises of him ? of his pardoning-mercy since sin ? of Judgment to come ? Take away these , and universal nature flys in pieces , runs every way upon so great a vacuum , as the want of any these Principles immediately makes .

This is Natural Religion ; and nothing else is Natural Religion but this .

Having discours'd what a foundation of Vniversal Peace Christian Religion hath laid , in not only assuming to , but uniting with it self Natural Religion ; I shall come now to present as in perspective , Christian Religion it self , and shew the admirable contrivances for unity , peace , and love , it hath found out ; and most earnestly prest on all its Disciples , so infinitely wise , reasonable and good , so efficaciously insinuated , so strongly argued and enforc'd , so awfully commanded , so to the life , the very Divine life of it , even Hypostatiz'd in our Lord ; that it is indeed the inexpiable shame and guilt of the Christian world , that it is so unlike the Divine Philosophy , the Laws , the grand Exemplar of it .

That I may pursue this Intention with greatest advantage , I shall propose under several Heads , how this design is laid by the infinite wisdom of our Saviour ; much different from what is ready on all occasions to offer it self to Humane Imagination , that is Vnity in Vniformity ; without which , as this confident boast of Imaginary Reason pretends , there can be no peace , and that this is the ground-work of all ; but the more Heavenly Vnderstanding of the Holy Spirit lays its foundations quite otherwise , as shall be made manifest in these following accounts .

1. The first foundation Christianity lays , is this , It proposes to the minds and consciences of all its servants , Concerns of that vast moment and Rules of Action according to them ; that whoever does sincerely observe , and walk by them , shall be unavoidably carried upon love , and peace , and off from division . It does not propose a sett of opinions , that every one must come up to , though at a distance from these main concern ; or a machine of bodily worship , that every one must learn the motions of ; but it sets down interests of such indisputable , worth and goodness to be pursued , that do upon very great reasons concenter Christians in unity , love and peace .

1. In that the spirits of men possess'd with them , are wise , weighty , generous , and manly : In malice , children ; in understanding 1 Cor. 14. 20. men ; that they can neither grow fierce , churlish , and rigid , nor weakly , peevish , and querulous . Nay very much above this , their souls are holy , heavenly , aspiring to God and Christ , that they are above small things .

It is of great consequence , what notions in Religion and Divine Things the mind feeds upon ; for accordingly their temper will be . They that have with devotion faln upon old Jejune observances , ( which they call Reverence of Antiquity ) spinose Controversies , opinions of zeal without knowledg , Phil. 1. 9 , 10. a passionate affectionate Religion , not abounding in all judgment , and knowing the things that differ : Their temper is apt to be morose and angry , or vexatious and full of complaint , if all be not of their measure ; but they that have their thoughts fixed on righteousness , peace and joy in the Holy Ghost , they are furnished with what is of value , they partake of the marrow , and fatness of Gods house , they drink of the river of his pleasures ; and are lightsome , Psal. 36. 8. benign , altogether for compassion , beneficence , and rejoicing in universal good .

2. The pursuit of those Interests gives them such true employment , that they are not at leisure to press trifles upon others , or be over attendant to them themselves . They that are running this race , run so , that they may obtain ; they 1 Cor. 9. 24. that are fighting for this Crown do not love to beat the air ; Phil. 3. 14. they that are pressing on for the price of the high calling of God in Christ , are so taken up , all their sinews are so strain'd another way , that they cannot trifle themselves , put others upon it , nor assume any thing in comparison of what they are so intended upon .

3. That high value they have for the one thing necessary , gives such an honourable character to all that are in the same manner affected , and imployed , that they cannot differ one with another in affection upon minute things . The regard , and reverence they have for that Divine Image upon them , preserves them from lightly speaking or thinking ill one of another .

Now in these three things , to have Spirits of an Excellent , Solid , Benign Temper , attending great and worthy Objects ; in having a full , generous and noble Employment , in a great and honourable Esteem of Christians , for true Christianities sake , lye the true seeds of Christian Peace .

I shall therefore bring these things to to their just Gosple-Rule , as in innumerable expressions of Scripture it is silently pointed at ; but in two more expresly , and in both , as the very standard of Peace .

The First is that which hath fallen lately under so much debate : let us walk by the same rule , let us mind the same Phil. 3. 15 , 16. thing .

Now that we may understand this rule , let me propose this very plain and easie Method into the Apostles sense .

The Apostle beginning this Chapter with an exhortation Ver. 1 , &c. to rejoice in God , and in that excellent state of Christianity into which they were brought , immediately had his eye upon the Legalists , that troubled those clear waters , and damp'd the joy of Christians ; a point he was much upon , and very safe for them often to hear . Having , as I said , his eye upon those Legalists , who indeed perverted the Gospel , and encountred the main design of it , ( as he by the Apostolick Spirit discerningly knew ) He cautio●s Christians against them , under very black Characters ; dogs , of rabid and rending spirits ; evil workers , designing Ver. 2. against the good the Gospel introduc'd , disguising themselves under the venerable name of the circumcision , when they were quite another thing , viz. the concision , a Sect in whom the dignity either of true Israelitism , or Christianity was praescinded from themselves , as infamously as the Garments and Beards of David's Messengers were by Hanuns Villany .

Therefore saith the Apostle , you need not fear they are Ver. 3. gone away with the birthright and blessing of Circumcision : We are the true Cir●umcision , the Israel of God , who having forsaken the flesh , the outward Ordinances of Jewism , out of which the sprightly inhabitant is departed , and left it as a body dead ; we , saith he , worship God in the spirit ; that Spirit is with us , we Glory in Christ ; we have the true Joy not allayed , chastised or adulterate ; we have no confidence Ver. 4. in the flesh .

From hence the Apostle passes on , and in a Figure proposes in himself the best and fairest side of the legal state , as it then stoodout of Christ , that he might at that very best , trample upon it , and debase it to the very lowest in compare with Christ ; circumcised the eight day , of the stock Ver. 7. of Israel , an Hebrew of Hebrews , &c. touching the righteousness of the law blameless : but what things were gain to me , those I counted loss for Christ ; yea doubtless I count All things , &c.

Wherein he appears ( as in a most lively scheme ) , First , A Jew of the greatest advantages without Christ , and yet worth nothing . Then a Christian enrich'd as a Merchant Ver. 8 , 9. with the Pearl of great price : in himself , I say , appears a Jew of the highest alloy ; in himself a Christian of the first three ; in both he shews the worthlesness of all out of Christ , the infinite Riches to be found in Christ . And after this Ver. 10. he exemplifies still in himself the high and most important business of a Christian in all those most Eloquent , Significant and Ponderous Expressions , that I cannot so much as glance upon , being too mighty for a long and set discourse , much more for a short one , and in passage .

Having done all this , he now applies it to the present Ver. 15 , 16. case of Christians , whom he ranks into two degrees .

1. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the perfect , those of full age , as they are call'd , Heb. 5. ult. or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Ephes. 4. 13. the perfect full ag'd man , grown wholly out of the childishness of Ceremonies , or Opinions .

2. The weaker Christians , whom the Apostle very gently and tacitely signifies , by those that do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those that are under some abatement from this perfection of judgment , they have somewhat of reverence for those Rites formerly of Divine Appointment , though they sincerely too value Christ above all , even as the perfect .

To the First the Apostle advises , Let us wholly and intirely mind the same thing ; so many of us as are perfect , we have nothing else to do , we have nothing in the least to take us off .

To the Second he allows , First , All the Tolleration of Charity , till , and confidently foretells , God will reveal even this to them , viz. not only the supreme excellency of Christianity , but the total uselesness , and utter abolition of those Ceremonies .

But in the Second place he presses them on so far as they had attained , viz. to a sense of the incomparable excellency of the knowledg of Christ , to a conformity in his Death and Resurrection ; and that they would walk by that one Rule , that they would adjust all their Actions and Motions with the perfect Christian , and mind that same thing , though they cannot lay aside all regard to other things immediately of that lower Rate .

Here then is the Christians Rule of governing himself as a Christian , and it brings forth certain Peace .

1. The absolute and inexceptionable Rule to every one ; that is a True Christian , to have a supreme value for the eminency of the knowledg of Christ , to know him and the power of his Resurrection , and the fellowship of his sufferings , to be made conformable to his Death , to forget things behind , and to press forward for the prize .

If any man hath not attained this Rule , he is either no Christian , or under the disguise of one , ( if he be an Vndertaker , an Imposer , a Master in Christianity , ) such as the Apostle here so dreadfully brands ; an evil worker , a designer against Christ .

Here is the one same Rule by which all Christians are to walk : here is the one thing they are all to mind . Here is no allowance , no tolleration , here it is they are all to be so serious , of such excellent Spirits , to have such a value one of another , as to be able to center in Universal Love and Peace upon this point .

2. Every perfect man is not to take in any thing of a lower kind , of a forreign extract , into so Divine and Heavenly a Religion , that he may wholly and without any allocation to any thing else , mind this same thing : This makes him a more wise , a more perfect , manly and full ag'd Christian ; more Spiritual and Divine , and more fitted to keep the Vnity of the Spirit in the bond of Peace .

The overowning any way , party , or person , takes off so from the Excellency of a Christian , as to render him Carnal and Childish : I could not ( saith the Apostle ) speak to you , but as unto carnal , as unto babes in Christ ; you are so 1 Cor. 1. 12. over-zealous for men , and make Christ himself as if he were but the Head of a Party .

And this brings forth Strife , Envy , and Division , as he tells those Corinths , 1 Cor. 3. 1.

3. If any man be under such disadvantage as to have taken such assumenta , such additionals to his Christianity , he being right in the main Rule of the supreme value of Christ in his Death , and Resurrection : he is to be supported in his infirmity by all the kindness , and condescension of stronger Christians , in expectation of Gods timely Revelation ; Rom. 15. 1. but so as to be press'd on to walk up , and bear aloft to that Rule whereunto he hath attained , to mind that one thing ; and so to wear out that mistaken esteem for any thing not deserving it .

And this is most necessary in order to Peace , seeing such infirmities are natural to this low state , even of Christians in this world .

Wherein they that are scrupulous , must take heed of judging the wiser , as disorderly , irregular , and almost prophane , if they do not observe their Rites ; and the stronger ought as carefully to preserve themselves from despising the scrupulous , as fond superstitionists , because they can't neglect them . So the Apostle discourses , Rom. 14.

Yet so , that these somewhat otherwise minded , be of the same mind , and rule in the main ; else they can neither have peace in themselves , nor yeild it to the higher Christians , nor grow up to the stature of full ag'd men in Christ .

This also is to be added as observable , that the case of the weakness of the first Chr●●tians can never recur exactly ; for those Ceremonies being of Divine Institution , had just claim to an awe upon Consciences , not as yet clear in their repeal ; whereas all later Rites can pretend no higher than humane institution , custome , or venerable antiquity ; for the suspition of Apostolick Institution in their behalf , and so adding Religion to them , I look upon as much weaker and worse , seeing we have no Authentick Records of such Institutions ; and in things of so dilute a goodness , as Ceremonies must be , there will not be a ballance to the opposite danger of leaning a Religious weight upon a broken Reed , that both pierces , and deceives .

But it may be said , Is not the scrupulous forbearing , the being scar'd and terrified at Ceremonies , as great a weakness , as being over anxious in their observation ?

Does not the placing a point of Religion in an abhorrence of them , and thinking ones self the better for not using them , detract as much from minding this same thing , and walking by the same Rule , as the other side solicitude ?

No doubt it does , if we justly explain and limit in the case ; and therefore for the resolving this question , I will observe the importance of this same Rule , given us by the Apostle in another of his Epistles , a place very parallel to the sense , and much of the same expression with this to the Philippians , the right explication of which will also much confirm the exposition given of this Rule , seeing as I said , they are both one and the same Rule : and it is that we find , Gal. 6. 14 , 15 , 16.

God forbid that I should glory , save in the Cross of our Lord Jesus Christ , by whom the world is crucified to me , and I to the world .

For in Christ Jesus , neither circumcision availeth any thing , nor uncircumcision , but a new creature : And as many as walk according to this rule , peace be on them , and mercy , and upon the Israel of God .

Here is the Joy and Glory of Christianity in the Doctrine of Christ dying for sinners , and bringing in that Divinest Religion upon it : ●ere is a conformity to his Death by which all worldly , sensual , and fleshly Glory , whether in fleshly Religion , or fleshly Life ( which minister one to another ) is crucifyed to a Christian , and he to it .

But most especially the Apostle levels here against a fleshly Religion , observing the enemies of Christianity so active instead of a new creature , to delight to glory in the flesh , in the outward conformity of their Proselytes . He observed the great Bait of Ceremonial Religion , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to set a good face on things how mean sovever ; as idolaters carve and guild a Post : Glory in appearance , though without true satisaction to the heart or conscience , makes Spiritual Religion look like nothing ; but to the true Christian who knows the Gospel so Divine and Spiritual a thing , a fleshly Religion is out of date .

A new Creation in the soul of a Christian , and that exemplified in a life of excellent Holiness , substantial Goodness and Purity , planted in the Faith of Christ Jesus , is of the only avail in this Profession ; and he that makes Circumcision any thing separated from this ; or if he shall fly over to the other extream , to make any thing of Vncircumcision , as if they might attone for the want of a new creature , as a more perfect remove from Judaism , and consigning a mans self over to Christianity ; both are alike mistaken in the Doctrine of Christ , who values only this new creature .

And as many as walk by this rule ; viz. a making the new creature in Christ , All ; and every thing else Nothing : and who act according to it , the peace and mercy of God , and Christ , and all true Christians , be upon them ; for they are the true Israel of God .

And so it is plain , If any man makes the other side of a Ceremony , the not observing it , a point of Real , Substantial Religion to him , is afraid of it , and values that fear as a fear of God , without the more intrinsick parts and effects of that Fear , he errs from Christianity , as the Bigot for Ceremonies does .

But this does not imply , every one that preserves , and will not recede from his liberty , though he knows the true use and disuse of all things indifferent , yet will not be ceremonially bound by any on earth , is presently afraid of a Ceremony , or that he is so , because he will not set it too near Divine Institutions in his practise , or incumber his worship of God with it , though it be told him never so often ; There is no Religion in the Imposition , but Order , Decency , or Submission to Government .

All this does not argue , he makes it a point of Substantial Religion not to endure Ceremonies , which he esteems himself neither the better , nor the worse ; but places all in Christ , and the New Creature , to commend him to God .

Thus we have the First , and very Deepest Foundation for True Christian Peace , lying in the absolute substantialness of the Religion of Jesus Christ ; substantially good , even as the Eternal Laws of Goodness , and perfecting the soul of man into them , and the enjoyment of God in them ; and the Heart , and Life stretched out in the utmost pursuit , with the same intensness , that men strive for masteries , and taking nothing ceremonial into any degree of this value , if into any at all , as the full-grown Christian does not . This is the True Rule of Christianity .

And this Rule , even as to that to the Galatians and to the Philippians , is one and the same Rule , and given into every Christians hand to judg and walk by , with this Inscription upon it , Whoever lives and acts by this same Rule , though he may require toleration in some things that God may in time reveal to him ; yet he is , together with all Christians , the Israel of God ; built as a City compact together , at unity and at peace with it self .

And who that looks upon Christianity , and this Rule of it , can but be amaz'd , Essential Christianity should not draw up the intire Love and Zeal of Christians to it , so that they should only provoke one another to love and good works , and so value one another in it , as to be united and reconciled above and beyond all other Bitterness .

Now this first Head I have been insisting upon , is that in which Christians have all one judgment , and speaks one and the same thing , and so admits not the least variation . Here all the lines of Christian Revealed Religion meet , no Fundamental point that is not included in this Rule .

For He to whose Image there must be such a conformity , must be the Son of God ; He that was crucified must be man . All purity from sin , and vigor of the Divine Life , must be found where there is the power of his death and resurrection . The whole glory of self-confidence , self-righteousness , worldly pomp and vanity , must be crucified , where there is the fellowship of his sufferings ; where the glory is only in his cross ; where the world is crucified to a man , and a man to the world ; where there is a reaching forth to the utmost , to attain the resurrection of the dead , and a pressing forward for the price of the high calling of God in Jesus Christ , there must be the Doctrine of Eternal life ; in his resurrection lye treasured all the glories of the future state ; and where these things are urg'd as under so great necessity , there must be an extremity of evils on the other side , signifying the wrath to come . They then that are agreed here , may well tolerate one another in lesser differences , while these things are not subverted , over-pressed , or defeated by other additions . This then may well be accounted the first ground of peace , so great a Doctrine , that is according to Tit. 1. 1. Godliness .

2. The second Head under which may be discoursed the Efficacy of True Christian Religion to Peace , is , That in Christianity there is an uniting spirit of Love , flowing from those several points of Union , wherein Christians are closely one with another conjoyned , and compacted , and so acquiesce in a truly Divine Peace .

For the principal , internal tye of Union is , that one spirit : this one spirit conveys it self , and runs through the whole body of all Christians , in Love , and so in Peace .

For Love is the Bond of Perfectness , that is , of the integrity of this whole body : for so I should choose to expound Col. 3. 14. that Perfectness , because the Apostle had been exhorting to all those Graces that do most conserve the Union of the body ; bowels of Mercy , Goodness , Humbleness , Meekness , Patience , forbearance one of another , forgiveness v. 13. one of another ; if any one have a quarrel against another , even as Christ forgave : but above all ( saith the Apostle ) put on Love which is the bond of perfectness ; and let the Peace of God rule in your hearts , unto which ye are called in one body : So here is the Love that is the Bond of the Integrity of the body ; and the Peace consequent upon it , unto which Christians are called in one body ; and both of them guarded with all those uniting , healing Vertues of Christianity , wherein that Love and Peace are most cherish'd , conserv'd and secur'd . Peace it self is the Bond of that Vnity of the Spirit , that is , of that real effective Union the Spirit accomplishes , by vertue of which the parts all rest in strict combination one with nother : this Peace is the close rest of the parts , by which every one adheres with greatest kindness to each other , and desire of self-preservation in the preservation of the whole ; and so all the parts seek the commodious situation each of other , and abhor the disturbance , the disease of any .

And because this Peace cannot procure or conserve it self , seeing it is not a dull sluggish Rest , but in the midst of Motion and Action , Love is ( as I may call it ) the Divine Archeus , that Divine Spirit of Nature , the great Instrument of the Holy Spirit , the supreme Author of this Love and Peace .

And Love runs every way , pries into all the causes of Division , and removes them , sees into all the ways of conciliating , and effectually pursues them .

This is that Love , that edifies the body , it takes off all the asperities and roughness of the parts , those particular sharp angularities of Opinion , reduces them to a square , to a Figure fitted one to another , and then cements , and ties them one to another , till they grow into a spiritual Temple . What incomparable Virtues to this purpose , does the Apostle at large , and with greatest speciality , express in that Divine Treatise of Love , 1 Cor. 13. All knowledg without 1 Cor. 8. 1. this is nothing , of what sort soever it be : That only puffs up and swells men , as if they themselves were All , as if they could themselves be an Intire Temple , a Spiritual Building alone ; the understanding all Mysteries , it makes a man look to himself like the whole Body of Christ , or at least , as if he were to determine the posture , and figure of the whole , and all the other parts to obey , and be contented with the room he leaves . We know this is the general temper of Opinion , the product of Knowledg without Love . Knowledg therefore alone cannot build . Airy Knowledg is big , boisterous , angry , if it be not admir'd , if it be not venerated so , as to take up what space it pleases , to order as it pleases .

Even the following of the Truth , the earnest search after , and Eph. 4. 15. pursuit of what is True , a much more excellent thing than meer Knowledg ; yet if this be not in love , there cannot be a growing up into the Head in all things , even Christ .

Love then , is that which takes care of all the members , of all the lively stones , how they may all most comply with , and advance each other , and rest in their peaceable conformity one with another , and sweetest application one to another , even while they are in a most intense , Christian motion , like the Heavenly bodies , so harmonious , so at peace in all their activity , that there is in this true sense , The sweet musick of the spheres : so it should be , so it is in true Christianity , in all its motions govern'd by love , how various soever in other respects , yet they are all melodious , because they are all in peace , how different in lesser things soever .

Now this Love and Peace are spiritual , and intellectual , and they therefore are fix'd upon a complication of spiritual intellectual Centers ( if I may so express them ) all the Right True Lines from which , and returns to which , are in Love and Peace . And these are those several points of union the Apostle hath laid together , Ephes. 4. 4 , 5 , 6. There is one Body and one Spirit , even as ye are called in one hope of your calling , one Lord , one Faith , one Baptism , one God , and Father of All , who is above All , and through All , and in you All.

1. One Body ] Even the whole Society of Christians , dispersed throughout all the world , and united so , as to make up this one Body , and that by virtue of the second point of union , that follows .

2. One Spirit ] One Divine Spirit , Author of the same Spirit of Holiness and Grace within Christians , informing every Christian , and making them All of the same Christianity , as the soul in men makes them All of the same Rationality .

This is the one Spirit into which All are made to drink , and so are this one body ; for without this they would be indeed but as so many single stones , or scattered parts ; else too their union were no other than dull , and stupid ; but now all the parts feel throughout in this Center of one Spirit .

3. One Hope of our Calling ] The same Heaven and Eternal Happiness ( Mansions of this same House of our Father ) is the one hope of Christians , unto which the Gospel alike calls them . They then who are to meet together in the same Eternal Blessedness , and to be one general Assembly , and Church of the first born for ever , with what unconcernedness in little trifles should they aspire to that Glory together , with unexpressible indearedness of Love and Peace ?

4. One Lord ] , even Jesus Christ , instead of the Lords many , is the One Lord to Christians , by whom are all things , Rom. 11. 18. and they by him : they therefore who subsist , and are borne upon the Root , as branches of the one Vine , must not boast 1 Cor. 8. 6. against the Branches , for they bear not the Root , but the Root them : the worshipping of one True Supreme Lord , how 1 Cor. 8. 6. much a stronger tye of Union than a precarious visible , but visible Apostate head ? If one Earthly Prince be such a band of Union , how much more one King of kings and Lord of lords ? they are to be forgiven every thing , conceded every thing , who sincerely worship this one Lord : every thing that can possibly consist with their sincere acknowledgment of him .

5. One Faith ] , the Principles of Revealed Religion , which they believe , even the substantial Principles , ( as I nam'd them in the last Head ) are one and the same ; and therefore a solid band of Agreement : and it is the same Living , and like Precious , Saving Act of their Souls , wherewith 2 Pet. 1. 1. they believe these alike Precious Principles ; Faith that worketh by Love , Love to God , and Love to all Christians : Gal. 5. 6. Love is the very natural Breath of that life of Faith .

6. One Baptism ] , One open Profession and Confession of Faith Christians make to Salvation , with one Mind and one Mouth , from under one end of Heaven to the other , generally seal'd with the same Sacramental Rites , Baptism comprehending all the instituted Rites of Christianity : a voice of Confession as the voice of Thunder , so high as to still and quiet all the small murmurs and jars of Division : Rites so solemn and great , as to make void and vain all other Ceremonies , as notes of Distinction .

7. One God and Father of All , who is above All , through 1 Cor. 8. 6. All , in you All ] . To us Christians there is one God the Father , of whom are all things , and we in him .

This grand Uniting Principle of Natural Religion is more nearly condescended to us in Christianity ; and the Bounties of the Creator , in and through the Redeemer , flow with an Infinite Redundancy in , and through , and over All , with one Vniversal Influence comprehending , and folding all that are in the Faith , and Acknowledgment of the One Author , so close by the sameness of the influence , and as it were by the strength of the stream , and this on every side circumfluence of it , in , and through , and over All , that they cannot disuni●e .

Now from all these springs , this Love , this Peace , a Love that is an infallible character , that we are the sons of God , that we have passed from Death to Life , because the Principle 1 Ioh. 3. 14. is so Divine , the Temper so Heavenly , and the last perfe●tion of it , Eternal Glory ; for Love never fails , but is swallowed up in that , and abides for ever . A Peace that Phil. 4. 7. so garrisons the mind in the Knowledg and Love of God in Christ , from which it cannot so divert and wander , being kept as within Fortifications , as to fall into ill tempered , unpeaceable Division ; a Peace so passing Vnderderstanding , that it drinks up , and loses all small dividing Opinions .

Here then is the Bond of Integrity , or perfectness of the Body of Christians . Hereby they are all at Peace , not staying till they are all of one sentiment in all things , that concern them toward God ; but in those Fundamental points , in those grand points of union , they are fully satisfied , and at peace , and intirely love and unite ; strongly cemented and edified in love , as the number of the parts encrease , as the largeness of each part is dilated ; so they grow up into the Head , and the whole increase is made in love .

It is not in pomp of Speculation and opinion always disputations , and quarrelsome if without love , but a worthy abounding of love in all knowledg and judgment , so as not to be a Blind , Ignorant , Dull Affection .

Not in Models , or Forms , Rites or Ceremonies , of no value in this spiritual frame , when once they get past natural Order and Decency ; but like nice Curiosities of Art , very often is all broken in pieces , in the twisting things to comply with it ; and when it is brought to pass , rather Fine than Solid , and of no Duration .

Without forc'd Subscriptions ( prudential enough upon voluntary Agreements ) , but when impos'd with Rigor , they either receive into the Fold ( besides the Politick , Imperious Contrivers only ) the Ignorant Herd , or the Hypocritical Complier with All things for his own Interest , and put out too often the most Intelligent , and Conscientious .

Here then is the Just Estimate of Heresie and Schism , in their True and Highest sense ; there may be a laxer and more general use of them to a lower sense , but as to what we are now speaking of .

Heresy is the rending a man's self off from the body of Christians , by denying some of those points of Consent , in which the union of Christians is founded ; so that such a Denial continued in after a first and second Admonition , in so plain and evident points of Christian union , argue a man subverted from the foundation , sinning with a high hand , condemned Titus . 3. 10. 11. by himself out of this one Body , or by the Thing it self ; and therefore is justly rejected from the Communion of Christians .

Or if by coyning and forming such Additional points of Union , of such an aliene and strange Extract and Importance , compar'd with the True ones , as though they take in them too , yet do virtually destroy some or more of them , This also subverts the Heretick from the Foundation .

Or if a Community of Christians in Name , because they retain the Acknowledgment of Jesus Christ the Lord , shall frame to themselves a distinct Body , united and compacted of such Principles , as they have made essential to themselves , that do either deny or defeat those with which Christ hath united his Body , and so must needs also be animated with another spirit ; This is , and must be a distinct Body from this Body of Christ , of which we now speak .

But S●hism is , when upon some points true or mistaken , of Doctrine , or Worship , or External practice therein , that we would engage upon others , or others would oblige us upon , that do yet on neither side so entrench or regrate upon those points of Union now mentioned , we notwithstanding not only avowedly refuse compliance with things required , or abate not from our demands of compliance with our selves , neither of which do necessarily infer Schism ; but also withdraw that Love and Sympathy , that fellow-feeling , and adherence to the body of Christ in general , or to any part of it , for causes not deserving . This is Schism .

Heresy then does indeed make and constitute another , a distinct body from the body of Christ , by the principles united in , very different from , and destructive of the points of Christian Vnion ; and so separates from , and gives also the True body of Christ a just reason to separate it self from those , that by their Fundamental Errors do really become another Body from the Body of Christ , and so that compassion as being in the same body , is not due to them ; only that of common Humanity is due to them .

Schism is a withdrawing that love , care , and concern for the Body of Christ , due to it , upon unjust Motives and Reasons , because of which we think it not the Body of Christ , when indeed it is .

Heresy does not only , not love the True Body of Christ , but makes another Body , or at least cuts off it self from that True Body .

Schism does not indeed make another Body , but seems to it self to do so ; and by contumacious persisting therein , and withdrawing the love due to the Body of Christ , into a Society of its own , falls in the end into the condemnation of Heresy , to be cut off from the Body of Christ , not for the different apprehensions one Party hath from another , but for the extinguishing that love , and destroying that peace which are the bonds of Christian Vnion .

And that is the true notion of Schism , I take from the use of the word Schism in the natural body , to which the Society of Christians is made analogous , 1 Cor. 12. 25. That there should be no Schism in the body , but that the members should have the same care one for an●ther ; and whether one member suffer , all the members should suffer with it ; or one member be honoured , all the members should rejoyce with it : Now you are the Body of Christ , and members in particular .

That I may endeavour the clear understanding of this , I shall give very freely and modestly my sense of this whole matter .

Every Christian by believing one Hope of his calling , having One Lord , One Faith , One Baptism , One God and Father of All , as was now explained : If he be truly thus principled and persuaded , and accordingly profess and act , he is as much a member of the body of Christ , as any member in a natural body , is of that natural body ; and it is not at his own or any mans pleasure , whether he shall be of that Body or not . For as there is a Law of the natural Body , by which a member having such tyes with , such supplies of nourishment from a Body , vigor from such a soul inhabiting that Body , it must be a member of that Body .

Even so there is a Law of this Mystical Body , and a man so united , so spirited , is by the Laws the Head hath made for his own Body , who only hath the power to do it ; he is , I say , a member of the Body of Christ .

Now as the Apostle says , intending this Mystical Body especially , If the Foot shall say , Because I am not the Head , I 1 Cor. 12. 15. am not of the Body , is it therefore not of the Body ? And if the Ear shall say , Because I am not the Eye , I am not of the Body , is it therefore not of the Body ? And , God hath temper'd the Ver. 24 , 25. Body as it hath pleased him , giving more abundant honour to that part which lacked , that there should be no Schism in the Body , but that the members should have the same care one for another .

The Apostle , I confess , is speaking of the order of Higher and Lower , Honourable and less Honourable members of the Church , under the resemblance of the natural graduations in the members of the Body .

But the reason being taken from the Laws of each Body , argues , It is no case at the arbitrement of any who shall be of this Body , but as that Law of Christ hath defin'd , and so far as that Law hath extended that Body , so far the love and care of it , and for it , must go , else there will be Schism . Seeing there is not else that proper care of the members , who must according to the Laws of the Body , be members , whether one or other please to have it so .

Thus then I suppose , there is a Society , or Societies of Christians , in this or any part of the world ; they hold Christ the Head ; they hold those great points of union I have been Col. 2. 19. speaking of ; they are not chargeable with opinions or practises plainly contrary , or undermining those acknowledgments therein , though they may be guilry of errors in Doctrine , Worship , or Practice ; yet not so Fundamental , as to tear them off from the Body , or make them another Body ; or they are misunderstood to hold such errors , though indeed they do not , or they are not errors : or they refuse to join in such opinions , or practises , as they conceive not allowable by the word of God , though not destructive errors ; nor can they that require their compliance , pretend on their part , that the things are absolutely necessary to make a member of the Body of Christ .

In this case , I say , he is the only Schismatick that hath not a love , that hath not a sympathy with the Body ; and therefore if neither party hath , they must be both Schismaticks .

There may be Modest , Peaceable Dissents , and different practises upon them : There were such notorious enough among the First Christians , as the Apostle plainly discourses , Rom. 14. for he says , They that eat , eat to the Lord , and give God thanks : they that eat not , yet still to the Lord they eat Ver. 6. not , and give God thanks : One for his Religious eating , the other for his Christian Liberty . Here are acts of Worship in which there could be no Uniformity , they could not joyn one with another .

So , He that regardeth the day , to the Lord he regardeth it : he that regardeth not the day , to the Lord he regardeth it not . Here again are acts of Reverence of God , but there 's no Uniformity ; yet still the Apostle ( Rom. 15. 5. ) supposes and exhorts , that in the midst of these differences in which he had positively made an allowance to each part , they would yet be like-minded one to another , according to Christ Jesus , after his Exemplar , or having their eye upon the same Image of Christ instamped on both .

Yea , and notwithstanding these Discords , he supposeth they might with one mind and one mouth glorifie God , and the Father of our Lord Jesus Christ , both in those common Ver. 6. things wherein both agreed , and were perfectly one ; and also in those things wherein they had one common Intention , and Design , center'd in the one point of doing all to the Lord ; whether they eat , or eat not ; whether th●y regarded a day , or regarded it not . And therefore the Apostle further exhorts them to receive one another , as Christ hath received v. 7. us , to the glory of God , notwithstanding our many faults . So Christians , notwithstanding the faults they truly , or mistakingly esteem so in one another ; yet still they should own one another as Christians ; they should mutually partake the benefits of one anothers Christianity , and the publique administrations of it as to the things wherein they are as one , and even in the things they dissent , in this conspire ; in the direction of all to the glory of God . All this plainly shews , that Vnity consists not in Vniformity ; Vnity of Worship , not in Vniformity of Worship ; nor does Schism necessarily follow upon such different apprehensions or practises : And thus , so far as we can perceive , the Apostle ordained in all Churches there should still be communion in the midst of differences .

And indeed , he that being a Christian , deprives himself of the abundance of the fulness of the blessing of the Gospel , running every way among Christians , or of the mutual impartment they make of spiritual gifts and graces one to another , upon the account of small differences only , is unthrifty of the advantages offer'd to him by God , and straitens to himself , the Divine Spirit in its free emanations every way , and throughout all the members of Christ , without attending our sinful differences , which are no rule at all of its effusions or restraints , when it flows among all that are true Christians : it doth not consider in its gifts , that one party is by it self , another by it self , but gives to all that are truly of Christs Body ; yet the sinful severity of one party , and too often of both , may displease , grieve , and in great Degrees quench the Holy Spirit in its donations , as 1 Thes. 5. 19. to one , or both guilty parties .

And indeed this is another of those things that does more truly import Schism , than external differences do ; when those that are truly Members of the same Body , do deny to yeild , to convey , or to receive , and give Circulation to the Communications of the Divine Spirit through the whole Body .

For thus men may become putrid , gangren'd , or mortified Members , and so deserve to be cut off ; not for their different sentiments , which ought to be tollerated , but for that they will not Communicate , or will not be Communicated with ; they will not give or receive the Gifts Christ hath given Ephes. 4. 8. to men , as they flow among all , because of some things wherein they differ : It is even a Schism from mankind , a division from that , not to receive those common Benefits of Reason from any that have had them , and been willing to Communicate them ; the Scripture it self Communicates with the Reason of Philosophers , and wiser Poets , in what they said well and wisely , as that we are Gods offspring . Acts 17. 28.

A wise Christian does not deprive himself in his private Freedoms of true Reason , or Christian sense , though he culls it out of much dross ; nor of the benefits of Christian worship , where he may find Good , if the worship be not so corrupted , that one cannot be separate from the other . There 's a general Charity and Tolleration must be of humane infirmity in the best administration of it by men , for there is a charge of our Folly upon all our appearances before God , visible not only to God , who charges his Angels with it , but to our selves ; so that if Angels hide their faces , much more those whose houses are of clay , and their foundation in the dust . Yet there are advantages of Edification that are indeed to be had , for which we are accountable to God , and so our withdrawing our selves , ( without just Cause ) and the degrees of our withdrawing shall be accounted Schism . But of this , and what may be objected in these cases , more may be spoken under the next Head .

If any man indeed from want of Love , and with a design to divide , scatters , and sows Opinions , or causes Divisions , is an Enginere of Division : Such a man hath the true Spirit of Schism , and is to be mark'd and avoided , Rom. 16. 17.

But there may be dissents , there may be dislikes in many cases , and yet no Schism , no cutting off , no more than of a Member in the Body that is weak , or deformed , or wounded , or it may be none of these , but for ease , or conveniency would posture it self somewhat differently from the rest . But still in all cases there must be a care for the body , and he that withdraws is in danger , and that for the withdrawing , not for the different apprehensions .

Men may withdraw in some points of outward Communion , we see they may locally separate on occasion ; they may deny to conform to what they think amiss , as one Member is not bound to deform or wound it self , that it may be Uniform with another , that is so wounded , or deformed .

There may be very different Motions , and ordering the several Members on sundry accounts , yet no Schism .

No man can say then , I will not be of such a Body of Christians , for such an Opinion , for such a form of worship , or because they will not so conform , when All are the Body of Christ , and Members in particular .

It may be said , Are these not of the Body therefore ? or those not of the Body therefore , because in some thing they differ , when both parts hold the Head , and are Members according to the Laws of the Head ?

What can be said against it ? but that the Laws of men interposing , or the Laws of particular Churches interceeding , make a difference betwixt the case of Christians now , and in the times in which the Apostles writ : and that now such variations from the Obedience and Conformity required by those Laws , become Schismatical , meerly for the Disobedience sake , which shall be presum'd proof sufficient of the want of love and care for the Body , and not the want of Love constitute the Schism ; so that wherever the disagreement in Judgment is , there shall be the Schism sure enough ; whatever the Love , and the Indications of it are in all other signs , tokens , and effects of it .

But if there be the desired Conformity , all the Hatred , Emulation , Strife , and Envy against the contrary side , shall be canoniz'd , and not reputed Schism ; and the senslesness , or even disaffection to the general Interests of Christianity shall never be considered .

But shall the Laws of men thus make obsolete the Laws of Christ ?

It is not any Law , nor an Offence against any Law , but the Law of Christ , nor against every Law of Christ , but the Laws concerning the Unity of his Body , that can make a Schism ; nor does a Congregation , or a Multitude determine where the Schism lyes , when there is a difference , or a Division among Christians .

For as one man holding the substantials of Christianity , is more a Church than a Community , erring in those Fundamentals ; so is one Christian full of the Love of the Body of Christ , most willing to do , and receive good , more truly of the Body , than Associations fill'd with Anger , Wrath , Clamor , and the Spirit of Indignation , without Mercy , without Compassion , who are indeed in their Union more Schismatical than the humble solitary Christian that cannot run with this stream .

For these things are not carried , nor determined by number , but by true weight and worth ; as one wise man is more a Senate than a Convention of foolish , and unknowing men .

By all this that hath been spoken , it may be determined , what Answer is to be given to that Question , whether the Church of Rome ( as it is call'd ) be a true Church : to which the Answer I should give , would be plainly this .

It is no otherwise so , than a married woman that is an Adulteress , is a true Wife .

I say , not a true Woman ; for the importance of Woman is more Physical , and so in this case more ambiguous ; the sense of wife , more befitting the moral and mystical sense of Church ; and the one not made use of by the Scripture in these cases , the other constantly call'd for to represent the true or false Church .

But to keep more close to what we have been upon , let me put the question thus : Whether the Church of Rome be a part of this one Body of Christ ?

And it is most evident , if we look upon it as such an Incorporation , such a Body as it is in , and by it self , it is not , it cannot be other than a Synagogue of Satan .

For so it is a Body consolidated upon other points of Union , than the Body of Christ is ; for though it takes in them , yet it adds foreign , and aliene of its own , and those very many , and such as destroy , if not all , yet some of the principal , by such a deep corruption of them changes them so , that they cannot be known to be the true ones , or alike precious Fundamentals laid by Christ Jesus and his Apostles .

It is a Body animated with another spirit , the very spirit of Antichrist ; a spirit of blood and cruelty , against all that keep to the true measures of the Temple and Altar of Revel. 11. 1. God , and his true worship therein .

The Body of that false Church hath its fabrick put together and united , not by that faith at once , and once for all , given to the Saints , but by successive , and growing Tradidition . Jud. 3.

And then the spirit of it persecutes out of all the common priviledges of Humanity , so far as it can , not to buy nor Rev. 13. 17 , 18. sell ; those that will not receive that mark of it self , its name , and the number of it , viz. that false Christianity , that forsaking the stable four-square of the true body of Christ , the Revel. 21. 14 , 16 , 17. square-roots of Truth , out of which Christianity rises ; the Twelve Apostolick Foundations upon which the Church of Christ ascends , sets up its Odd , uneven , unequal Antichristianism , part Christian , part Pagan , part true , part false . And this is all the care we need take for the Body of the Roman Church , it is not the Body of Christ , it is not of the Heb. 12. 23. general Assembly , and Church of the first-born written in Heaven . It deserves not that love and care due to ●he Body . As it is so incorporated , it is irreco cilable with the Body of Christ , and ought to be so declar'd .

But there may lye hid numbers among them , who like the seven thousand in the Israelitish Baalism , who being ignorant of the depths of Satan in that false Religion , to whom the Christianity that remains , though blended with that corruption , separates it self , and as oyl rises uppermost to them . To these we may allow the charitable hopes of Salvation , not for their Popish tincture , but for their Christianity . For all that is Popish is their danger , and their extreme danger . It is the Christianity , pure separated Christianity , that is their only hope , and it is only like the hope of an Antidote working in the midst of a great deal of Poyson . Or like true Principles of Natural Religion in the midst of Paganism , the event of either of which operations must ( as I have said before ) be left only to God .

In the mean time , their damning all to Hell for Hereticks , that are not of their Communion , is but one of the Blasphemies , of the Names of which they are full , and makes no man among them the safer , but his case becomes the more desperate , that Protestancy argued from the very charity , and compassion , of it to be more infallibly the Religion of Christ , allows all the compassionate hopes that can be to some who are in the midst of that contagion , and yet may be preserv'd from the deadliness of it ; but cruel Popery , as much as it is able , prepares flames in this world , and that which is to come , for all that have not the faith of removing mountains , not only of Improbability but even Imp●ssibility , that their monstrous Principles have rais'd , and set in the way of Christian Communion with them .

And thus I have setled the second Head of Discourse concerning the efficacy of Christian Religion to peace ; That Divine Balsom of love running throughout the Body , and particularly to the agrieved parts , where there is an union upon the Fundamental Vnities of Christianity , and so certainly preserves , and secures Peace .

I come now to the Third Head of Christian Peace .

3. The Rules Christianity gives the true Professors of it , for the imbodying themselves one with another , will shew how sincerely it designs peace .

For some may think if there be no obligation of mutual Conformity in particular societies of Christians , how can there be any such Societies ? if there may be such Separations among Christians , as that there be not requir'd a concurrence in all points of Doctrine , Worship , and Practise , under peril of the dreadful sin of Schism , Christianity will be like a general notion , subsisting in no distinct particular bodies ; or like an universe of Atoms without any connexion ; and then how can they that have nothing to do one with another , be at peace one with another . If there be no associations of Christians , no Churches particularly united and constituted , there is no opportunity to practise that peace and submission to order , which such Societies oblige to , and which the Apostle rejoiced to behold in the Church of the Colossians . If all the love and peace of Christians be only that which is extended to the Vniversal Col. 2. 5. Church , or to Christians occasionally in particular , every one having his own private apprehensions to himself , then is there no room for this more distinct exercise of Love and Peace .

I shall therefore now address my self to consider the Laws of Christianity , for Christians so imbodying themselves , that they may display all the general vertues of Christianity in their particular stations in the Churches of Christ ; and so I shall lay down these three Rules concerning this very weighty Point .

1. That the first Congregating of Christians is to Christ himself , as to the Head , in whom the whole Body is principally united , and the Union with him is the Measure , and true Law of their Union one with another , as the Apostle joyns their Order and Faith in Christ together : they give themselves , first to the Lord , and then to one another : Col. 2. 5. This was the Apostles method to preach , first Christ Jesus to be the Lord , and themselves Servants for Christs sake . All 2 Cor. 4. 5. Christians are first Converted to the Faith of Christ , and so added to the Church . Acts 2. 44 , 47.

And this is most necessary to be considered , because if the first gathering of Christians were to the Church , the Order and Peace of that Church would be the Rule of all their after-Action , and Regulation of themselves , and they must take every thing on trust from that ; but if the first Point of Vnion be Christ , and Faith in him , that shall over-rule , wherein soever a Church may deviate from the Laws of Christ ,

2. From hence also it follows , that the Union of Christians is , first with the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the general Assembly , and Church of the first-born , whose Constitution is fixed upon the Essential , unalterable , and ever the same Points of Christianity ; and the worship agreeable to them , and in which all true Christians must concenter , that they may be the Body of Christ . This is that Church against which the Gates of Hell shall not prevail , it shall never dye , it shall never fail , which yet we know may befall all particular Churches ; they have , and perpetually may fail , Mat. 16. 18.

Now thus far I have already shown , There is as firm a Foundation of Peace laid , as the Understanding of man can conceive in this state of things here below in a degenerate world of humane nature .

3. But besides this , there are particular Assemblies that are nearer to Christians in particular , and to which they ought to Unite , as either having received the Profession of Christianity by their Ministry , and so having been to them one of those Pillars to which the Christian Doctrine being affixed , it hath offered it to all Comers , and to them in particular . Such Assemblies being a rest , or repose ● . Tim 3. 15. of Truth , the Communication of it hath been made to all that have been near it , and particularly to them whom we suppose ought to unite with them ; or it is the same thing , if their Parents incorporated in such Churches , and professing Christianity in Communion with them , have directed their Education into the acknowledgment of Christ , and the Profession of him , together with the Christians of such or such a Congregation ; or that they themselves having considered the whole circumstances of their state in relation to Christianity , have found it most to their advantage of Edification to unite with such a Congregation of Christians . All these , or any of these , may create an obligation to such conjunctions .

But because the hottest disputes in relation to Christian Practise , so as to conserve Peace , and Order , have risen in this very juncture of particular Societies of Christians : I will endeavour to settle upon an indisputable state of things , and leave out what is more intricate , and controversal , that we may see how far the Laws of Christ extend here to Love , and Peace , in these following Assertions .

1. That Our Lord hath given Rules for such Holy , Grave , and Honourable Societies , under the name of Churches , as must needs invite all of the same excellent Christian Temper , into their Communion , according to the opportunities they have to joyn with them , their Doctrine , Worship , and Practice , so Pure , and Heavenly , so evidently for the good of mens souls , so composed to all true Decency , Prudence , and a Discipline so Humble , Natural , Strict only to the truest benefit of those that are under it , that it cannot look like a secular Dominion , but for the service of Faith , the help of Joy , the safety of Souls , and their eternal Interest . This I am sure every one will yeild is the Frame and Constitution of a Christian Church , let it be found whereever it can be found : Let every Church see to it self , whether it be so Tempered and Constituted or not . How then does it seem possible , that when there are such Societies , Christians should not fly to them , as the Doves to the windows ; seeing Christianity improves the sociableness of Humanity into the truest publickness of Spirit , and desire to enjoy Good with more than in solitude .

2. It is the express Command of Christ , and his design in all his institutions , that there should be such Assemblies of his people , and servants , for the Glory of his Father , for his own Glory , for the Salvation of his People , for Divine worship , for the discharge of the several Duties of Christians , for the Communications of their Gifts and Graces : so that the forsaking of the Assemblies of our selves together , as Heb. 10. 25. the manner of some was , is very little distant from Apostacy it self : How can there then be but Churches , where there are Christians , seeing so much of the concerns of Christianity lye therein ? and who indeed possess'd with those concerns does not rejoice in them , and bless God for his unspeakable Gift , in the Constitution of them ?

3. Yet is there no Law of Christ , that main force should be us'd upon men , to bring them into any Assembly of Christians at all , much less into one rather than another , especially when the main Reasons or Motives of uniting with Assemblies , according to the Laws of Christ , present themselves to mens Apprehensions , and Consciences more in some , than others . Indeed mens over-zealous Affectation of some , and unworthy neglect of others , as one for Paul , another for Apollos , another for Cephas , another for 1 Cor. 1. 12. Christ , as if these Ministers by whom they believed , were to set up for themselves , as Heads of Christianinty , and to rival Christ himself , as if but upon the same level with them , was very justly and severely chastiz'd by the Apostle ; but a true value for all the Stewards of Divine Mysteries , and 1 Cor. 4. 1. Churches ; and a particular value for those Pastors and Congregations wherein God hath vouchsafed especial Blessings for mens Souls , or gives opportunity to receive such , is very agreeable to the Gospel ; as the Apostle , though he refus'd undue measures of Honour , yet assumes that of being 1 Cor. 4. 15. 1 Cor. 9. 2. a Father , as above thousands of Instructors : Christianity and the Ministry of it , being so Holy , and Humble a state , that no one acting according to it , either Arrogates , or Envies ; so he that hath much of the Honour of it , hath nothing over or above the measure of a Steward : and he that hath least should have nothing under that measure , if he be found Faithful : So the Congregations have the equal Glory of being of the Body of Christ ; and Churches to be little Representations of , and imbodyed with his own Catholick Church , in the grand Vnion of all Christians with the Head . Here then is the ground of Christian Peace and Union in Churches .

4. It is a Principle in Nature , and much Confirm'd and Exalted by Christianity , that the Worship of God , and the Salvation of mens Souls , should be made as Publick and Vniversal as may be : Go Preach the Gospel to every creature , and Baptize all Nations , was the very Commission Christ gave to his Apostles , and first Embassadors , and is continued to all his Ministers to the end of the world ; not of Mat. 26. 19. the world of that Age only , but to that end of the world which is till his second coming , until which he hath promised his presence . The Great Congregation is the most natural Receptacle of Divine Truth : the state of Religion under the Gospel , is rarely spoken of , especially when declared Psal , 100. 1. 117. 16. 1 , &c. in its Magnificence , with a less Publick Character than All People , All Nations , All Lands ; the Round World in its whole Circle , from the rising of the Sun , to the going down of the same , All the Earth . True Religion aspir'd to it , even under the narrow Dispensation of the Law : and in this very sense , it is most true , that the Apostle said in his time , The whole Creation groaneth , and travelleth in pain until Rom. 8. 19 , &c. now ; and the earnest expectation of it waiteth for the Adoption , the Manifestation of the Sons of God to be gathered together under the whole Heaven .

Nor will some of every Nation satisfie the full intention of this Magnificence ; but that Nations as Nations imbodyed , and Kingdoms as Kingdoms shall become the Lords , and his Christs , is the plenary sense of the Divine Spirit , when even as of Israel , an indisputably National Church , God shall say of Heathen Nations , as of Egypt and Assyria , known to Israel so well , and known so well as Rankly Heathen , and therefore chosen as Representatives of the whole Heathen world . Yet of these God shall say , Blessed be Egypt my people , and Assyria the work of my hands , and Israel Isa. 19. ult. my inheritance ; for in that day , Israel shall be but a third with Egypt and Assyria , and there shall be a High-way through them All , and they shall serve together ; there shall be a free passage of Truth through All. A High way of the Gospel throughout , and an Vnion of Worship .

So then , if we find so much for a National Religion in the Prophecies of the times of the Gospel in the Old Testament , which grasp more than those passages in the New Testament , which relate to the then matter of fact only ; if our Saviours Commission for making disciples , and preaching the Gospel , extend to all Nations ; if the Prophetick book of the New Testament , the Apocalypse , foretel the kingdoms of the world in the very state of Kingdoms , becoming the Lords and his Christs ; All these things argue a great encouragement of Nations receiving and making a publique profession of the Gospel , as Nations ; even as Families may and ought as Families . And though it be undoubtedly the great Honour and Glory of Nations to come as near and as exact and close , as may be , to the Laws and Order of Christ , in the Government , as in the Constitution of their National Christianity ; yet because there will , and generally falls out to be a mixture of National Customs in such publique Administrations , a Comprimise of them to the Laws and Government of Nations , hence it also comes to pass , there may be a dissatisfaction in many of the subjects of such Nations , to comply with their National Constitutions of Religion ; Hence there is apt to arise Discomposure and Disquiet , if Princes or Powers exceed that exercise of Power allotted to them by God ( as we have before discours'd ) ; and also by the very essential constitution of Christianity ; seeing Christ hath made none Lords of his peoples Faith or Divine Worship , and Princes are no more than Nursing-fathers . The quiet therefore , and peace of Nations is most advanced by setting up nothing in Christianity but what is absolutely necessary according to the Laws of Christ , and yeilding the tenderest , and opening the most bountiful hand to the professors and Ministers of essential Christianity , Covering all the faulty divisions of Christians with their Royal and compassionate PVRPLE . This is most Princely , Generous , and Great ; this is most exalting of Christianity it self .

But if this cannot be obtained , the next Best , and that which is indeed , as I have already made out , but Just , is , That no native Rights and Liberties be defaulked , nor punitive oppressions inflicted , but that the Honorary Rewards of Nations and Princes be adjudged to men who are of the Publique Sentiment in their Administrations in Christian Religion . And this indeed cannot be excepted to , it being the Right of National Powers to dispose of their own according to their own Reason and Judgment .

Yet is there still an obligation upon Christian subjects , beyond these Considerations to examine all things with the greatest prejudice for , and on the side of the National sense , especially when they find the substantials of Religion secure , and in safety ; and besides their private adjustments of Christian performances in particular Societies , according to the exacter Rules of Christianity , as they are Judges for themselves , to encourage , also promote , and as far as possibly they can , communicate with National Religion , putting the fairest and kindest interpretation , and Hope upon all things , tolerating all that can without disobedience to God be tolerated ; observing Rites and Customs of Nations , as far as they can with security , from vain worshipping of God by the commandments of men , both because of the Honour Christianity gives to Magistracy according to Natural sanctions ; and also , and more especially because of the esteem Christianity hath of a Publique and National Religion .

Let me then resume upon the whole matter ; And it plainly appears , Christianity , notwithstanding the Freedom it allows to every man's conscientious sentiments , is no Enemy , but a Friend ,

1. To Society . 2. To the Order and Peace that bind Society . Yea , and strictly commands them , and hath given positive Institutions for them .

1. For first , It unites all its true disciples in that common , ample , universal center of Love , Peace , and Order , God and Christ , to whom the first dedication of a Christian is made , and in whom it always rests .

2. It unites them with that most publique , wise , rational , and most holy Assembly under Heaven , the Catholick Church , even all that are that one Body , acted by that one Spirit , united in one Hope , one Faith , one Baptism .

In all which , every Christian being one with the whole , desires and rejoyces in the encrease of that one Body , the advancement of that one Faith , communicates in the prayers and praises of that one Body , sorrows in its Afflictions , ministers to its necessities ; and if opportunity be offer'd , communicates in Spiritual Gifts and Services , with any member of it , and values not their particular Rites as any obstruction , while they agree in Essentials . And indeed , every Christian should be suffer'd to drop that Mantle of Ceremonies as he pleases , when he ascends in holy offerings of himself ●o God .

3. 〈◊〉 to particular Societies or Churches of Christians , in whi●● the Essentials of Doctrine and Worship are preserved uncorrupted ( and so they must be , or else such Societies deserve not the name of Churches ) and when they are in such a neighbourhood to the true Christian , that he may freely enjoy his choice , he considers these two , both recommended by the Word of God .

1. Private , particular Congregations that cannot conform to publique settlement , such must needs be the first Churches , when Christianity had no publique allowance ; such may be still .

2. The most publique Settlement of Christian Religion ; and wherein he may do it , he uses both promiscuously ; wherein he must divide , he considers upon the Ballance of his most humble and impartial judgment , which tends most to the glory of God , to publick edification , as well as his own , and so as not to do evil that good may come .

If he chuses that which is more particular , as best according to his Sentiment , he is yet careful to do all he does with the greatest vigor of Charity , Inoffensiveness , and desire of promoting of that publique worship , as it contains the Essentials of Christianity .

If according to the sincere sense of his mind he prefer the publique Appointment either as publique , and in that regard overweighing smaller doubts , and so taking the best advantages afforded therein , as to all the Duties , particular Congregations seem most adapted to ; or that the whole composure of the publique is most agreeable to his Sentiment ; he considers the more private , as being of the same body , and cannot be severe to the Retirers thereto ; knowing , every man hath the proper sense of his own mind , and what Essentials Christianity consists in , and therefore would not forcibly hale any into the publique , but remonstrate to them , as he sees reason , with mild and Christian arguments , the disadvantage of separating from it , beyond plain necessity .

4. In the differences of judgment of publique Societies , and private , in relation to one another , or the differences of private among themselves , the true Christian still keeps himself upon that Love , Mercy , and Peace , Christianity teaches him ; and in the midst of those diversities , considers the higher tyes , worth , and value of those Vnities , wherein they all meet .

5. If a Christian fall into such places where the Essentials are corrupted , he esteems Religious solitude the best Communion ; yet refuses not to improve any thing of Truth he can extract from such Corruption ; or if there be any parts of publique worship not so adulterated , but to admit a possible separation in the exigence of present service to God , yea if it were but pure true natural worship , he would not deny to joyn in it , when no better can be had , and therein is ready to take any advantage to improve that little to such great purposes , as St. Paul did the Altar to the unknown God at Athens .

Lastly , In every one of these Associations He considers some universal and undeniable practices of all Christian Churches that are yet not pertaining to the Essentials of Christian Worship in themselves , but either to natural Order and Decency , or at least to the decency observed in such parts of the world wherein Christians so meet , and most freely complies with them ; some of which I shall observe ordained as such by the Apostle , such as he ordained in all Churches .

1. That of every mans walking as God hath call'd him , in Circumcision , or Vncircumcision , Bond or Free , and esteem neither state any prejudice upon his Christianity , 1 Cor. 7. 17 , 18.

2. That of women keeping silence in the Churches , 1 Cor. 14. 34.

3. That of Prophets speaking one by one , and not in Confusion , and a Medley of voices : IN A KNOWN TONGVE , with Interpretation , v. 5. These pertain to natural Decency and Order in all the Churches of the Saints , of which God is the Author , and so are to be observed , 1 Cor. 14. 33 , 40.

2. Decency proper to such Ages of the world , or to such Parts of the world : So I esteem those Rules of the Apostle , concerning men and women Praying cover'd or uncover'd , wearing their Hair shorn or unshorn : And in such cases the Custom of Churches determines them , or the Churches of God have no Custom to be Contentious concerning them , 1 Cor. 11. 16.

Such Rules of uncontestable Order and Decency as these , a Christian Wise , and Sober , always , and most ncessarily acknowledges ; Ceremonials and Rituals beyond these , he suffers to have no Ascendent over him , if for other Reasons he uses them , as if he used them not .

Now such a person as this , ( and such a one Christianity teaches every man to be ) I boldly affirm concerning him , he is a Christian , he is no Schismatick , he is no Boute-Fen in society ; nor is he , ( as some may mistake him ) , any Ambidexter in Religion , no more than the Apostle , who became to the Jews , to them under the Law , to them without Law , to the weak , such as themselves , that he might by all means save some . To allow no latitude in these things , that are to vere to opportunity of doing good , is starchedness , and not constancy , even in the judgment of a St. Austyn , who avowed the greatest Indifferency , and freedom from Rites , having any power over him .

And so I have passed through the third Head concerning the Peace Christianity designs , viz. Christians imbodying themselves into Societies .

I come now to a fourth Head , shewing how Christianity hath provided for Peace and Quiet within its own Gates and Walls : And that is this ,

4. The Ministerial Presidency our Saviour hath ordained in and for the conduct of Christian Religion , is such as plainly demonstrates , he did not intend there should be a striving , or a cry , or a clamorous lifting up the voice in t●e Mat. 12. 19 , 20. Thes. 5. 12. Heb. 13. 7. 1 Pet. 5. 1. streets for his Kingdom ; that the bruised Reed should be broken , or the smoaking Flax quench'd for his sake . For though this Ministry is frequently styl'd a Being over Christians , a Rule over them , an Eldership , an Eminency ; and such like ways of speaking , as carry Superiority , and Submission ; Obedience , Honour , and High esteem are required of Christians as of an under Degree to that higher Order in the Church : Yet the Designation of the whole Office is wholly for the service of Christ and his Church , for the Administration of the word of God , to watch for souls , that they may Heb. 13. 17. give an account of them with Joy , for the good success of having guided them to Salvation : the Honour and Esteem is for their works sake : it is a labour in the Word and Doctrine , it is no Dominion or Lordship over mens Persons or 1 Tim. 5. 17. Estates , nor over their Faith or Consciences ; but as they offer Divine Commands , all their Superiority is in the Lord .

It is not Grandeur , or Imperiousness , but Vse , Service , Ministry , and Work , that expresseth this Precedency : not as having Dominion over your Faith , but helpers of your Joy , saith the Apostle Paul : Not as Lords over Gods Heritage , but as ensamples of the Flock , saith the Apostle Peter . But above all , ought that of our Lord and Master , the chief Shepherd , and Bishop to be remark'd to this purpose . Mat. 20. 25. &c. Mark 10. 42 , &c. Luk. 22 , 25.

Having describ'd the great Assumptions of the Princes and Chiefs of this world , he expresly warns , and declares to his Disciples , it is not in the nature of Christian Greatness so to assume : But if any one would be accounted Great or Chief among the Dis●iples of Christianity , it must be his Service , his pl●in Service , his Ministry , that must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so advance him .

Indeed it were enough to the purpose , if our Saviour intended no more than this ; Let such a man that loves Preeminency under the Profession of Christianity , let him be turned down into the lowest Classe , among the Disciples of lowest and meanest Account , as a just Recompence of his Ambition .

But it is altogether most probable , our Saviour intends a more kind sense , to represent the great serviceableness of all those of more Eminent Character in his Kingdom ; it is their publick Use that recommends them to Grandieur in it . For this he exemplifies in himself , The Son of man came not to be minisired to , to be attended upon , and served in state , but to minister , to give his life a Ransom for many .

They who witness a good Confession , who can be instant in season , out of season , who can instruct publickly , and Act. 20. 19 , 31. from house to house , who are apt to teach , who can serve t●e Lord in t●e salvation of Souls , with many Tears and Prayers , Day and Night , and seal their Ministry with their blood , They are the Great ones in the Account of Christianity .

I speak not this to detract any thing from the Figure , Bishops , or any in Ecclesiastical Dignities , make by the Fav●ur of Princes , who ( as I have often said ) may dispose what is their own ; as they measure themselves from the Donation of m●n , to their Superiority over men , from the favour of Princes and Laws , to the Government they place them in over others of their Subjects , so they are Great and Honourable , and may exercise Authority , ( secular Authority , standing indeed upon that Foot , though call'd Spiritual ) and very reasonably and justly , so far as I know . But this is not the Greatness proper to Christs Kingdom , that lies wholly in service , in condescension , in application to mens Souls . As they measure from Christ to Christians , this is the true Account of Christian Greatness : And I am sure this in all Justice , Humanity and Reason , tends to Peace : for what can move to it more than a sole design of doing Good in them that are at the top , and an evident Assurance to them that are below , that , that Good is offered to them , and continually ●laborated for them ? what can more quiet and addulce mens Spirits , than to see an in●ire Contrivance and Composure of all things to their Eter●●l Salvation ; as the Apostle did all for the Elects sake , that they might be saved ? 2 Tim. 2. 10.

Such Ministerial Rulers are therefore the peculiar gift of Ephes. 4. 11. Christ , and speak the Magnificence of his Ascension . They are given for the perfecting of the Saints , for the work of the Ministry , for the edifying the body of Christ ; all great ends in a Christian computation ; and as there were then extraordinary qualifications immediately given by Christ , so now there ought to be such in the ordinary methods of Divine blessing upon Reading , Study , Meditation ; to which they that desire to serve Christ in the Ministry , are wholly to give themselves , that their profiting may appear to all .

Church-preferments , as we call them , and Ecclesiastick Dignities , are often otherwise bestowed , and serve other ends ; and yet too , very often the Donors design these excellent ends ; and when they are otherwise intended , yet are in many instances over-rul'd by God into great subserviency to these ends , by the excellent Abilities and Labours of Holy and Learned Ministers of Christianity .

But be those things ( as they are under human Dispose , ) as they fall out , the foundation of God standeth sure , having this seal , The Lord knoweth who are his Great ones , even his true Ministers . And let him that calleth himself by great names in Christs Kingdom , see that he make them good by his Service and Ministry ; Not by serving tables , ( I understand ) any meaner service than feeding the sheep of Christ . A prudent Governour for Church-Orders , Rites and Ceremonies , a great Improver of Church-Revenues , however good they may be in their kind , will not rise high enough , nor answer the account . Not a cunning Disputer , a witty Haranguer , but a Workman that need not be ashamed , rightly dividing the word of Truth , is Christs Minister .

5. In appendage to this Head , follows the Fifth account of the Peaceable Intendment of Christianity to the world ; and that is , The Method of Chastising , Correcting , and Reforming the known transgressions against the Laws of Christ ; and they so far ( as they are stated to the use of after-ages ) are according to the nature of the offence , Admonitions , Warnings , Reproofs , Rebukes , Avoiding , Rejecting from Communion , esteeming as Heathens and Publicans , casting out of the Church , consignation over to Divine Judgment : All these of a spiritual nature , fitted to edification , and not to destruction ; 2 Cor. 13. 10. to touch the Conscience , to affect the Mind , to work self ▪ reflection , shame , self-condemnation , repentance , and amendment , or else Divine Judgment must be awaited . It is the Rational as well as Christian Expedient , of purging a Society from the scandal of offendors , from Infection and Contagion , of keeping it pure and honourable , viz. to disavow them when gentler means are ineffectual . It is a most natural Instrument for Reformation and Amendment ; and if it do not work so , when upon just causes , and by an unerring key , is not only an appeal to Divine Judgment , but a Predamnation .

I know it is debated by Learned men , Whether the Apostolick 1 Cor. 4. 2 , 1. Rod , and delivery to Satan , did not operate by corporeal infliction , as in Ananias and Sapphira , and possibly in the Incestuous person in a lower degree . I will however allow , It did or might ; yet sith it was extraordinary , it was immediately from heaven , much more convictive of conscience than human processes , wherein are often found much of mistake and injustice : It was without noise or violence , nor did it allow recrimination and complaint ; and therefore much more fit to go along with so spiritual Doctrine , than Worldly Judicature , and possibly necessary for primitive times , to give authority to the Doctrine of Christ newly set out in the world : So that still here 's none of that barbarous hurting or destroying in all Gods Holy Mountain ; and most probably the infliction fell upon those that were guilty of great offences against Natural Religion , Acts 5. 1. Acts 13. 11. 1 Cor. 5. 5. 2 Cor. 12. 21. Chap. 13. 2. 1 Tim. 1. 20. as Ananias's falshood of the deepest dye , Elymas his Sorcery , the Incestuous Corinthian , those that had not repented of their Fornication , Lasciviousness , and Vncleanness ; Hymeneus and Alexander , who had put away a good conscience , and then broke out into Blasphemy .

6. The peacefulness of Christianity is most evidently seen in its deportment of it self towards Magistracy , of which having spoken much in that which concerned Natural Religion , taken into union with Christian , I shall only present these following short mentions of particulars , wherein Christianity manifestly designs Universal Peace under this Head .

1. It every where confirms and assures the Divine ordination of it .

2. It states its Power in inforcing all Natural Religion , and Goodness : In restraining all that is impious and evil .

3. It craves nothing of it , but to have Justice done it according to those sanctions ; nor prophecies any thing in the greatest outward happiness of Christianity , but that Princes and Nations shall be sprinkled by it , and Supreme Princes Isa. 52. 15. become its Nursing-fathers .

4. It enjoins upon all its servants and professors upon unjust sufferings to return nothing of violence , but blessings and prayers for injuries , and with patience to resign life it self .

5. It interposes not in deciding the bounds between Princes and people ; but leaves that to Laws of Nature , and particular Laws of Nations , Compacts between one and the other ; neither straitning nor enlarging Prerogative ; neither swelling nor abating Power ; nor on the peoples side curtailing or stretching Liberty . It leaves these things to be disputed in their own Forum , to be debated in their own proper Senate . For its own sake , it moves no Land-marks either way . It tears up no sences . As it therefore is horrible injury ro Christianity to proclaim ( as some speak ) King Jesus to the disturbing Earthly Kingdoms , when his Kingdom is not of this world . So is it a huge 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a grand extreme on the other side , and inconsequence , to argue from the Commands of Christians sufferings , when Human Laws , and Regular State-Constitutions adjudged them to such , how unjustly soever ; then indeed no resistance is to be made for the sake of Christian Religion : But it is vastly inconsequent to infer hence , any man is bound by the Law of Christianity tamely to resign those Rights , even those Religious Rights that are establish'd to him by the Fundamental Laws and Statutes of a Nation , wherein the whole Power of Kingdoms and States , Princes and People have concurr'd . For Christian Religion as Christian Religion , undermines no Laws , whether for Princes prerogative , or peoples Liberties ; but leaves every thing as it finds them , to their own just rights according to Law ; and if it self come to be one of those Rights , It doth not repeal from any the Legal Right of it self , which is the greatest and surest Rule that a Religion can guide it self by , not to disturb , but to extend peace to the world : The Prince , the People ( being for it , or any thing it teaches or does ) most secure of their own interest , though it fall out oftentimes to the greatest sufferings of its servants in all worldly Interest , even loss of life it self , and that with all circumstances of painful dying , which yet it is able to r●●●mpence in the resurrection of the just , that better resurrection .

There remains nothing to compleat this whole Discourse of the excellency of Christian Religion , in the Foundatio●● of Peace it lays , but the Universal Goodness , Holiness , ●urity , Mercy , and all the most generous fruits of th●se , it is so concerned in , and enjoins with so much absoluteness ; the heavenly and eternal glory it directs the earnestness , zeal , and highest ardor of all Christians upon ; so that while they are in the way of well-doing , seeking honour , glory , and immortality , they have all the arguments of love and peace working within them , and governing all their outward Actions . But I have so every way prevented my self in this part , that I shall not at all further pursue it , but recollect this whole Discourst into the Conclusion of it .

And in the first place , it carries upon this very sad and melancholy Contemplation , The so great and nice preparation of Natural Religion , of Christian Religion , for the peace and quietness of the world , How monstrously unsuccesful hath it been among men !

What great Heats and Disquiets have Differences in Religion been still both the true and unpretended Occasions , and the pretended only , and counterfeit Causes of in the world ?

What Blood and Cruelty , what Slaughters and Massacres , what Exquisite Torments , and Artifices of Barbarity have been call'd for , Contrived and Executed in this Q●arrel ?

On one side men have made Religion a cover and shelter for Sedition , Rebellion , Commotion and Change of Government , perfectly against the whole design of it .

On the other side , Wordly Powers have charg'd all offers of a Religion never so true , never so peaceable , as if it was bringing out the Engines of Destruction , for the blowing up States , and therefore judg'd most reasonable , the Authors and Proselytes of it should be pursued with severest punishments .

And without any Relation to these Concernments , the very different apprehensions in Religion have been thought worthy of the extreamest Hate , and most barbarous Persecutions , of Racks , Wheels , and Tortures , as if men having destin'd one another to Hell in another world on these accounts , thought it but fit the Hell should be begun here ; or else ( which hath been sometimes a pretence for this savage method , ) they would pull them with violence ( indeed ) out of that fire , or save them from those flames , yet so as by fire ; cruelly forcing them thereby into the Religion of their Judges .

Now how contrary this is to the nature of True , Rational or Christian Religion , I have all along shewn .

But however multitudes of the Votaries of Religion , whether true or false , have with incredible patience , and oftentimes with joy and triumph embrac'd their sufferings , and gloried in their death and torments ; esteeming their pains , Martyrdom , a name of honour in this world , and of great expectations in the world future .

So that a very considerable part of Story is fill'd up with great undertakings upon account of Religion , with the severity of Laws against any thing strange , or innovated in the profession of Nations , and the Martyrologies of those that have suffer'd for being otherwise perswaded .

Now if a man values and estimates things by this worlds peace , happiness , and quiet , he would be ready to praise and applaud Atheism and Irreligion , and wish there never had been the name or notion of any other in the world , to give origin to so much mischief and injumanity .

Especially considering the Christian Religion , the most excellent tender Religion , most compassionate of Humane Nature ; most Clear , Intelligible , Rational , Vertuous , freest from Ceremony , most aliene from Superstition , most modest and humble , most submissive to Government , at its first entrances into the world endur'd the whole weight and body of malice and cruelty against it ; was sown in the Blood , and grew up as from the Graves of the Confessors and Martyrs of it , being first founded in the death of the Author , though he indeed gave proof of the Truth and last issue of it in a Glorious Resurrection .

And since it hath possess'd it self of the acknowledgment and Authority of Thrones , Princes , Laws and Governments , Baptiz'd whole Nations into its profession , it hath been most strangely perverted from its whole design and intention , into the same instrument of Ambition and Cruelty upon the various accounts and occasions , that Church-History and other Chronologies swell , and labour in the Relation of .

Yea , even small and valueless things , if weighed upon its own just Ballance , have yet given fury to the greatest Animosities , and Dissentions , which have not been washed off , but in an Ocean of Blood .

In sum , this of all Religions hath been first most persecuted , hated , and oppos'd by Grandees and Chiefs of the world in its first approaches to the world , and since by the several Dissentions within it self , been the Field of Blood , made use of sometimes by design , sometimes by angry power ; but so , as that the purest and most sincere Professors have been mostly dyed in their own gore ; so that by the same standard of worldly interest , next to Atheism and Irreligion , Antichristianism , or denial of Christian Religion would seem next to be chosen .

But when we more wisely and justly apprize the mighty and unconquerable Reasons for Religion in general , and the particular , vast , and momentous Arguments for the reception of True Christian Religion ; it must needs lead us to other much more serious and reconciling Considerations .

And who that is a Grave Thinker , having been first put into an amaze , then into the most melting and relenting Commiserations , that the world should be so unhappy in that wherein its greatest happiness consists , that there should be such deplorable instances of rage , and even Hellish cruelty that cannot be drawn out , or exprest in any suitable and condecent language , upon the account of that Religion , that professes every where of it self , it came not to destroy mens lives , but to save them ; even then when the mistaken Zealots of it would have had Fire from Heaven , in a present revenge upon those that would not receive the most compassionate founder of it , the greatest lover of Humane Nature that ever was in the world .

Who , I say , that ponders these things would not set himself to find out the causes of these evils , and sadly bethink himself how they should so generally fall out among Christians themselves .

And indeed he that doth but a little consider , will find first , It is a very good answer to endless cavil , and querulousness against the best of things , that can be obtain'd here , that every thing in this world is injur'd , disorder'd , and defiled by the pravity of Humane Nature , there being nothing in the whole Vniverse of Good and Excellent , that is not debaucht by the lusts of men ; or where shall he fix himself , that would upon earth remove himself from all things that have been by sin ( if but possible to be ) deprav'd by ill use to ill ends ?

But yet this is not answer enough for the defiling the very light , and the Sun ; even Religion it self ; and that in so great degrees , and to so heinously contrary ends ; for whereas the very height and transcendency of Divine Things might in all reason plead an exemption from such debasements , yet coming so near to our corrupted Atmosphaere , it is even as the very light , though in it self remaining always pure and clear as it self , notwithstanding prostituted by men to their own abominable impieties .

This then alone answers so great a Doubt , That God is exceedingly offended and displeas'd with Humane Nature , that so excellent an instrument of the Divine Glory , the Happiness of the world in present , and the eternal life and happiness of it hereafter , should be depraved into an instrument of greatest unhappiness and mischief to mankind , both in this world , and that which is to come .

For so far as we can see , much of that Blood and Devastation , Tumult and Convulsion , much of the Cruelty and Inhumanity that hath fallen out , had been sav'd and prevented , had it not been that Religion had a place in the world .

Much of that deep and almost inexpiable guilt that hath been contracted through the persecution of the True Religion , and opposition to it from the false , had never come into account now , or at the day of Judgment .

It is therefore evident upon the whole state of Humane Nature , that though there is a main difference in regard of the goodness of God in the Mediator , between it and the Angelick Nature fallen , that one is universally in chains of darkness to the Judgment of the great Day ; and without hopes of remedy ; the other not universally , nor without hope : Yet those chains are due to the one , even as to the other , and in what degrees to the Divine Justice in its wisdom it seems meet , it casts men into them ; even as it distributes as it pleases , measures of the punishment of sin , in taking the forfeitures of the Blessings of Earth of some , and not of others , when it was given to the children of men alike as to their substantial enjoyment , however one might have differ'd from another in glory ; and laying great calamities upon some , and not on others , as greatly deserving of them ; and that in this time of general patience . If it were not thus , no reason could be given why so great Tracts of Humane Nature lye in the valley of the shadow of death , having no light of the True Religion to shine upon them ; And why without the great discomposure and disturbance of the world , and without the ruin and destruction of those that make the offers , there can be no offers of better made to them .

If it were not thus , no reason could be given why there is so great a corruption , even of Christianity it self , where it is generally profest ; and the attempts of Reformation in Christianity , are every whit as dangerous , or more than the persuasions to it addrest to Turks or Pagans ; the lingring Acts of Cruelty in the Inquisition and horrible bloodiness of Massacres , exceeding any thing of any other kind .

Lastly , If it were not thus , those smaller Differences among Protestants themselves , who have had opportunity to look over the unreasonableness and prodigious Inhumanities of Pagans , Turks , Jews , and Papists , in their persecutions , could never have brought forth so much of spleen , hate , and sufficient proportions of the same cruelty among themselves , when they have had before their eyes , not only those pregnant motives to detestation of such Barbarity , in those forenamed examples , but that mirrour of patience , meekness , forbearance , The Gospel of Jesus Christ .

Nor is it unworthy of good observation to this purpose , that the proceedings against offenders in the Laws of Natural Religion , or Morality , are generally with leisure , moderation , proportion between the offence and the punishment , a compassion of Humane Nature , even where severity is of greatest necessity .

But in what men levy against different Religions , all is carried in storms and whirlwind , in fury and rage , in blood , smoke and fire ; arguing to us , That the Cause not fairly lying before Humane Justice , there being an error in the very foundation of the procedure , the evil increases , and grows upon mens hands , till it becomes too mighty for any Government , and so carries all before it into prodigious violence of Ferity and salvageness . And also , that Divine Justice therein shewing to man his great degeneracy , and liableness to Divine severity , as God himself pleases , suffers the power of that Degraded Spirit , the God of this World , to triumph in nothing more than the abusing Religion , and especially Christian Religion , that great Contrivance of Heaven , for mans recovery out of the state of Devils ; and to make it like an Engine of destruction to recoil upon man himself , and fly every way with terrible death and ruin , as if Hell rather than Heaven came along with it .

Yet notwithstanding all this , it is most certain this whole misery is conceiv'd and brought forth by the sin and unworthiness of man to himself , by his own stupidity and folly , or by his wisdom , that is worse than folly , earthly , sensual , and Devilish ; for the interposal of the Mediator runs so through the whole state of Humane Nature , that there are sure ground-works laid how men might in every case recover happiness , even out of misery and degeneracy ; and principally in this very Cardinal Point of that Happiness , True Religion , and the Peace and Mercy of it , care is taken how the World might be secured if it would , both from the Ambitious and unquiet man in his designs ; how Government , Anthority , Soveraignty , might be kept safe ; and yet unbesmear'd too with Martyrs Blood ; yea , even the blood of those , who , though they are mistaken , yet are willing to profuse it for their Religion : For whom it should move pity , the nearness of their case to the Honour and Honesty of dying for True Religion . I mean when plain Foundations of Natural Religion are not destroyed , for that case deserves no more mercy than poysoning Fountains , or setting on fire , if men could , the whole course of Nature .

Now to discover this path or way to universal peace in Religion , ( which is like Wisdoms ) , The Vulturs eye hath not Job 28. 7. seen it , nor the Lions whelp trod it ; Death and destruction say , It is not with them ; and well they may , For it is the way of peace , which they have not known , though they may have heard the fame of it with their ears . It is the way found out and declared by him that made weights for the winds , and ballance for the clouds . It is the way of the fear of the Lord , the beginning of Wisdom , and departing from evil , the true understanding : There lyes the peace of Natural Religion .

It is the way of Christianity , seen and publisht by Christ Jesus , the Way , the Truth , and the Life : That 's the peace of Christian Religion .

And it is certainly the proper excellency of Christian Religion , and its very intention to bring this way both as Natural and Christian , to light ; to lay the grounds of it , to give the Rules and Measures of it , to sweeten mens tempers to the good nature of it . That every one in a clear and still air , not darkned with Clouds full of Thunder , and terrible with the Lightning of dreadful Laws , and Bloody Executions , may see , may be wary in the choice of his conduct of himself , to his unchangeable state ; and may therefore have light , have room , have still and silence , in which he may weigh every thing , prove every thing .

Now that which I have now declar'd , is a way most agreeable to the Word of God , and that Reason which respects either all mankind , or all Christians . This is the Contrivance of Christianity's providing , That the Wolf and the Lamb may dwell together , that the Lion may lye down with the Kid , that the child may play on the hole of the Asp ; that there may be no hurting , or destroying in all Gods Holy Mountain . That Knowledg of God and True Religion may have the same scope and freedom that the waves have in the Sea . Christianity hath always the Grounds ready by it , and with it .

And to present them in their Rational Possibility is a Vindication of Divine Justice , Righteousness , and Goodness , an Offerture to man to be happy : Nor will the Platform be always Vtopian , the days will come when it shall pass into life , power , and effect .

Now whenever this shall be in its Glory , that Degeneracy of mankind , that curse that lyes upon the earth , that vail of the covering spread upon the face of all Nations , that severe indignation of God against Humane Nature shall be removed .

The Spirit shall be poured out upon all flesh , the light of one day shall be as the light of seven . All flesh shall see the Glory of the Lord together . So come , come thus Lord Jesus : Even so , Amen .

I have thus far made a Lamentation upon the General State of the World , in relation to Religion ; which till some such mighty Influence come down from Heaven ( as I have intimated ) upon it , is like to be for a Lamentation : For the dark places of the Earth will be full of the Habitations of Cruelty ; and it is certain , the Habitations of Cruelty will be furnished with the Instruments of Cruelty . And therefore , Oh my Soul , come not into their secret , unto their Assembly my Honour be not thou united ; for in their anger they slay and destroy ; and in their self-will they dig down walls . Cursed be their anger , for it is fierce , and their wrath , for it is cruel . Their drink-offerings of Blood will I not offer , nor take their name of Religion into my mouth . I shall therefore leave them , and address the close of this Discourse to the Saints that are in the earth , and to the Excellent in whom is all my Delight .

And in the first place , it calls us to the Review of the Excellent Christian Religion ; even as Natural Religion , all essence , all substance , trace it throughout all its Doctrine , Worship , Rules of Life , they are all by their very Goodness , plain to him that understandeth , and right to them that find knowledg ; there is nothing froward nor perverse in them ; its bands of peace are not politick , or worldly Intrigues ; no Ceremonial Symbolism , or Ritual Shibboleth , but ponderous Verities , and Divine Love .

All the shew or appearance any Religion can make , is but a ray borrowed from its Divine perfection ; a derivation from its light , or from Natural Religion which is it self ; for pure Natural Religion is Christian Religion ; if you suppose a soul without sin mounting from its Creature-proba●ionership to its highest perfection as Adam , if not having 〈◊〉 from Paradise to Heaven . And Christian Religion is Natural Religion , suppose the soul fallen , and rising back from its Apostacy to that perfection by the Redeemer .

2. Let me apply this Discourse to the Comprimise of all Differences betwixt Protestants , and particularly in our English Christian Nation ; not defining any Controversal Point , but urging to that end such undoubted Principles , as I have insisted upon in this Discourse .

1. That supposing a National Church cannot be made out to satisfaction , yet Christian Kingdoms are so considerable a point of Scripture-Prophecy , that it cannot be denied . So far therefore as National Worship can be agreeable to a mans Conscience , making inquiry and most curious search into the Word of God , both as to his Duty , and to his Liberty also , and possible Freedom from Scruple ; every Christian is oblig'd to Glorifie God in the publick services of him , and Confession of the Faith of Jesus Christ with his native Country . Suppose a man should retire to particular private Congregations , to supply what he may find wanting in the National Constitution , to compleat all the Duties of Christian Communion , and the advantages of it ; yet still he is bound to promote and encourage National Religion , so far as it extends , to avoid as much as is possible , all Divisions , and profest separation from it , by putting the fairest Construction , and the kindest hopes upon those things that seem doubtful ; and as little infringing the Authority of Laws , as may be consistent with sentiments of Conscience , and a due enjoyment of that liberty God hath given men of judging for their own souls , as in his sight ; viz. in those things that are not Laws of Natural Religion , and so indisputable ; or those Grand Points of Christianity , in which a Christian can have no allowance : in all things else a Christian hath a liberty , but so , that he must not use that his liberty as a cloake of maliciousness , but as the Servant of God , give due Honour to 1 Pet. 2. 16. all .

I would therefore propose these three Considerations , to draw men to the greatest Conjunction with National Religian , that can by any means be reconcil'd with good Conscience towards God .

Considerat . 1. That if we examine things by Scripture , there are many abatements from the supposeable evil of external Observances , of which we may lawfully make our utmost Advantages to so great a Good , as our Professed Conjunction with National Religion , while substantially good , though the High Places , I 1 Kings 15. 14. mean things equivalent in our opinion be not taken away , as in the times of the Excellent Kings of Judah .

First then , as fundamental to this case , I suppose these two things Equiponderating one another .

1. The high Character of National , Christian Religion in the Word of God , as I have proved .

2. The Errors suppos'd in such a National Constitution . Now Reformation of National Constitutions in Religion , are uncontestably in the Supreme Power of a Nation : what then shall we do till these suppos'd Errors of such an account as the High Places , are remov'd ? we must either not worship in consent with our Nation , which seems as natural as with our Families , and much countenanc'd by the Scripture ; or we must wait the seasons of publick Reformation ; in the mean time attending publick Worship , and avoiding with all the Wisdom and Prudence we can , the Dint of Errors in such a Constitution , as we suppose .

The seven thousand in Israel did not in far greater Corruptions omit certainly all sorts of publick Worship ( besides the Temple-Worship at Jerusalem ) and yet bowed not their knee to Baal , nor kissed him .

Gross Corruptions are indeed positively to be refused and abhorred , such as those of that time , such as those of Popery , such as are ( all , though not complete Popery ) yet too near it ; lesser Dissatisfactions may be waryly avoided , and yet National Religion , as far own'd as we can without sharing even in those smaller Errors .

And it is some relief to us herein , that allthough it is evident National Laws cannot bind any mans Conscience in Religion , any further than they agree in the sense of that mans Conscience with the Word of God ; for they cannot save him harmless at the last Tribunal , and therefore in no Reason can bind him ; yet I say it is a relief in that Obedience a sober Christian desires to pay to Humane Laws , ( so far as agrees with Scripture ) and the regards he would yield to National Religion , that he may well take the Benefit of any Connivence or Relaxation of Humane Laws , in their prosecution ; as all men how Conscientious soever concerning Humane Laws , do ( we see every day ) where the Law is not pressing , nor the injury any , although it be no other but ordinary common liberty that is restrained ; for if Authority be not despised , if publick Good be not incommoded , Humane Laws do not bind the Conscience as Divine Laws do , and therefore much less in Religion , wherein ( except Natural ) their Power hath not a further obligation , than as the Conscience is sensible of Divine Authority concurring : Thus then a man may without offence withdraw himself from such observances , and yet joyn in publick Worship .

2. There are the Customs and Vsages of a Nation entring into their publick Administrations of Religion , as into other National Solemnities ; there are their Laws and Appointments of what they think Grave , Decent , Orderly , Rationally promoting the Knowledg of Christian Religion , with Condescension to the meanest Understandings of their people , and security for some parts of Divine Worship , to be certainly performed with that Advantage , as Liturgies and reading Scripture ; and it may be added , these things may be intended as Cementations of men in civil Government , which is a lawful End , if it be a Subordinate End , and regulated by the Highest . Now though there should be a mistake in all this , yet upon the account of National Conjunction in Divine Worship , we should Tol●rate them to the utmost we can , or they may be interpreted into the nature of civil Appointments , civil Order and Decency or National Custom .

For if nothing may be Tolerated , if nothing may be favourably Interpreted , there is no use of Charity 1 Cor. 13. 7. in those Excellent Acts of it the Apostle Records , viz. Charity believeth and hopeth all things , that can with any Symmetry to Truth and Discretion be hoped or beleived : It beareth all things , it endureth all things that can be endured , without our own sin , though sinful in others , as commanding with Rigor , or over-esteeming things not necessary .

3. It seems by our Saviours Command to his Disciples , to observe the Pharisees Precepts , speaking out of Moses his chair ; and yet at other times to beware of the leaven of Pharisees , which is expresly expounded Mat 23. 1. Mat. 16 , 12. of the leaven of Doctrine , that a man may joyn in publick Acts of Worship , where the main part is of Divine Institution , and yet not be so immers'd in the whole , but that he may separate between the pure and corrupted parts in relation to himself by his own private act . And indeed if a man could not do this , I know not how he should join in any Humane peformance , as I have noted before ; or how he should allow his own worship of God , seeing he must needs condemn himself in Particulars , wherein he allows himself in the general ; every thing Humane , being imperfect . I know it may be said , There is a difference betwixt evils of unavoidable incursion , and those that are fram'd and deliberated into a Constitution .

But even in this case it appears , a man is under no necessity , when he joins with the solemn actions of others , to take all things in the sense they do when there is a good and lawful account of such actions , besides their ill ones .

There is nothing more abhor'd by Scripture , than eating things offer'd to Idols , in the sense , and with the conscience of those that offer ▪ d to the Idols . And yet the Apostle allows the freedom of eating things so offer'd , and even in an Idols Temple , where a Christian has the 1 Cor 8. 10. knowledg that an Idol is nothing in the world , and there is not any other in danger to be scandaliz'd or drawn into sin , that has not that knowledg , and yet is imbolden'd to eat with conscience of the Idol .

4. A very great good to be donce or received , will recommend to us the use of things unnecessary , without an eye to that good , and in some cases unlawful and forbidden , as appears by what the Apostle says , That to the Jew he became as a Jew ; to them under the Law , as under the Law , &c. that by all means he might save some .

It appears too by what he did in the Circumcising Timothy , by his intending and relaxing his Discourse Act. 16. 3. Act. 21. 26. concerning Jewish Rites .

It appears by our Saviours commanding the Disciples hearing the Pharisees , though they endangered themselves with the leaven , so that had it not been for the regard and reverence due to Moses his Chair , in all proportion of reason our Saviour had not allowed it .

And whereas our Saviour was at other times very severe , as in the Tradition of washing hands , as in the young Mat. 15. 1 , &c. Mat. 19. 17. Gal. 5 2. & 4. 9 , 10. mans calling him good ; and the Apostle concerning Circumcision and Jewish Rites ; it was upon great accounts of preserving pure and safe the main points and design of True Religion and Christianity , when they were in danger .

And this is the first Consideration I have propos'd , with the several Branches of it ; not that I have any thing , as the Apostle said , to accuse my Nation of , by all Act. 28. 19. means to be shun'd with abhorrence . But supposing what may be objected against its constitution , relating to Divine Worship .

Nor on the other side , that I would so much as intimate any enforcement upon Dissenters ( against which I have argued so far ) except that of Scripture-argument , with satisfaction to doubts .

Consid. 2. But if a man cannot run the line of National Worship , it is good yet to take the u●●ost advantage we can of the Gifts Christ hath given to men in the publick National Ministry ; who would at a cheap rate lose the benefit of many great lights God hath at this very day set up in the English Nation , men who both by their Holy Lives , and great abilities , have adorn'd the Doctrine of God our Saviour , Bulwarks against Atheism and Antichristianism .

I profess for my self , though I most heartily pray to God for the removal of all that offends either , of either name ; and that there were a High-way out of the Churches and Congregations of Conformists , into those of the Nonconformist , and so back again ; or rather that the Distinction were wholly removed ; yet I would not upon any of the rates ( set as necessary at this time to enjoy their excellent Labours ) lose the benefit of either ; seeing in both there resounds that Glorious Gospel of God our Saviour , in great excellency , according to the Talents committed to each .

3. It is good to take off all suspition and disgust of Magistracy from Religion , occasion'd by distance from him in publick Administrations , that there may be no appearance of Faction , Sedition , love of Difference , Affectation of Singularity , so far as we can fly this Imputation with safe conscience towards God , it is best to be done to the utmost ; when it cannot , to manage our Dissents with exceeding Modesty and Humility .

Besides , in relation to People in general , we are to consider how National Usages prevail on them , transform men into all appearances of Habit , Gesture , and such like Circumstances ; National Decency is a great Circumstance in Religious Service , as I observe from the Apostles Discourse , 1 Cor. 11. 16. Every thing Vnnational is ready to be turned into Ridicule ; when therefore we can have the due License of Conscience , the Decency , Gravity , and order of our Native Country , is of very great Reverence .

Lastly , Incompliance with our Nation , is very ready to render our spirits morose , angry , vehement , zealous of small things in our own way ; too severe and rigid against small things in others ; and in fine , to make us Bigots of another kind , given to mode in another dress of things , and Ceremonialists of another Order .

And so I pass to the other side of Things , and to make this modest Recommendation of Three Considerations to those of National Conformity .

1. That they be not zealously intent , and overwarm about the things themselves , wherein Protestants among us disagree . For it is evident , they are not of worth to support any great esteem ; nor can there be a greater Argument against them , than are intemperate heat for them . This is to make them something in Christian Religion , which is to turn them into a like thing with the Jewish Concision ; because it is with the great injury of Christianity when such Things are over-rated , and the turning the things themselves out of that middle place God hath set them in , into a much worse .

And to transfer the whole load of our too great heat for them upon Subjection to Magistrates , Order , Decency , is a plain confession , the things themselves are of no worth , and to charge those other great Names with a weight too great and unjust to lay upon them , viz. to make them serve under all the evils of wrath , clamor , malignity , oppression of men in their Consciences an● Estates . It is to press them as a cart is prest with sheaves , and yet no wheat is brought into the Garner ; there is no wealth increas'd to Magistracy , Order or Decency , while all those valuable things , Love , Peace , Vniversal satisfaction are sold for them .

2. Bigottry even in a National way , doth as much unman men , abate from the excellency of their minds , the goodness of their temper , the gravity and becomingness of the Mene in Religion , and grows as contemptible and servile as the same evil in any other way .

3. What great likelihood is there , a Nation may sometime without violence , without any thing of Faction , Sedition , Tumult , or Fanaticism , consent to change this outward face of Religious Administration ? and then how many Zealots for it will be posting to the newer Constitution ? and how mean and pitiful will it be ( not to desert the things , for that is no more than changing , that which is changeable but ) to desert what they have been zealous of , which is apt to look Irreligious , Hypocritick , even almost Atheistick ? And suppose men continue their zeal , it looks but like the second childishness of old age , that cannot part with the trifles it hath been so long us'd to . I do not speak this as if I thought Religious Administrations , should vary Fashions as often as men do Habits ; but till we bring them up to that state which cannot be shaken , that certainty of Divine Institution , Pure , Natural , Rational Decency , join'd with that of the very Country and Nation it self ; we shall never be sure but that which may be shaken , will be shaken , that the things only that cannot , may remain . Antiquitas seculi juventus Mundi . The world grows , and will grow more vigorous and manly by its age . We see a new mode of Discourse of Sermons grows up every age ; nay too , much a new fashion of Divinity , that can by no means endure change , it being the Faith once for all given in Primitive Christianity , at once for the main rescued from Popery , and restor'd in the Reformation .

Yet what offers of Alteration upon , at least , the form of the notions , the manner of conveyance of them , are at this day endeavour'd , is very visible ; as if the former were unintelligible , of no good sense or consequence ; not suitable to the clearer and better modelled state of Theology ; why then should we be so hide-bound in a scheme of Ritual Administration in Christian Worship , which in its own nature is much more made to pass away with the age ? If we are then more merciful to this Gourd of Ceremony , than to the more substantial interests of Truth , Mercy , and Peace , let us fear l●st we provoke God to smite our Gourd with an East-wind .

But I undertake to judg in these cases no further , but judg this rather , that on all sides we value substantial Christianity , and the new Creature as the Rule by which we are to walk in mutual love , peace , and forbearance one of another in all lesser things , wherein we may be somewhat otherwise minded one from another ; and then in due time God will reveal even these things so to us , that so far as is necessary , even in those we may be of one mind .

Seeing our Vnion is one Body , one Spirit , one Lord , one Faith , one Baptism ; if there be not a Schism in our Love , in our Sympathy , in our Bowels of Affection , in our Care for the Body , though we are not all of an Aspect , of a Figure , of a Size in our Membership , yet still are we the Body of Christ , and Members in particular ; and being so , we are the Israel of God , upon whom is Peace and Mercy , both now and for ever : Amen .

And if we ought , as certainly we ought , so to pray ; with what satisfaction of mind , with what appearance of Christianity can we move against the Peace of our Fellow-Members , or not contribute to their Ease , to their self-Enjoyment , to the Comfort of each others Condition ; so that if one member be honour'd , all the members may rejoice with it ; if one member suffer , all the members may suffer with it , and send in to its Relief and Support .

Our Defects herein , disturbing the Peace , not Ministring to the Merciful support of one another , will be found another sort of Schism , but of far deeper Guilt than that so much cryed out of , not Conforming to one anothers Indifferents .

But above all the Ravening of the Evening Wolf , the Roar of the Lyon , the Poison and Venome of the Asp and Cokatrice ' should be far from our Mountain , if we would have it accounted the Holy Mountain of the Lord .

And on all sides we should open the Doors and Sluces , that the streams of Divine Knowledg might run every way , till it covers our Land , as the waters do the Sea .

THE END

True Religion the Interest of Nations , or National Religion Demonstrated to be the Duty of Nations , &c. Psal. 79. 6. & Jer. 10. 25. Pour out thy Wrath Fury upon the Heathen Nations that have not known thee , and upon the Kingdoms Families that have not called on thy Name .

THIS Prayer doubled by the Spirit of God , for the weight of it , the safety to men , it should be well known , and the certainty of its effect contains a strong assertion of the great benefit of , Phil. 3. 2. Gen. 41. 32. and obligation lying upon Nations to National true Religion .

For seeing according to a grand Rule in Gods Administration of the World , Nations that have no National Religion , and whose Nationalness therefore becomes Heathenism , and is so branded by the Spirit of God , ( for so Nations in Scripture very often signifies Heathen , that is , Nations without true Religion ) , are lyable to the pouring out of the wrath and fury of God upon them : It does not only follow by the rule of Contraries , that National true Religion ▪ or Worship of the true God , hath a strong order to , and connexion with the favour of God ; but as the positive Proposition is the prime and original , and gives ground to , and contains within it self the privative ; so does this Proposition , That Gods Anger and Fury is at all times ready against those that do not know him , that do not call upon him as join'd in a National Body , or Society , being the privative , owe it self to the other , being the positive ; as shall be more fully made out in the arguing this Point .

At the present , it will be enough to observe , that these two Holy men , the Composer of this Psalm , and the Prophet Jeremy ( except as some think they were both one ) , desiring the destruction of those Heathen enemies under whose oppression their own people ( which at that time comprehended the Church of God ) then groan'd , and praying in spirit for it , relye and rest the whole weight of their prayer upon this principle of great truth and consequence in Gods Government of the World , that as Families , as Nations , as Kingdoms , ( for so all Communities are comprehended ) they did not know nor call upon God , that is , they did not worship the true God ; and therefore were most justly subject to his fiercest displeasure .

And on the other side , it is couched under this , though indeed before it , That the people that do know and call upon the true God , have a title to his savour , and vindication of them in all their distress , while they are consider'd as so knowing , and calling upon him , and not contradicting it by their actions . The Context therefore goes on arguing with God on this point , They have devoured Jacob , in whose quarrel and rescue God is so much concern'd .

And seeing the favour of God is Eternal Life , and his wrath burns to the lowest Hell ; both his wrath and his favour are to be understood in their extent even to everlasting ages .

All which will ground the Proposition , which I mainly intend in this Discourse .

That National true Religion is the greatest security , strength and defence of a Nation against the Divine wrath and displeasure , and gives the surest claim to his favour , blessing and protection , both in this world , and in that which is to come . Because it is an observation of the greatest duty ; and therefore to be most closely united in , and pursued to the utmost by all wise Nations , and by all the several parts , and members of a Nation ; for it is their first and highest Psal. 33. i2 & 144. 15. Interest : Blessed is the N●tion that is in such a case , yea happy is the people whose God is the Lord , who have Jehovah thus for their God ,

And this very consideration should reconcile all differences in National Religion , that can be composed without loss of that Truth , and corruption of those parts of the Worship of God , which give denomination to true National Religion .

This should incline those that are above , to the greatest condescensions , and those that are beneath to the most free compliances possible , if they value Religion , and love their Nation , that at least there may be union in National Religion , if there cannot be perfect Uniformity . For I am fully perswaded , that upon a strict examination of this Point , it will be found that National Religion ( supposing it always the true ) is the happiest model of union in Religion of any upon earth , and most pleasing to God , except that of the Catholick Church , whose union is in the Substantials of Truth , worship and practise , but comes under no other form or model properly taken : but except this , there is none so perfect to the ends and glory of Religion , so adaequate to the expressions of Scripture concerning the publickness of Religion , so encouraging and advantageous to the practise , so reconcileable with the peace of Religion and Nations , so preventive of the endless divisions , and subdivisions Humane Nature is apt to fall into , when it yields up it self to a scrupulosity , and Disputatiousness about Externals and Forms in Religion .

I say again , I am perswaded no man can serve God with greater acceptableness , nor be Religious to greater ends and purposes of Religion , than by joining with the Nation , or Supream Civil Incorporation , whereof he is a member , so far as he can be permitted to do it , consistent with the Truth of Religion , and Divine Worship . I say , as far as he can upon these accounts , if not throughout .

And of this I shall endeavour to give great and valuable proofs from Scripture , and Reason agreeable to it , and deduced from it ; and herein being a Minister of God according to the National Religion , Rom. 11. 13. I magnifie my Office .

To this purpose I will first consider of the Radical obligation we have to join our selves with others in the profession of Religion , and Worship of God , and how it rises from Personal Religion , the Substratum or foundation of all ; and by what degrees it must and ought to rise , and how it most rationally determines it self in National Religion . It ought to attempt thus high , and cannot successfully attempt higher in the way of Association ; to spread thus far , and cannot expatiate to any purpose beyond it : I shall therefore here give such Arguments for National Religion out of Scripture , as it does not afford to any other figure of union in it .

In the first place therefore it necessarily must be suppos'd and granted , That Personal Religion is the Fundamental Religion ; even as a Nation , or even Universality of Humane Nature must become a notion without particular persons , in whom all Communities subsist ; even so must National , or Catholick Religion vanish into imagination , if it were not sustained by particular and Personal piety ; Nations and Families calling upon God , most necessarily imply and include the particular persons of each doing so .

And herein it is further considerable , that every man is a compleat Being within himself ; that as it is said of him , He is in his Soul and Body a little World within himself , so he is a Kingdom , a Society within himself ; and we may say in this sense , He is a Church within himself also , as Solomon calling himself Coheleth , the Congregating Ecclesiastes . or the Preaching soul , in that great Treaty with himself , suppos'd his soul a Congregation , and a Preacher within and to it self first , and then to the publick ; so ought every man to be to himself .

Here therefore is the first inviolable duty and obligation to Religion , because a man can never be absent from himself ; and it is impossible for any force to surprize the passages of a soul to Heaven , or to hinder the souls Congregating in Holy Meditations , and Discourses within it self .

And as a man is thus consider'd , he cannot nor ought to suffer himself to be impos'd upon , or commanded without Divine Authority ; for as thus consider'd , he cannot be forced by any , and he is accountable Rom. 14. 4 , 12. countable only to God : He stands or falls to his own Master : Every one shall give account of himself to God ; which is one of the greatest Arguments the Apostle insists upon for mutual forbearance in disputable things in Religion ; every man on this account ought to be 1 Pet. 3. 15 able to render a reason of the hope that is in him , to himself and others ; and not to rest in an implicite faith . It will be no mans excuse he was led or commanded into a false Faith , or Idolatrous worship .

Every man also upon this same account is bound to make confession Rom. 10. 10. with his mouth to salvation in his proper place and station ; and in a narrower sense , yet a sense as large as his capacity and rank , every true Christian is a Pillar , and Ground of Truth ; that is , Truth must 1 Tim. 3. 15. be setled , and strongly seated in his soul , and he must expose Truth , and bear it out in Confession and holy practise , and is himself a Temple or House of the living God , where God will please to walk and dwell ; and therefore can be no way obliged to join with a Family , or any sort of larger Community in a false Religion , though he should stand alone in the true , or should , as Abraham , forsake his People , or his Fathers House to do it .

Yet notwithstanding this , It is not good for a man to be alone , Gen. 12. 1. Gen. 2. 18. though in true Religion , if it can be otherwise ; he is made for Society and is , as it were , imperfect without it : Herein he resembles God in some low degree , in whose Image and likeness he is made . God is an infinitely perfect Being in himself , yet he hath pleased himself in communicativeness to all his Creatures , and in the attraction of all in their several kinds , especially Angels and Men to himself ; as if he was not satisfied in being holy , in being happy alone .

Thus man , though if he could not have society in True Religion , he would be yet a complete and absolute Figure alone ; yet where , and so far as he can have society in it , he is so far from being complete alone , that he must needs prove a Cypher , a Nothing , if he affected and coveted to be alone : Whatever he has , if he has not Love , he is nothing ; God is Love , and therefore rejoyces in communication from himself and with himself , and so must , so does every good man , every holy man also .

If there be True Personal Religion , there must be Religious Society , for Man is made for Society ; and if he meets , he must meet with that Religjous Sense he has upon himself , with that I say he must meet with others , which seems the absolute necessity of Religious Society . For if a man meets with his own Religion others that have the same sense of Religion , there arises a necessity of the Religion of all to meet together .

But further , Man was made for Society , and the first and supreme end of society , as of all things , is the glory of God ; and therefore society is in the first place bound to be Religious society . Marriage the Root and beginning of society , was , that there might be a godly seed , Mal. 2. 15. to sustain a Succession of Religion : So society spreads on still , that there might be Religious Societies .

As soon therefore as Seth , the first Descendent from Adam in the holy Line , had a Son born in the same Line , it is recorded , that Then Men began to call upon the Name of Jehovah , that is most probably , Adam and Seth took it as a just and necessary occasion , not Gen. 4. ult. only to set up a pillar of Thankfulness in seeing themselves the Progenitors of the blessed Seed , but in the foresight of a holy society , just ready to spring from their loyns , they thought fit to promote Divine Worship into a publick State and certain Order ; and this I think the most agreeable Interpretation of that controverted place : so that from the beginning of the world , all along the History of True Religion in the Old and New Testament , we shall find Religion contended into publickness , and all the advantages of Humane Society .

Yea Humane Nature hath taken this so for granted , that it is doubtful whether there ever was a society in the world , politically united or not wholly barbarous , but it was cemented in Religion , though being so generally but false Religion , it proved no better than Heathenism .

There may have been private Cabals of Atheism , but there never was a publick Association against A God known and believed , except in Hell . If we could suppose a Society designedly united without Religion , it would be like the Plot for building of Babel , an endeavour of such a part of mankind to set up for its self and its own security , as it were in defyance of Heaven .

A Society united in Civils , and crumbled into Sects and Divisions in Religion , that is , in the main substantials of Doctrine , Worship , and Practice , is a Babel , as it was under the curse of Confusion , of divided Language ; A disparagement of Religion , which can be as it is indeed Religion , but one ; as if its Name were Legion , or as if in fundamental points it could not sufficiently evidence it self , so as to be known to be the true : Lastly a disanulling the ancient Law of Society , which is principally for the Union of Religion ; so that if men could agree in all things else , and were yet divided here , it were not true humane society , but would want the very noblest part or Principle of it , Religion , which is as a soul or spirit to it .

Yet too rigorous and severe a constraint of Uniformity , is both to forget humane infirmity , that does not allow so perfect an union in this world , ( if a rigid Uniformity be indeed perfection ) and to forget also that every man is a complete Being within himself , and makes a perfect Figure as he is alone ; and therefore to grant nothing to this consideration , is rather to crowd men into a Little ease in Religion , than to unite them ; and so pressing them too strait , makes them fly out of that uneasie state for more room , and dissolves the union that might else have been .

But in all the principal points of True Religion , Union is so necessary , that it stands good ; Humane society is for the sake of Religion ; yet in this state of Gods patience to the world , Commerce , and civil Conversation are no more than Property founded in Grace , for then we must go out of the world , yet still the supreme and prime end of Society is Religion .

Society in Divine Adorations is the state of Angels and Saints in Heaven : It was designed to be the State of Innocency in this world . It is a Law that cannot be repealed ; It is the perpetual Duty of Man : Fallen Nature hath a violent inclination to it , so that all societyes consent to walk in the name of some God , though mistaken in the right object . But the word of God and Christianity , as they most clearly reveal the True Religion so the necessity of Union in it .

The publickness of Religion therefore , that it is most choosable for the glory of it to God , for the good it does to the souls of men , for the blessing and acceptance it receives from God ; I shall plainly make evident from the reason of Scripture .

1. For the Glory publick Religion presents to God , it is evident , although God in his Son and Spirit is a sufficient Spectator and Witness of , and infinitely rich in his own Glory , in the understanding of , and his own eternal praises of himself , so that nothing can be added to him ; yet it is most evident , God is pleased to delight in the publickness of his service , and the nearest approach of all his Creatures to him , and that not in solitary service , but the most conjoyn'd , as if infinity received Additions of Glory from the openness and publickness of his Worship , which yet we know is impossible . But it is the abyss of his goodness , that he delights in loving all his creatures , and being universally known , loved , and served by them , and that in the greatest Union herein , that as he himself is the prime Unity and Universality , and this is the perfection of his Being ; so his Creatures sprung from him may return to him in the same Universality and Unity , in resemblance of himself , which is the highest and truest worship of him .

In Heaven there is an Innumerable company of Angels , and blessed Spirits , in one general Assembly , to praise and worship God . The Scripture excites the praise of all the Earth , of all the world , of all Lands , of all People , Tongues , Languages , Nations , Kindred and Families ; even the Heaven , and Earth , and things under the Earth , and the whole host of them , are called in to concert the Glory of God , and nothing left out but Death and Destruction , which cannot praise him , because never made by him : And when the Glory of God , as it rises from his Creatures , is represented at its highest pitch , it is thus set out : And I beheld , and I heard the voice of many Angels round about the Throne , and the Beasts , and the Elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voice , Worthy is the Lamb , &c. And every Creature which is in Heaven , and on the Earth , and under the Earth , and such as are in the Sea , and all that are in them I heard , saying , as it were in one Quire : Blessing , and Honour , and Glory , and power be unto him that sitteth upon the Throne , and unto the Lamb for ever and ever .

Thus David also musters up the whole Creation to join in the praises of God , not to fill up and adorn the Divine Poesie , but to shew the indisputable right God hath to the services of all his Creatures , and that in those which are not able to pay it immediately by themselves , every wise and prudent holy man is to observe that tribute of praise that is as it were marked upon them by the wisdom that made them , and to offer it up for them , when the service of God is represented , as most glorious in its being most publick .

Every thing therefore in Gods Ordination of Religion , tends to publickness ; Our Saviour will not appear but in the fulness of his Body , the Church , which does as it were compleat him : For it is in this sense his Complement or Fulness , though he fills all in all . The knowledg of God would cover the earth even as water does the Sea , and is restless , till it does ; so the Preaching of the Gospel is to be extended to all Nations , to every creature .

In Prayer there is to be a coming of all flesh to God . Praise is to rise up as one pillar of Incense from the whole world . The Church especially is to publish the name of the Lord , and to ascribe greatness to our God .

Now the sense of this is , that since God hath been pleased to place his Glory in the publickness of Religion , in this Universality of it , all good men are zealous and earnest to draw in the publick Societies of the world , as much as they can , to love , fear , serve , pray to God , and praise him together .

God does not allow his servants that out of choice they should retire to the Religion of a Cloyster , or a Wilderness , or a private separated Assembly , as the greatest honour to him , but delights in the most publick Assemblies of his Saints , servants , and creatures ; for though the reasons here of lye deep in the Divine Wisdom and Goodness , yet it is spoken to us in the plainest Language , as if God carryed it , as Princes do in their magnificence , whose Glory is in their great Courts , in the multitude of their Attendants , and People , Spectators , Admirers , and Tributaries to their luster .

2. I argue to the publickness of Religion from the good it does to the souls of men . It is from hence the greatest wisdom to win souls ; and they that turn many to righteousness , shall shine as the stars . Now the offer of true Religion to them that had it not before , the perswasion of it upon those that have not yet obeyed it , tends to their Conversion , Repentance , to their love and fear of God . They therefore that have the true sense of these things in their own souls use all means out of love to the Glory of God , and to the souls of men to propagate them to others , which is best done by all publick acts of Religion : This is the original Law , from the very beginning it was so : Enoch the seventh from Adam prophecyed publickly , The Lord cometh with ten thousands of his Saints . Noah was a Preacher of Righteousness . This was the great zeal of Christians in the first times .

Further , It strengthens , confirms , and inflames Religion among those that are the joynt Professors : Publick Religion is the great glory and security of Religion it self , mutually warming and assisting it self in all its several parts , and the Professors of it . As Iron sharpens Iron , so is the countenance of a man to his Friend herein . How much more lively is Religion probable to be in a Religious , than an Atheistick and Barbarous Country ? nor does God afford those divine heats to those that withdraw from Assemblies in Religion , except in cases of necessity , however he may supply in extraordinary exigences , without which , Wo to him that is alone in Religion , if he fall he has not any to help him up : and how can one be warm alone ? If one prevails against him , he wants a Second to withstand together with him , and the benefit of the threefold cord , that is not easily broken .

Every thing in nature endeavours towards Community or universal Unity , as its own strength and security . Even the Devils retain so much of first Nature , as to knit in a community ; and false Christianity imitates the true in a pretence to Vniversality , though a most destructive one , like that of the God of this World , who aspires to Universal Monarchy , but it is in sin and death .

But this does not disparage True Religion , moving to an Universality of Truth , Peace , and Life for evermore .

3. The blessing and acceptance that Religion receives from the Divine Majesty , is much greater for the publickness of it ; even in this sence , Two are better than one , for they have a good reward for their labour . In thss sence their complicated services are more forcible , their threefold Cord is not easily broken . Not that God is prevailed upon to any change in himself or his Government by the services of his Creatures , though in a multitude ; but he is pleased to found the occasions and opportunities of his own most bountiful Recompences , in the drawing near of their greater numbers : For as when God was pleased to communicate himself more freely , he did it to a multitude of Creatures ; so he delights in receiving back the glory of having thus communicated himself from a multitude also ; and as there is more of himself in more of his Creatures , whether of several sorts or of the same , so there is more of his blessing in their approaches to him .

He that does not only weigh the Mountains in scales , but comprehends the dust of the earth in a measure , takes notice of those prayers and desires of the poor of the people , that make the crowd and throng in his worship and service : He accepts the pair of Turtle Doves , the two Mites , when it is the All , and is ready to reward it .

This was the policy of Nineveh's Natural Religion , to unite their Force in Humiliation , Fasting , and Prayer , and to take advantage of joyning the mute desires of the Beasts , that have a voice in the ears of God : Abraham's Servant made the Camels kneel down while he prayed to God .

Thus in Thanksgivings , It was David's art to gather up all the praises , even of the lowest of the Creatures , that could so meanly give them , and inspiring them with his own reason , made them , as it were , to follow his Harp , and unite in his own Hallelujahs . Thus he served himself of them , that making by them a greater present of glory to God , he might receive the greater blessing from him . The Apostle speaks of the good effect of Christian Charity , in causing an abundance of thanksgivings to God . David saying , The congregation of the people would compass God about , adds this prayer ; therefore for their sakes return thou on high .

Now all these expressions , reporting to us a great force in the publickness of Religious Duties , we know it is only from the agreeableness of this publickness with the Divine Will and Nature , and his holy Ordination , who loves his Saints , and knows their approach to him is an approach to their life and happiness : And because he loves all his Saints and Creatures the more of them in conjunction draw near to him , the more of his tender mercies have the occasion to spread themselves ; for else all the Nations are to God , but as the drop of the Bucket , and the dust of the Ballance ; all their services are not sufficient to him for a sacrifice to burn before him : He humbles himself to behold the things that are in Heaven , as well as those on Earth . He with great delight yet looks to one that is of a broken and contrite spirit , and that trembles at his word . As one day and a thousand years are both alike to the Infinity of God , so are a thousand persons and but one ; as it is all one to him to save with many or few , so it is to be intreated by them in prayer , or accept their praise ; but according to the wisdom and holiness of the Divine Manifestation in his Love and Bounty , so he is pleased to see his Servants draw near to him in an union of Love among themselves , and every one having a claim to his favour , who is all Goodness , the united claim is stronger . He hears even the Ravens that cry , for they are his Creatures ; if any man therefore could intwist their cry with his own in a general scarcity , he makes his own so much the stronger . He then that joyns the prayers and desires of many with his own , doubles still the strength , as is manifest by the Apostles so often and earnestly desiring the help of prayers .

And this may answer what may seem to be an objection against good men joyning with publick and promiscuous Assemblies , wherein are so many ignorant and bad men , that by their sins , ignorance , and folly , rather obstruct the effect and acceptance of good men joyning with them ; so that it may seem better if holy and good men separated themselves , and left the generality of a Nation out of their Religious Services .

But from what hath been said it is very plain , that as the Ninevites and Abraham'● Steward served themselves of the Beasts in their prayers , and David served himself of the very lowest of the Creatures in his praises , so good men consecrating the publick Religion , though resulting from a medley of worse men , turn it to greater glory to God , advantage to themselves , and the advantages of those worser men also , in sundry respects , when it does not prevail to their conversion and eternal salvation ; as figures of value subordinating to themselves Cyphers , increase Sums to very vast .

The services of men not truly Religious , are not so acceptable to God alone , but are ennobled by the union of truly good men ; for that they have such a vertue is plain ; even Job's Friends , though good men themselves , received good by his offering their sacrifices ; and that good men may subject the services of evil men to their own , is as plain by the Apostles rejoycing , that Christ was preached by those that preached him out of envy and contention , for while his preaching Christ out of love , over ruled theirs , who preached the same Christ from worser respects ; all their preaching of Christ was so forcibly united with the Apostles , that it became as if it was wholly his own , & turned to his Salvation ; the greater & truer Light drinking up the less , & the less noble which followed in attendance upon it ; & so much more the prayers of less worthy men are snatched up to Heaven with the prayers of Holy men , and prevail for a full acceptance of them with God , leaving only some lesser portions of Blessing to those whose Hearts do not ascend with their prayers : Yet we must be careful of saying to any , Stand off , I am holier than thou . Many a man being rejected under the Appearance of a Publican , whose heart 's breaking within it self to God has greater acceptance from him , than what seems rather to be preferr'd among men .

For the Honour therefore of the most publick Conjunction in Holy Services , we may observe , those men who are of the most Happy memory in Scripture , Men of Renown for the Efficacy of their prayers , as Noah , Moses , Samuel Job , Daniel , the Apostle Paul , and many others , were no Monkish sort of men ; No men of Separation from the publique upon choice , but Personages , as of the most Divine spreading Reason , so of a publique Wisdom , Grace , and Spirit , containing a publique Interest , and Piety within their own Breasts ; yet joyning with as many as they could , to better their services mutually , and not scrupling union with them , lest they should be made worse , or their services less acceptable ; Men of no narrow and contracted Spirits , Principles or Devotion , but like our Saviours converse with Publicans and Sinners , they were as Physicians to the sick , Helps to the weak , as well as the Comparions of all that fear God , pulling sinners with violence out of the Fire , converting them from the error of their way , saving souls from Death , and endeavouring to hide the multitude of sins ; and therefore were so prevalent in prayers for others , though at sometimes God was so incens'd , as to deny Audience even to such , except for their own souls .

Thus clear it is on the side of Publique Religion in these great Examples ; they separated from the sins , the superstitions , that were at any time become publique , but joyn'd with the Publique Religion , and thereby rais'd it to much higher Excellency : It is impossible to make bad Things good , as False Worship , or Corruptions of Practise , if never so many Good men fell into them ; It would endanger them , but cannot better that , which is of it self bad : But that which is in it self Good , which would be much dispirited through Evil handling it , by Bad men , may be made better by Holy mens Predominancy , and Ascendency in it ; and so turn to general Good , in some Thirty , in some Sixty , in some an Hundredfold ; which shews the Nature of the both Communicativeness and Singularity of these Holy men ; Communicativeness in True Worship , though with Bad men ; Singularity from Sin and False Worship .

I have now dispatched this first Head I proposed concerning the publickness of Religion in general : I come now to the second Head , That this publickness determines it self in National Religion , neither staying short of it , nor expatiating beyond it .

And to make good this , I first consider how humane Society rises , and what are the first bands of Union . And it is very evident the first Associations of mankind must grow out of Families , as I have observ'd the Law of Humane Society was first declar'd and promulg'd upon the Institution of Marriage . This was the beginning of Families , Families of all greater associations of men . Here also must begin all Religious Society . These are the most near and combin'd ; here therefore are the most frequent seasons of worshipping God , of daily praises of him , and prayers to him . The examples of it we find in Abraham's , Joshua's , David's , Cornelius's Families , and the Churches in the Houses of some Christians at the first . This Domestick Body is most close with it self , and more easily call'd together , therefore the first seat of Religious Society .

Families therefore for the closeness , nearness , and naturalness of that Government , as being the smallest of Communities , but the most primitive , are particularly nam'd in this Prayer against the Heathen , and made another expression together with Kingdoms of Irreligious Communities .

For as Kingdoms are greater Families , united indeed as Families but greater .

So Families though lesser , were yet the first Kingdoms .

Religion therefore being a most uncontestable duty and obligation in those less●r Kingdoms , Families , it argues to the same obligation and duty in those greater Families , Kingdoms , and the Religion or Irreligion of the one and the other run along one with the other .

Thus God first eminently himself founded Religion in Abraham's Family , and so commenc'd both the Family and Religion into a Nation and Kingdom . Religion therefore rises higher , and settles here as upon the most advantageous Eminences , as in the most full and free spread Communities , call'd Nations for their greatness and numerousness , Kingdoms for their Majestick government and union in it .

For a Nation or Kingdom is a part of Mankind canton'd indeed from the whole world , and the wideness of that , yet into a larger compass than Neighbourhoods , Towns or Cities , and is generally inclosed within some more remarkable bounds of place , as Seas , Rivers , Mountains ; united by nearness of Manners , Customs , and Disposition , arising from like Temperature of Air and Climate , freedom of Conversation and Commerce , having one and the same Language , but especially as under the same Civil Interests , Laws , Government , and Legislative Authority .

For these mutual Bonds are they which give Reason to National Religion , as the most solemn instance of publick Religion and Worship of God , because by vertue of these it becomes one great Family .

I know there may be some exceptions from this description of a Nation , which will have their force upon National Religion also as it results from it . For sometimes one Monarchy does as it were stride over more Nations , sometimes one City or Free Town is distinguisht from the rest of the World by one Government , one Civil Interest , independent in its Government in its proper Interest upon any other .

Now in such a Monarchy as contains several People and Nations under it , it does not properly give name to a National Religion , while their Interests , Laws , Conversation , and Civil Commerce are preserved and kept distinct , as these are often allowed to be under some conquering Potentacy .

On the other side if a narrower compass of people than we properly call a Nation , viz. a Region , a Province , a City , hath its Interests , its Laws , its Government , Conversation and Commerce , intire to it self ; it is as to the purpose we are now upon , as it were a Nation .

The sum then is this : so far as Humane Society has drawn any People or Families into a close and more compacted state of Civil Interests , necessitude one to another , and Government running up to the highest point of Government in that compact state , so far is the obligation of Union in publick Religion drawn upon them ; where these are freer , that attendance to union in Religion is freer also , any further than the common truth of Religion , and the obligations of that , bind even those at greatest distance and union one with another .

For thus Religion may and ought to unite all the true Professors of it , at what remove soever from one another . It may and ought also to pass upon whatever bond of union there is in the world ; but there is no such union as Laws , Commerce , Conversation , common safety running all up to the supreme Government over that conjunction to graft Religion upon . All else is but consent in the same unity of one God , one Lord , one Spirit , one Faith , one Baptism , which make the Catholick Church one Body , and joining with one another , presentially in the same acknowledgments of God , when a concurrence of all things necessary happens to fall out , as cannot be supposed frequent in parts remote one from another , and of a divers lip or language .

The Catholick Church is indeed united as Humane nature is , in one and the same true Reason , and thereupon a readiness of wise and learned men to correspond one with another at a distance , or confer one with another if at any time suitable concurrences favour it , or as the world , much more the Catholick Church is a Temple built to the Glory of the Creator and Redeemer , wherein all good men meet from one end of the Heaven to the other , in the unity of the same Spirit , and in the same kind of worship ; and if opportunity allowed , in the same actual worship .

The nearer therefore any parts of the Catholick Church are by the Neighbourhood of Nations , by the frequency of Traffick , the neare● ; the more frequent the correspondencies are , the mutual assistance , may and ought to be .

But now in the Dependencies and Interweavings of all Civil Interests in Nations , there are not only those voluntary and contingent correspondencies , but such as first grow out of the nature of Humane Society , and bind of themselves to common true Religion ; and then have the favour , encouragements , directions , obligations of Laws and Authority running like the same spirit into all the several parts of a Nation , and recommending that National true Religion as it stands in this Union that is first commanded by God , besides much more free , ordinary , Actual Meetings in one and the very same place , and Acts of Worship . It is true indeed , the Worship of God allows our worldly callings , and the provisions of the present life , and Relation , and therefore a Neighbourhood , whether it be the more populous of Cities , or Towns , or the more infrequent of Villages , hath the conveniencies of more solemn and stated Meetings , the ordinary fit seasons of the Lords-day , and other solemn times of worship : thereupon National Religion is generally exercis'd in these lesser Societies , even as the Justice and Execution of Laws ; and National Authority , must be brought home to men in their particular Countries , and Towns , and not rest in the Capital Cities at a distance from their daily Business and Conversation ; and yet the standard of all things National is generally preserv'd there for the very sake of union . Even so of National Religion , not as Religion ; for the standard of that is Scripture only : but as National ; so the Agreement in it is deposited with all other National Acts. So that National Religion hath the advantage in these two things : First , The Naturalness and Closeness of the Union of a Nation to all the Interests of Humane Society ; and therein it imitates the nearness and closeness of Families , or lesser Incorporations , as much as can be consistent with the second thing , viz The Illustriousness , Magnificence , Honourableness of Religion , as seated in larger Bodies , but especially as upon the Soveraignties and Supremacies of the Great Incorporations of Mankind .

I shall only observe further , That All this does most effectually exclude the pretence of an Vniversal Church-Monarchy , as hateful in Religion , as an Universal State-Monarchy in Politicks , and Civil Liberty . Both of which are indeed Tyranny .

The Imaginary Benefits of such sorts of Union are infinitely toilsome , and tedious , while they are expected , and always in the issue found impossible to be enjoyed in their Fruits ; but in the mean time , while the pretenders are labouring for , and grasping at so vast a power , they fill the world with the lamentable effects of their Ambition , and do indeed destroy Humane Society , because those Laws and Bands that tye it together , being so over-strain'd , fly in pieces ; and I am sure nothing is more contrary to Christianity , than an Vniversal Head of Religion here upon Earth , except Christ himself with an Ubiquity of Holiness , Power and Influence , came down to reign upon it . An universal Union were indeed desirable , and glorious , if there were an Omnipresence of Vertues answerable to the Administration ; but that being too great for any creature ; too great in the present state of the World ; Religion , and Christian Religion glide along with the Civil Union they find prepared , as I shall presently evince , beyond which is nothing but Usurpation .

I come now to the Arguments from Scripture and Reason for National Religion , not afforded to any other Figure of Union in it .

The first Argument shall be , that I derive from this prayer , I Argum. 2 have chosen to discourse this point upon : and I lay it thus . The prayers , in which Holy men spake , as they were moved by the Holy Ghost , rest upon some great Pillars and Principles of Divine Truth , and Argument : For particular cases , in which they prayed , are brought to those general principles , by an understanding inlightned to understand , in an humble sense , even as God understands , and inflam'd with a Holy Affection , in a lowly Imitation of the Divine Zeal , wherewith God performs all his Holy Ordinations . Thus as Princes they have power with God , because they offer him their Petitions according to his Established Rules of Government , and his own Holy Will , concerning the things , wherein they pray to him .

Now the understanding these Rules was extraordinary , and infallible to the Prophets , and Servants of God inspir'd by him , but to us in ordinary by the light of the Word of God , by the Laws of True and Right Reason in deductions from that word : And in which word , and the deductions from it , if we are not mistaken , the Efficacy will be certain , because if we ask according to his will , we are sure he heareth us , and that we have in some true sense the Petitions we ask of him . This is so valuable a Rule of prayer , that Daniel , though so great a Man of Vision , yet betook himself to this ordinary means of Instruction in the mind of God , Dan. 9. By Books of Holy Records , and general Chronology , he knew that the time of the Babylonish Captivity was near its Expiration , and so set himself to prayer , and was crown'd with this wonderful success and acceptance .

Thus prayers prevail with God , and yet without any change in him , there being a Configuration , or Concurrence of all things , according to his own unchangable Will ; His Counsels of old , that are Faithfulness and Truth , are remonstrated to him by the humble , servent desires of his servants , that knew them to be his Counsels , and who are ordered by the same counsels to enquire , or beseech him by prayer according to them , and therefore by his spirit , the spirit of prayer , He draws the parallel lines to his own Intentions upon their Hearts , Desires , and Affections .

I have pursued this the further , because it gives a solution to that Doubt , how God without any change in himself hears prayers ; and also assures us , this prayer being so remarkable , as to be twice us'd in the same words , most certainly bears it self upon some certain principle , from which we may argue to general practise . The principle it rests upon , must be this : There is an Establish'd order betwixt the wrath and displeasure of God ; His Fury , and Vengeance , and the Nations , or Families , not knowing , not calling on his Name : and this is known by very light of Nature . His Wrath , according to unchangable Laws , is always prepar'd against those that forsake him , and that Duty they owe to him , as Nations : It had been else a great presumption upon God , and Breach of Charity to the Nations so to pray against them ; which may also give us account of all those Dreadful Imprecations , and Curses , David , and other Prophets and Holy men pour out against their own Enemies , and the Enemies of their people ; They are founded in their being Enemies to God , his True Worship , Love , and Service , and as such their Final Destruction was decreed against them by the most Righteous Laws of Divine Government , made known unto those Holy men , and so they prayed for it as publique persons , and not out of private Wrath and Revenge : but this by the way . I proceed now in the main Argument .

And this principle I am upon , That the Wrath of God is against the Nations that are without National Religion , lyes deeper in a First , and more Original principle , viz. There is an Obligation , a great Duty lying upon Nations , as Nations to know , and worship the True God ; For else why should God find fault ? why should he be angry , when none had resisted his Will ?

From hence it is , That there is a Natural Order established by God , between his Love , and Favour , and a People , and their publique True Religion , because it is the Observation of a Duty , and the Observation of Duty is the fitting us for Blessing , and ●avour , as the neglect , and Transgression of Duty cannot be without wrath and displeasure . For thus God hath placed Life and Death one over against another ; yet so that Life and Blessing are always first , even as Duty is always before sin : For God never made Death and Destruction , even as he never could be the cause of sin , but they come in by the Failing of our Duty , and so of that Life and Blessedness entail'd on our Duty .

Yet the Obligation to National True Religion is much more evident from these Holy men , praying down Wrath upon them that know not God , and that call not on his Name ; then it could have been from the praying for his Favour to them , that did know him , and that did call on his Name ; because his Favour might have been vouchsafed upon Terms much below our substantial and inviolable Duty : As many of the Jewish Rites might be Arguments for , and Pledges of Gods gracious Regard to the people , he had so distinguish'd , when the want of those signs would not have argued to the effusion of his Wrath and Vengeance , there being no natural , or positive Duty lying upon any , but the Jews to such observances : There may be many Arguments for the Bounty and Favour of God from External Rites appointed by him , and observ'd by his people ; though indeed these all refer to their Essential Duty , and argue nothing without it : Yet the contrary will not enforce to the opposite Degrees of Wrath and Indignation , because they are not observ'd , when no substantial Duty is violated . Vncircumcision , that keeps the Law , may have in the main the same security from wrath , with Circumcision that keeps the Law also . Seeing then there is so great wrath against those that know not God , that call not on his Name ; It assures us , the Duty , the Obligation , and the Reason of it lye deep , that the omission is so subjected to the Divine Revenges : and it is in this ; A society without Religion is a High contempt of God , a making flesh our arm , and departing from the Lord , and so from his Favour and Blessing . A principality without an Inscription , a Dedication to the Glory of God , to which all things are to be devoted , is like the building a Tower up to Heaven . A sin like the sin of Herod , when he let that Sacrilegious Applause sink into him , and gave not the Glory to God , and therefore subjects men to be at any time smitten and blasted by God ; who has said , Those that honour him , he will honour ; but all else shall be lightly esteem'd , whether Nation or Person . It is not therefore only the Judgment upon the Irreligion of particular persons , of particular Families , that is here intended , though this is included and suppos'd , but especially upon the Irreligion of Societies , knitting and strengthning themselves without the True God ; upon Principalities exalting themselves , and not by and with the Almighty , and Supreme Majesty .

On the other side , if there be a Duty , an Obligation of being publiquely Religious , there is a Blessing upon it , according to that Fundamental Principle ; He that cometh to God , must believe that he is , and that he is a rewarder of them that diligently seek him : that Godliness hath the promises of this life , and of that which is to come : And this must be first , because as Righteousness and Duty are before sin , so Blessing and Favour are before Wrath and Displeasure : Yet Wrath is a more certain Demonstration of absolute Duty violated , than Favour is of absolute Duty observ'd , because the Favour of God is more at liberty than his Wrath , which always depends on strict Justice . All which amounts to the full proof of the great Duty of National Religion from this prayer , seeing National Irreligion is so near the Curse of Divine Fury and Revenge .

Having thus far considered National Religion , as it is founded Argum. 2 in the very Laws of Nature , and inviolable duty to God . I come secondly , to consider the Wisdom , and unquestionable Rationality of the Divine Ordination among the Jews ; when by a Prerogative of Power , and Goodness , God would secure the True Religion , after the Nations had so corrupted themselves , and that he had now begun , as the Apostle speaks , to suffer them to walk after their own ways : He founds his Worship , as it were anew , first in Abrahams Family , and from thence commences it into a National State , even as he did the Family , wherein he had plac'd it , and that for the very sake of his True Worship , which Family and Nation had indeed many peculiars in its Religious Constitution , such as are not to be found in any other , as I shall after account for them ; yet in the general , it is an Evidence of the Fitness and Agreeableness of that Model of Humane Society , to the Ends of Religion , and the Acceptableness to God , it should be so devoted .

But because we may think this chusing of Abrahams Family , and the Nation rising from it , was an Interdict upon any other Family , or Nation , to institute a publique National Religion , any other ways , than as they Proselyted themselves to that one Nation and Family : It is very observable , there are elsewhere the footsteps of National , and Family Religion , though more rare in that very time , as in Melchisedeck , who was King of Salem , of Peace and Righteousness , and Priest of the most High God , so incorporating Religion with his Government , the same is to be found in Job , and his Friends : so that the Erecting a National Religion among the Jews , did not supersede the obligation of any of the Nations to the National Worship of God , though in Judgment past our finding out , He so overlook'd them , as to leave them to themselves , for he never left himself without witness He ought to be so worshipped , by giving them fruitful times and seasons , and filling their hearts with food and gladness : He was never far from them , in that he gave them life , and breath , and all things ; and in him they lived , moved , and had their Beings ; so that they w●re without excuse , when at any time his wrath was reveal'd from Heaven against them , for not glorifying him as God , and being thankful Belshazzar , and his Nation , were obnoxious to God , for not Glorifying that God , in whose hands was his life , and breath , and all his ways . Besides those of the Nations that were near the Jews were allowed to unite themselves to the Jewish National Religion , when the Laws of Nature were grown so dark and obsolete among themselves ; and though they were the sons of strangers , yet God assur'd them a place in his sanctuary ; but because there was not provision enough for the multitude of the Nations within the Bounds of that Religion ; it was certainly at all times lawful and pleasing to God , that they should have Nationally dedicated themselves to the true Jekovah , though eminently known then to be the God of Israel : and that they did not so , gave reason always to his Wrath against them , whenever he pleased to execute it .

But I hasten to the third Argument of nearer concernment to us .

The third Argument I derive from the Favour of Christian Religion , Argum. 3 to National Religion ; of which I shall lay down several proofs .

1. Christianity repeals none of the Laws of God that are founded in the very Nature of Things : if therefore National Religion be according to the Rules of Essential Duty towards God , if it be the Reasonable service of Nation ; It is certain Christianity does not remove it , but restores and exalts it to the greatest perfection : Christ came not to dissolve any of those Laws , but to fulfil them , that is , to restore the Doctrine to its just Integrity , where it was falsly gloss'd upon ; and if any thing was wanting in the former Revelation of it , to superadd what might render it most complete .

2. Of the same Nature is the second proof , That if God not only for the sake of type , and shadow , which was useful for that State of the Church , but for the sake of the real Goodness and Usefulness of the Thing it self , pitch'd upon the National Form of Religion , by his immediate Revelation to Abraham and Moses , ( as I have already argued ) , it cannot be suppos'd to be revers'd by Christ : It remains therefore among those things that are written for our Admonition , and Learning , on whom the Ends of the world are come .

3. Christianity vouches it self a Religion of the most publique spirit and intention , and came into the world by the High Conduct of God to open all passages for Truth and Divine Knowledge among men ; as innumerable places in the Old and New Testament assure us ; so that the Gospel most evidently designs it self to be free , and publique , as the Heaven , as the lights of it , and the words of the Psalmist may well be apply'd to it : The line of it is gone throughout all the Earth , and its words to the ends of the world : so far therefore as Naturalness , and Publiqueness agree , so far the thing is undeniable .

4. Many expressions of the Prophets that went before , of our Saviour , and his Apostles that fol●owed after , have a particular Favour for National Religion . To name some of a multitude : Christ shall sprinkle many Nations : He is the Desire of all Nations : Go make Disciples of all Nations : All the Kingdoms of the World shall become the Kingdoms of the Lord , and of his Christ . The Apostle magnifies himself , as the Apostle of the Nations ; He compares himself with the Holy Priesthood , while by Preaching the Gospel , he was negotiating in the offering up the Nations , a sacrifice consecrated , and sanctified by the Holy Ghost , the greatest sacrifice that was ever offer'd to God , except that of the Son of God , offering himself . And this is the only instance of the Ministry of the New Testament , resembled with the Priesthood of the Law , or cloath'd with that Denomination of Priestliness , use hath appropriated to it , and that to no other office but of Preaching to Conversion , Rom. 15. 16.

But because I know the proofs from these Scriptures are lyable to be retrench'd by expounding them of the Diffusion of Christianity into the Catholick Church throughout the World , and then calling out of every Nation Converts into particular Societies and Congregations ; I shall make an Essay to level the line of them to Nations and Kingdoms , as they are united into such Conspicuous , and Illustrious Bodies of Mankind , with their Principalities so form'd , so compacted , and not only a Diffus'd Catholick Church , or small and invisible Congregational Churches .

1. The Kingdom of Christ can no way attain that Greatness , which it is prophecyed and foretold it shall attain , if it does not allow Nations , as Nations to associate themselves in the profession of it ; if it only gives Right to private and particular Churches , or Congregations ; and a Diffusive Church , that can no way congregate , which though great in its Spiritual Union , yet arises to no visible Greatness ; but as it moving into all parts of the world , congregates it self according to any of the Laws , or Advantages of Humane Society it falls into , and finds prepared for it : The Messiah then can never , as is prophecyed of him , have his portion divided him with the great ▪ nor divide the spoyl with the strong , but must rest in a very low and under-condition of small , private , and particular Assemblies of his servants , professing him ; but a National Christian Religion , a Religion , as Famous as the name of the most populous Cities , and the greatest Princes and their Territories , in honour to the Lords anointed , must not be allowed , no not according to his own Designation . For though the Eminency of the Doctrine , and the Appearance of God with it , does infinitely surmount all created Greatness ; yet many places of Scripture compare the Honour and Glory of Christ , as a Prince over Nations , with other Soveraignties , and prefer his ; not only in regard of the Heavenliness , and Eternity of it , but as it obtains an Interest and Command in the world . For it is a Government over Nations , as Nations ; over the Laws and Principalities of Nations ; and not of one only , but many Nations ; not indeed in the way of Worldly power , but Divine perswasion : Evidences of Truth , and Reason , Vertue of Holiness , and Goodness , are the Scepter of this Kingdom , the weapons of this Power ; and this Mountain shall grow greater , and greater , till all the Prophecies are exactly fulfill'd in the Soveraignty of Christ , and the lowest subjection of all Kingdoms to him : the greatest Mountains disappearing and becoming nothing before him , when the fulness of the Jews , and Nations are come into him . Thus it is a Mountain set upon the top of the Mountains ; not only in the Eminency of its Doctrine , but the professed subjection of the Governments of the world ( that are in Scripture call'd Mountains ) to it , for his Truth , Meekness , and Righteousness sake : But if Nations receiving and flowing into Christianity , sink it presently into particular , private Assemblies , as it was while under persecution , and that it should be of no more publique Honour , than at such times ; the Mountain of the Lords house should not be above the Hills , but shaded by them , and that according to the very Constitution of Christianity it self ; for the Supremacies stand aloft , but the profession of Christ retires into privacies ; yea the worship of the True God , Creator of Heaven and Earth , which after the appearance of the Son of God in the world , is only in Christ , must be so far from being exalted , as is everywhere signified , that it must be abated and brought low by the Depression and falling down of the Mosaick Frame ; for then it was setled upon one of the Principalities of the world ; and though it be now more diffus'd , yet if it not only be not , but ought upon its own principles to be Established in , and upon the publick profession of a Nation ; It has not , nor can have such an Eminency as among the Jews , when it had the Awfulness and Majestickness of a Kingdom devoted to that true Worship , making it thereby of much greater notice in the World .

And if Religion may be National , even as Nations themselves are united in a way of order , so must National Religion also be by order compos'd into its Nationalness : and this by the Rules of Scripture and Right Reason .

But let this be no pretence to that Tyranny in Christian Religion , that great Usurpation of Popery ; for it is a Sacrilegious Displacing the Honour from Christ upon oftentimes a most unworthy Mortal ; those Princes then that are Minores Coronae , that lessen themselves by giving their Kingdom and power to the Beast , must needs diminish the Honour of their profession of Christianity , seeing they have so far stripp'd themselves of their Principalities , that they have them not to dedicate to Christ : The retaining their Honour unvouch'd , unviolate by any creature , and presenting to the Honour of Christianity a Supremacy unprostitute , is the true Glory done by Christian Princes to Christianity .

2. If there were not the Liberty allowed to Nations to espouse Christianity to their Government , and to receive the Honour to themselves of being Religious , and Christian , as Nations ; the Condition of Nations were worse than that of the Jews under the Law . For now People , as in the Body of a Nation , may not be so happy , as to have the Lord for their God . They may not crown themselves with the chief Glory of Nations , viz. True Religion : Moses , we know , often magnifies the State of the Jews to themselves , in this particular , viz. the Excellency of their Religion : He uses it as a great Argument , that God loved the Nation ; He told them , it was their Wisdom and Honour , before the rest of the Nations round about them , who had reason to defer to them , that they were a great , and a wise Nation , an understanding people , that had such Deut. 4. 8 , &c. Statutes and Judgments .

Now seeing Christian Religion hath the undoubted Evidences of Wisdom , Truth , and Goodness ; not only so superior to all the Religions in the world , as to be the only true Religion ; but much superior to that under Administration of the True Religion it self among the Jews : It must needs be the happiness of Nations to enfranchise it , as the publick National Religion , by the same Authority whereby they make valid any other Law , or Act , so as to become the act of the Publick .

And we have reason to believe those many expressions of Ephes. Eph. 2. 14. c. 3. 6. 2. 14. c. 3. 6. Breaking down the Partition Wall , and admitting all Nations to be the People of God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Body together , are intended , not only to signifie that they may unite in lesser Congregations , but in the fullness of National Associations , else they are not received into the same freedoms and immunities that the Jews had ; nor could Aegypt and Assyria be so equal with Israel , that Israel should be but a third with them , whom the Lord of Hosts shall bless all alike with no more variation , than Aegypt my People , Assyria the work of my Hands , and Israel my Inheritance , Isa . 19. We may find Christianity intended to embrace all Societies of Mankind , it declared it self a Religion that loved them , and , as it were , on purpose to testifie the Divine Approbation of , and the near resemblance between those Civil and Political Unions one with another , founded in the very nature of Humane Society ; and that Religious Union , which by the very same Law of Nature follows them as so united , Christianity kept to the very same Tenor of Union it found any where , and twin'd as close about the Cities , Neighbourhoods and Families , made ready to its hand by civil Associations , as it could ; not calling men out to Wildernesses , Mountains , or Woods , to be the Churches of Christ ; or that they should abide in Desarts and Solitudes , when persecution did not drive and force them out : But the Churches of Christ are denominated from those Cities and Regions where they are planted , as the Churches of Ephe●●●● ▪ 2 Cor 9 2. Cori●th , Judaea , Galatia , Macedonia , &c. yea the Christi●● of Achaia , are called by the Apostle , Achaia , as if Christianity were there become the Religion of the Countrey ; and the seven Churches of Asia , are called those very Cities where they were seated . Rev. 1. 1● . Wherein it is observable , the Churches of Cities are called the Church of or in each City , as one ; though it is in a manner certain , they must be distributed into more Congregations for their numerousness ; yet they are still called one , because the City was one . But the Regions not being so united in Government , Neighbourhood , or any kind of Civil Union , the distribution of Churches easily follows the distinction easily supposable in their civil state : In Regions therefore we suppose there was no Centre of Union , not in the Churches , which were at distances too great for Coagmentation into one ; nor in the Laws and Government , at least with any respect of order towards Religion ; they are therefore called Churches and not one Church , as they are without any exception in Cities , even where the Apostle names particular Churches in the Houses within those Cities ; yet in regard of the Unity of the City it self , they are comprehended under the one Church of that City .

Now all this speaks the care Christian Religion uses not to disturb , but to conform to Civil Societies , and therefore especially to National the chief of those Societies ; and so I close this third Argument for National Religion , derived from the consideration of Christian Religion .

National Religion is of great moment and consideration , in respect Argum. 4 to the Day of Judgment ; for the wrath and fury of God upon those Nations that know him not , that call not on his Name , is to be taken at the full extent and duration in this world , in that which is to come ; and so the happiness of Nations , who have the Lord for their God , that have the everlasting Arms under and about them , spreads it self not only upon Time , but upon Eternity .

It is indeed generally taken for granted , that Nations are only judged as Nations in this world ; yet if we closely examine , we shall find both in Scripture and Reason , very valuable grounds to believe , the Day of Judgment shall not only pass upon persons single , but in their Communities , as they are lock'd in with their Associations , and with respect to those very periods of Time , and the Generations into which the Communities and Associations have been distributed ; so that not only the people of every Nation come into Judgment together , but the people of every Generation , of this or that Nation , come distinctly into Judgment together .

Besides those peculiarities of Sin , or Grace , wherein every man is individual to himself , and no Stranger intermeddles , but he proves and enjoys his own work alone , or bears his own burden : There are also mens interwoven Actions , either good or bad , wherein the Communities , knots of Society , Neighbourhoods , Concurrences with the Nation , Conformities with the Age and Generation , shall be exactly compared , and weighed in the Eternal Judgment .

For there is nothing more frequent in the Scripture , than thus to represent the carriage of the day of Judgment : The Nations , whole as Nations , that forget God , shall be turned into Hell , and Aegypt and Ezek. 32. 18 , &c. Rom 2 12. all its company , all its Hosts lye together ; the other Nations with their multitude , every one in their proper sorts : The Vncircumcision and those without Law , are judged by themselves ; the Circumcision , and those under the Law , by themselves , distinctly Our Saviour speaks o● Sodom and Gomorrah , the men of Nineveh , Tyre aend Sidon , Chorazin , Bethsaida , and Capernaum , coming into Judgment , in that Union , in that Community , wherein they were imbodyed here in the world ; and the men of that Generation , as they were that Generation .

I confess it is not so clear , that the happiness and salvation of mankind , is with any respect to the distinction of Nations ; because , besides what other reasons may be given , the union of all blessed persons to God and Christ , and of happy Spirits one to another , is so infinitely great , as to swallow up all distinctions ; so that there is neither Jew nor Gentile , Scythian nor Barbarian , but God and Christ are all , and in all .

And so far as there is any such National distinction , Our Lord being of the Seed of Abraham , in whom all the Families of the Earth are blessed , the bosom of Abraham , the Table of Everlasting Life , at which Abraham , Isaac , and Jacob sit down , the new Jerusalem , the Israel of God , are the Capital expressions of happiness .

But still there is reason to think the distinction of Nations is not so lost , but that the Holy Seed is as the substance of every Nation , in which it is for ever ( as it were by it self conserv'd : ) A Seed serves God in every Age , which is accounted to the Lord for a Generation at that time , and when God writes down the people in the Book of Life , he writes them as under the head of such a Nation ; this or that man was born there , although they are all enrolled , as Citizens of that common City of Zion , the City of David , from whom our Lord sprang . And though all Christians are one holy Nation , yet it is said of some very glorious , and happy State of the Church , ( of which I will not undertake to determine ) that after the distinct Sealing of so many thousands of each Tribe , there was yet an innumerable company , not in a confusion , but in a distinction ; so as to be known to be of all Nations , Kindreds , People , and Tongues . All the Nations of them that are saved , are also mentioned in the same Mystical Book , as kept under that distinction .

The Apostle speaks to his Corinthians and Thessalonians , as certain he should meet them under those very names , at the appearance of Christ : He prays for Israel , as a Nation , that they might be saved ; he discourses their falling away and recovery in a national way , for many particular Israelites were then called and saved , but not in a national way , as he insists .

Besides all these fair Inducements f●om Scripture , there is the same urgency of Reason , for the Day of Judgment passing upon men , as in Nations and lesser Communities , as upon their single persons ; for else their actions can never be judged , the very complyance with the custom of Nations , with the sway of such an Age and time , being the reason of many sins ; and the sinful ways of men are so locked into one another , that the Day of Judgment , that gives sentence upon all things most righteously , comprehends them together , even as the Fallen Angels , the old World were judged together , and in common .

In Sodom and Gomorrah , was given a pre-appeatance of the final Jude 7th . Judgment upon the world , for the Apostle tell● us they were set forth for an ensample , and that they suffered the Vengeance of Eternal Fire ; and we know they suffered in their Community ; Corah , Dathan , and Abiram , with all their company , were involved , as in the sin , so in the punishment ; and there is no separation except where Repentance , and that with great difficulty , hath made it .

So on the happy side of things , Religious Nations and Communities encourage and assist one another in acts of Love , Service and Duty to God , in Virtue and all Goodness , and infold their piety mutually , so that on neither side the recompences of Mercy or Justice can be proportioned , but as in Community .

2. There is the same Reason for the last Judgment passing upon Nations as Nations , as for its passing upon private persons , as private persons .

For let any one survey History , and he shall find Nations , as Nations , have escaped the vengeance of God in this world , as much as single Persons ; and the same sort of Revolutions , Changes , and final Periods have befallen Nations professing God and Christ , as those that have been enemies to such Profession ; as is most apparent in a compare of the Jews or Christian Nations : Yea generally those that have been called by the Name of God and Christ , have been most speedily punished , as those that God hath most especially known of all the Nations of the Earth . The Prophet Hab●kkuk's First Chapter is spent upon this very Subject , of that wicked Nation of the Chaldaeans , so prosperous above the Jews , described in many elegant similitudes , and vehemently expostulated from the twelfth verse to the end .

Whoever shall consider the ancient Romans , or the Papacy , or the Turkish Empire , since the rising of it , must needs conclude , that to judge Nations , as Nati●●● at last , appertains as much to the Paramount Soveraignty o●●●vine Justice , and more than single Persons .

Nations that have been so great and formidable , and Princes swelling with the height of Pride , and contempt of God and Religion , should in all reason stand in those very Appearances at his Tribunal ; with their wise Senates , mighty Captains , Armies , and Multitude about them , and so be Sentenced and Condemned by the Righteous Judge of all the World , the only Potentate , the King of Kings , Lord of Lords , and Prince of Princes , even Christ the Son of God , in humane Natue , else they would not be judged at all as Nations .

For here neither Love nor Hatred can be known any more to Nations than to single Persons , by any thing that is before us . There is often one event to all , to the Righteous and Merciful , and to the Vnjust and Tyrannick Nations , to the Good and to the unclean People , to them that sacrifice to the True God , and to them that sacrifice to Idols .

There are as many Instances of the severity of God against private , particular wicked persons , as against such Princes , Nations , or particular Ages ; and of his patience and forbearance to the one as to the other : There are as great examples of the mercy , and favour of God to private , particular good men , as to pious Nations and Governments ; and of his severe corrections upon the one as the other . The piety therefore and the wickedness of Nations according to their particular Generations , equally waits for the last Day , even as of single Persons .

For though there are Periods Judgment sets to it self ; and when sin is come to its height , Judgment stays no longer ; yet this without a future Judgment will not give satisfaction for the Ages of Prosperity and Greatness , the many signal Victories , the stupendious Grandeur many very bad Nations and their Princes have arrived at , and continued in before the final Calamity hath overtaken them ; any more than dying at last with great circumstances of pain and horror , answers for the worldly prosperity of many a wicked man , if after Death there were no Judgment : So that especially as to particular Generations , there is the same Reason for the Judgment of Nations , as of particular Persons .

3. If all things were not to be as publickly transacted at the Day of Judgment , and to be set upon as open and universal a Theatre , as they were acted upon here , and that before the Congregation of Heaven and Earth at that day ; there were not so great reason for an Vniversal Judgment ; The Privat●●udgment of Souls might suffice : Nor could there be any reason 〈◊〉 ●cripture should lay so great weight upon the Resurrection , and 〈◊〉 in the very same Bodies , at least as to the principal parts , and so as that men should be known to be the same persons ?

Why thus , If men were not to be presented in the same Circumstances , Relations , Communities , and the most notorious Appearances , wherein they conversed , and whereby they were most known in the world ?

Let this then be granted , and it will rise up to States , Governors , Senates , Princes , their Laws and Transactions , with the temper of their Times .

And indeed this setting Persons , their places of Habitation , their Nation , their Times , together ; must needs break out with the greatest lustre of Justice , and the Supremacy of Divine Judgment , when every thing shall be called to account , and represented over again , just as it was in this world : Things high and low , publick , and private , national , and personal ; but without this all would be dark , private , obscure , and imperfect ; notwithstanding the gathering all together to that Tribunal . For very momentous Causes , Circumstances , Aggravations , or Extenuations of Good or Evil , could not be understood : The Pride of Sin and Wickedness would not be sufficiently humbled and abased , nor despised goodness enough raised and honoured , and so would amount to little more than a private Judgment as I said before ; but Scripture every where instructs us , it is the very design of the Day of Judgment , to shew and present the whole Scene of things , and to se● the ballance of them even in all particulars : It is the Day , not only of the righteous Judgment of God , but of the manifestation of it ; every thing is then composed to shew and Manifestation ; it is the appearance of Christ , whom God will then show in the highest glory of the humane Nature , and so that his low , despised , humbled , and crucifyed State , shall also be seen , and the glory triumph over it , to the utter confusion and wailing of all that pierced him , whose very own eyes shall see him , as so pierced by them . It is the appearance of men in their Bodies , of Nations in their National Capacities , of all men and things in their Restitution : For it is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Regeneration , ( Mat. 19. 28. ) to their former state ; that Relig●on and Piety may receive its recompences of Glory , that Irreligion and Wickedness may have its just rewards of Shame and Punishment , and that in the very circumstances wherein each were seen and known , and shall then be remembred to ●ave stood here in the world , though for the generality , very different from the esteem and disesteem they then found .

Lastly , This Representation of the day of Judgment , is the most lively , feeling , and sensible Engagement to speedy Repentance and Reformation , that our sins may be blotted out , when the times 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Re-enlivening all things shall come from the presence of the Lord : Who would not take greatest care , that when they are Acts 3 19. sought for , they may not be found ? Who would not desire , and so use the most effectual means to appear in Glory , and not under shame and contempt ?

This is also among the strongest Arguments upon the most honourable Personages and Governors of a Nation , yea upon all that love the honour of their Nation , and desire the glory of it with the true publick Spirit , to mind the promotion of sincere Religion , Piety , and Goodness in themselves , together with the State of the People , Times , and Governments to which they belong ; since if they desire their Nations Renown in this world , and that their management in it may be transmitted fair in Chronicle , that they may live High in Story ; how much more must they , if at all serious desire to m●ke an Honourable Figure in that most Illustrious Representation of the last Judgment , and the Eternal Records of All Things ? They and their Countrey together , according to the station and Relation wherein they have stood to it , and the love they have born to it ?

And certainly every good man desires by an immutable Instinct , by a Law of Goodness within himself , to be good in a Community , and to be saved in their Salvation , which he earnestly aspires to in and with his own , and his own in and with that : Yea , though he be so low or mean in his Fortunes , Abilities , or Discourse , as not to be in any Advantages for propagating True Religion , y●● he hath an inward force to it ; and as every good man rises in his Stature and Condition , and influence in the Nation to which he belongs ; so in his service to the publick Religion , but especially every eminent , great , truly Religious Person , of a publick Character and a Lover of his Nation , hath a most vehement and ardent desire , not only of his own Salvation , but of the Salvation of his Nation , of as many and great numbers , of as universal a Body of it as may be . Moses was so high in this , that he desired to be blotted out of Gods Book of Exod. 32. 32. Favour , that he , rather than his Nation should ; and the Apostle Paul for Israel , his National Kindred , wished to be Anathema from Christ : The scruples of either of which I will not dispute , being satisfied Rom. 9 3. they express a high and mighty zeal for the National Salvation , and which in a degree is to be imitated by the best men .

Therefore such Persons , as Moses , Paul , and other of the Worthies of Nations and People , that have been successful in bringing many to Righteousness and Happiness , shall have ( as our Saviour speaks ) Rule over Cities proportionable to their service ; they shall for ever be exalted as Princes over their People in Eternal Glory , even as the Apostles shall sit upon Thrones , judging , ( that is ) shall be Rulers and Governors over the twelve Tribes of Israel .

Those that have not been successful , as Noah , Lot , Esay , &c. that have yet had the Zeal , the publick Spirit , that was commensurable to the Piety , Religion , and Salvation of their whole Community , shall not , though Israel be not gathered , yet spend their strength for nought , their judgment is with the Lord , and their work with their God . They shall be glorious in the eyes of the Lord , they shall Isa. 49. 3 , 4 , be a sweet savour to God of true Holiness , and Piety , in them that perish , even as in them that are saved .

The glory and happiness shall accumulate upon themselves , though it redound not on the Nation : God makes them of themselves , as it were , a great Nation in the blessedness of Eternity ; as he promised Moses , if he would have been contented with the destruction of that present Nation of Israel . They are reckoned as a Nation by themselves , and not of that Community that perishes : For as the Apostle says , The Lord knows how to deliver the Righteous out of Temptation , and so out of the Infamy of a common corruption , and especially that everlasting contempt ; and reserve the wicked to swallow it wholly in themselves . Their Reproach their Lord will return upon them for ever , it being turned off from himself and his Servants .

But though there is an infinite wisdom in the Divine Judgment , in rescuing thus his own Glory , and the Glory of his Servants that have been unsuccessful in turning men to righteousness , while they have been faithful with all their Talents , and in all their House ; yet the salvation of Men and Nations , is the plain and manifest glory of God , and of his most Eminent Servants . Those that are their Converts , are their Hope now , and their Joy , their Rejoycing , their Crown of 1 Thes. 2. 19 , 20. Rejoycing in the presence of Jesus Christ , at his coming in that day ; only thus Men of eminency , in holiness , are secur'd against loss , if they save only their own souls , while they endeavour the good of many , that they may be saved ; they are Crowned with those whom God hath given them , as Children , by being in●truments of their Conversion . On the other side , they are assur'd of their reward with God in them that perish .

But further , Every man that is good in a Nation , though his Interest be private , may like the one poor wise man , have done all he can to save a City , and therefore shall not be forgotten here . If he be a holy , good man , he will not be lost by being alone , nor overseen by being low in the world , though he be but one of a Family , or even of a City , yet God will bring him to Zion , the City of the living God . Every one shall with Daniel stand in his own lot ; proportionable to what it was here , it shall be in that future state . God will seek his Sheep out of all places whither they have been driven in the dark and cloudy day , though but the poor of the flock , and they shall stand at his right hand at that great Division of the Sheep from the Goats .

To conclude this Particular , The honour of Nations themselves , as well as persons , wherein Religion hath prevail'd to such degrees , as to be called National , is conserv'd in those that are sav'd , even as the honour of the Angelick nature is conserv'd in the holy and elect Angels , as the humane nature in the seed of Abraham , the father of the faithful , of them that are saved in all Nations ; as in Isaac , the seed of Abraham is called , as in Isaac's children , the children of promise are counted for the seed . Thus the honour of particular Rom. 9. 7 , &c. Nations is treasur'd up in the elect of it ; so that if we suppose a Nation without Converts , it is lost , as to happiness , or as if it had not been , as the Tribe of Dan has no name among those Rev. 7. 5 , &c. sealed Tribes , to which we had relation before : And as the order of each Tribe is disposed according to the happy memory of the worthies of every Tribe , and their more noble Acts , in , or for the True Religion ( as is observed by Interpreters ) : and as there are degrees of Glory to every Christian , according to the excellency of his Graces and services that abound to his account ; So the case is with Nations and Generations , the more , and more eminent men any hath brought forth , the more it shall be adorn'd at that day . It becomes a Diadem and Crown in the hand of God , and is , as the Isa. 62. 3. 5. Prophet expresseth it , as a Bride married by the multitude of her sons : So that the last Glory and happiness of Nations is very greatly concerned in their common Faith and Religion , and the nearest participation they have been capable of in one anothers holiness and piety ; and therefore the more they can do to inlarge and increase it , the more they add to the common glory and salvation , and do most ensure their own .

On the other side , Although there be a lessening of honour to a Nation , by the fewness of those that are saved , and in the many of those that perish ; yet it is not so , as that the Glory is counter-ballanc'd by the disadvantage ; for there is a much higher account of Glory to the Goodness , Grace and Mercy of God , to the salvation of Christ , in that excellent state of Gods Creation , in the elect Angels , and the recovered parts of mankind , in that new Heaven and new earth , wherein dwells righteousness , than there is depression of that Glory in those that perish , and their contrary state ; so the the Glory of the Angelick and humane nature it self , and so of Nations , is more conserv'd in those that are saved of them , than in those of them that are lost ; for there is a much more , a much higher reign of righteousness and life asserted by the Apostle , than of Rom. 5. 17. sin and death , although Scripture , and general observation give reason to fear there are more that perish than that are sav'd ; and however we cannot unfold the mystery of it .

This then stands as an impregnable argument for National Religion : If it conduces so much to the future happiness and salvation of N●tions , and so to the more exalted Glory and salvation of all those that are z●alous herein ▪ and both these in a more National visible way than things are transacted before our eyes in this world , but that there shall be some such future state , whether at the the day of Judgment , or throughout Eternity , we cannot define ; yet that it shall be , cannot be denied , when so much of Scripture , so much of Reason concur in it : and so on the contrary , that the irreligion of Nations towards the true God , and Jesus Christ , whom he hath sent , shall be revenged by the most sensible , apparent infamy , contempt and wrath from Heaven , in which , those that have had the most malignant influence into such irreligion , shall have a double measure : and all this in a National way . I know not what can perswade more to National Religion than so great a consideration . And so I finish this fourth Argument .

The Fifth Argument for National Religion , shall be only a complication Argum. 5 of consequential benefits flowing from true National Religion united in , which may indeed be made use of to perswade union in Religion , whether true or false ; yet they are only applicable upon true Reason to the true Religion .

1. National Religion contributes to the most happy state , peace , and union of Nations : J●rusalem by virtue of its National Religion , as the Psalmist says , was as a City compact together ; now that which hath a fitness and aptitude , by the very law of Nature and the reason of things , to strengthen and corroborate a Nation , may very justly be chosen by it for its own conservation and happiness , upon that very account ; but especially when it is subordinated to better reasons too , and of a much higher nature : Every one therefore should give the advantage to National Peace by consenting in National Religion ; so that we lose not the truth of Religion , for the sake of National Peace , which may be supposed too to rise from a National Religion , though false .

But National true Religion is a means fitted by God to the peace of Nations , and such a means as is acceptable and well pleasing to him .

First , For the sake of Religion ; for Unity in Religion gives excellency to Religion , and makes all the services of it more acceptable , as I have already shewn : It is also well pleasing to God , as it cements the peace of Nations ; which is of high price with the God of peace , and Christ the Prince of peace , who hath commanded us to seek peace and pursue it : To study to be quiet , to live in peace , as much 1 Thes. 4. 11. Rom. 12. 18. Prov. 6. 19. Mat. 5. 1. Psalm 133 as lies in us , and if it be possible with all men ; who hath branded the sowing discord among Brethren , as one of the principal Abominations to him , but hath blessed the peace-makers , owning them as his children . He hath made truth and peace the stability of any time ; these are the pillars that are the Lords , and he hath set the Nations he loves upon them . Behold how good and how pleasant it is for Brethren to live thus together in Vnity : It is like the precious Oyntment of the Sanctuary , and the Dew of Heaven , where it is found ; the Lord hath commanded the blessing , even life for evermore .

Thus Religion , by being National , is freed from the charge of being a design and occasion of disturbance .

Thus the Hearts of Princes safely trust in it ; thus it becomes the very ligament and sinews of Government , a pia mater to the sacredness of Authority , and makes Soveraignty easie and sweet both to Prince and people .

What but Truth can be weighed against this Peace ?

And that not all Truth , but Truth dwelling so near the essence of Religion , the very purity of Divine Worship , that as it cannot be sold nor parted with , so it may not be concealed : A man may not have it to himself , but with his Mouth must make confession of it to salvation .

2. True Religion becoming National , hath the desence and security of National Wisdom , Force , and Strength , against false Religion , and its force and endeavours to expel the true , and become National it self . For a Nation divided against it self in Religion , how can its Religious Interest stand ? When though the main be agreed , yet if differences of an under nature are managed with high exasperations , it must needs endanger the staple Religion it self , by weakning , dispiriting , and dividing the strength that should ingage for it , while every one takes care for his private sentiments , and is jealous of being undermined , or oppressed in them , the publick and common Religion cannot be environed and defended with that vigour and union .

A Nation united in Protestancy , is the greatest Bulwark against Popery ; what can single Interests do in this case ? Even Experience teaches those that dissent from one another in many things , even in National Reform'd Religion ) to acknowledge this Union the Fort-Royal against the hostile Invasions of Popery , which should conciliate them as far as is possible among themselves .

3. True Religion , as it is National , secures best against those undermining Enemies of Atheism , Heresies , Enthusiasm , wild and monstrous Opinions , Prophaneness , neglect of all Religion , Coldness , Lukewarmness , which take shelter and manage their defence from the divisions in the Religion of a Nation , setled and confirmed into avowed Sects and several parties ; but National Union in a true Religion , strikes them both with fear and shame .

4. The benefits and blessings of publick Religion , as before declared , come down upon a Religious Nationa , and all the truly Religious parts of it , both in this world , and in that which is to come , according to the strength of the Union in National Religion : And this is an interest far greater than that of Trade , warlike Defence , or the policy of Cities or Kingdoms . Accursed therefore be that Irreligion or Disunion that enfeebles it : He that lives without God in the world , as to the worship of him , and he that prodigally commits waste upon a Religious Principle , is worse than they that by riotous living or idleness , do their part to impoverish a Nation . He that upon Division retires from the publick Religion without necessity , takes his Interest out of the National Bank or bottom , or sullenly lets it lye dead : Such kind of partyings in Religion without necessity , are like the Hetaeriae or Cabals in Civil Government , Consultations without respect to the publick , and so the great damage of it an injury of great guilt , seeing we owe so much to the publick .

And so I have done what I intended in the arguing this point : I shall now consider what may be objected to it , as an occasion further to explain this whole Doctrine ; and the great Objections I can conceive in prejudice of what I have asserted concerning National Religion , I reduce to these following .

Obj. 1. When God gave the great instance and pattern of National Religion , especially as in a National Church ; how much otherwise did he found it , than is possible to be derived from our Saviours Institution . He begun it in a holy Root , that sprouted out and grew , and flourished into a Nation holy to God . By his appointment they met together at Jerusalem , in the solemn Feasts and Sacrifices , as publique Ordinances . The Priests , and more especially the High-Priests , were in most Authorirative Deputation from God , between him , and that peculiar people , that they might unite all as in One. The Temple , Altar and Holy of Holies , were as the common Center of all the publique worship ; and a great sin it was to have multiplied any of these , and so to have made a Division .

They had Prophets , who were their extraordinary National Ministers , their Office and Sermons closely relating to the general state . Lastly , their Civil Magistrates were under the strictest obligation , to attemper their Government and Administrations to the Religious Laws , given by God to that people .

Besides all this , they had the Levites dispersed through their Cities and Villages , to teach , and instruct in the Synagogues , the places wherein they assembled for constant exercises of Religion . But now what a silence is there of all these things , or any thing like them , with relation to Nations in our Lords appointment ? His Apostles called men out of Judaism , or Heathenism , the then Religion of Nations , into private and particular Assemblies , called Churches , under Pastors particular to them , without any Rules for Christian Magistrates , or expectation of service from them ; which argues , he did not intend National Churches ; or if he did by the Prophets signifie any such , it was not intended they should be in this dark and cloudy state , wherein Antichristianism has so prevailed ; it is reserv'd for some more glorious State of the Church , some more eminent appearance of Christ , wherein such Prophecies are to be fulfilled .

2. Hence it came to pass , the only Instances we have in Scripture , of Christian Societies , the discourses of them , the Rules in relation to them , are all fitted to private and particular Congregations ; and where there are any such spoken of , they are called Churches or Congregations ; so that there is no Association in Christian Religion mentioned , but under the name of a Church , to signifie Christian Religious Societies , and Churches , are all one ; so that there can be no National Christian Religion , without a National Church : But there is no rule either of a National Christian Religion in the New Testament , or a National Church .

3. A National Church , or a National Religion , must depend upon a National Magistracy ; the Church must be gathered in them , the Religion established by them subject to their Laws and penal Statutes ; and beyond this , those that cannot be every way compliant with the whole National Scheme , are looked upon as enemies to , or disturbers of the peace and Government of the Nation , because the Government and the Religion are incorporate together ; whereas the Laws , and Religion , and Churches of Christ , are all in him , and depend upon him only ; how far is this from a National Church ?

To give first an answer to these Objections together : The Arguments already mentioned do mightily prevail with me that it is impossible Christianity should by any of its influences , so much as suspend so absolute a Natural Duty upon mankind as this , viz. to consecrate National Associations to God in National Religion , but that it is always the duty of Christian Magistrates and people to unite in National Christian Religion ; Or that the Redeemer of mankind should cut off so great a priviledg of Nations as that , to intitle themselves Nationally to God , and his favour and blessing , and to make profession of the wisest and only true Religion in the world ; or that the very proper and natural Glory of Christianity , to make disciples of all Nations , may not at all times be endeavoured by every particular Nation . However the Prophecies may be more literally fulfilled hereafter in the purity and universality of Christian Religion .

This being premised , I come more particularly to give answer .

1. Many of these things that are named , as found in the Church of the Jews , as a National Church , were not yet the Essentials of a Church , as National in general , but of that particular National Church , and typical of things under the Gospel , as is plain in the exposition of them in the New Testament ; and more particularly that excellent Epistle to the Hebrews : the Temple , the High Priest , the Holy of Holies , the Altar , the Sacrifices , the solemn Feasts , with such like , serv'd only as shadows of things to come ; and the want of them argues nothing against National Religion .

2. Those things that were not Typical , or whose main and sole intention was not to adorn and compleat that whole Frame , but rested upon Universal Principles of Reason , Truth , and Duty , can never be abrogated , but are for our learning , that we through patience and comfort of the Scriptures may have National hope in God , and be obliged in our duty , even as they were . Thus the duty of Magistrates and people towards true Religion , of publick instruction , of publick Ministers of Religion , of care for places of meeting for Divine Worship throughout a Nation , continue still , and need no new commands in the Gospel .

3. As to the first planting of Churches by drawing Christians into particular private Societies , it amounts but to thus much , that Christ the Lord of t●e Church did not found his Church universal as necessarily diffusing it self into Nations ; nor could it in reason be so .

For seeing it was in Divine Providence , for great and weighty Reasons , of which it is not proper now to speak , intended and ordered , that hundreds of years should pass over Christianity , ere it had the favour and protection of Supreme Christian Magistrates , there must have been for that space no Religion or Church , if there had been no other Form but National . The Church of Christ therefore , though it was in those days within Nations , Cities , Towns , and Villages , yet of low stature in comparison of National Religion , till the Reign of Christian Emperors , considerable indeed in it self , and its diffusion through so much of the world , but not acknowledged by Laws or Governments , till long after its first entrance . And at all times upon the change of a Christian Magistracy into a Pagan , an Apostate , an Heretical , or Idolatrous Succession , or the complex of all , Antichristianism , which early invaded the Church , and even covered and obscured it in succession of time ; the Church of necessity must fall back into such a low state , and subsist upon its obedience to the Law of Christ , and its own prudential accommodations to the state of Times , without the Magistrates care and protection .

Our Saviour therefore took care of the Catholick Church , which is of absolute Divine Institution , which is founded in that promise , The gates of Hell shall not prevail against it : To which belong primarily all the great and glorious expressions of Scripture ; to which are given originally Pastors and Teachers , to propagate , promote , build up , and strengthen it ; and shall by virtue of Christs ascension far above all heavens , be certainly continued to it , till we all come to the unity of the Faith of the Son of God , to a perfect man , to the full measure and stature of Christ in all his members . All other Societies of Christians are but little images and representations of this , in these its excellencies ; and the more they participate of it , the more truly are they the Churches of Christ ; But because this is too diffus'd for one Model , for one Frame to comprehend , there is therefore allowance given by Christ for lesser Associations of this Catholick Church , from the nature of the thing ; and because of the discountenance of Nations and worldly powers at first , and since upon true Christianity : Our Saviour therefore , Matth. 15. 18 &c. expresly fixes the promise of his Divine Presence in the smallest parts of this Church , where but two or three are gathered together in his Name , he hath assured , he will be in the midst of them ; so that it is hence evident , the whole neighbouring discourse centers in the least Assemblies agreeing in Christian Religion : For though it supposes first a greater number , ( the Church , and two or three Witnesses being contradistinguished ) yet as it were in prospect of the great fewness upon some exigencies of Christians practising the duties of Christianity together , it brings down the promises of Audience in their appeals to heaven , and presence with their whole worship and services to the smallest numbers , not by way of limitation to , but encouragement of so small a number . And it is very observable , the very same declaration of Christ to the Apostles , whose soever sins you remit , or bind , by the true Doctrine of the Gospel , shall stand good in heaven ; the very same is said here to the smallest Societies of Christians as to their Judgment and determination upon their own members , according to the Laws of Christ concerning the offences that fall out among themselves , having the same Doctrine to proceed he committed to them , even as to the Apostles themselves : Churches are Pillars and Rocks of Truth , even as the most Excellent Ministers , and either , or all being no more , but Praecones , each in their kind , or Publishers of the Will of Christ , and his Truth declar'd in his Word , in the vertue of their being parts of the Catholick Church .

Now the Reason why our Saviour pitches upon so small a number of Christians , agreeing , is certainly this , because he would appoint no other form to his Church , than such as could live , as could subsist under any Civil Government whatever , whether friendly or unfriendly to it . He gave it no other shape , but what it might attain and keep under any state of Civil Laws , under any enmity it met with in the world .

And this was most necessary , because the Church of Christ was not confin'd to one Nation , as the Jewish was , whom God in a peculiar manner singled out , and manag'd to the state of a Kingdom , and Nation , by a mighty power , and out-stretched arm , and conserv'd by the same , ruling it with an immediate sensible presence , after he had form'd it by precise Laws , and setled the just bounds of all Officers in their Office , and appointed them the place of the exercise of it ; whereas the Christian Doctrine being indifferent to every Nation under Heaven , it did , as it made its progress , convert certain numbers to it self at first , which had no priviledg of humane Laws or Powers , but the edg of all turn'd against it ; so that the Form of Churches was composed to all the vicissitudes of Providence they were to undergo ; and that in all reason , must be in case of necessity , the very least of Societies of Christians , Two , or Two or Three ( as our Saviour significantly points upon small Societies ) for such are most fitted to the worst of conditions that could befall ; lesser , and single bodies moving every way , and shifting for the gaining opportunities for the assembling themselves , and preserving their relation one to another , in the discharge of mutual duties , much more easily than any greater associations could ; for our Saviour intended all for use , not for Form ; he minded not Nominal , Titular Bishops and Churches .

Thus far I have pleaded the appointment of Christ , that the smallest numbers of Christians may agree and associate , and be assured of his presence .

But now , that this appointment is in bar of greater Societies of Christians , is by no means to be granted ; for it is most apparent , our Saviour design'd all things under the Gosplel should be restor'd to the Law of Nature , and the true Reason of Things .

Now according to that , the first End of all Society , is the enjoyment of True Religion , in more than solitude .

This desire of enjoying true Religion in Society , extends it self from the least of Societies , to the greatest , that are not too great for the Ends of Society : Our Saviour therefore , as he gave no Frame of positive Laws , or Worship , no Pedagogy of Precepts , so no Institution of Bounding Churches , but that in case of straits and exigencies his true Religion may be administred in the very smallest of Societies with confidence of his Favour and Presence ; when it hath freedom , it may enlarge it self further and further ; and if it have favour of Nations and Governments , ascend to the greatest ; yet with this reserve , That if in any time or place National Christianity varies from the true Original Christianity , as often it hath been sound to do ; so that it cannot , even in substantial things , be consented in with a pure Conscience , privater Congregations , even to the most particular , are always ready for Christians to retire into ; for so the Laws of Nature allow , where the Publick is not safe ; and yet when the whole is not corrupted , nor liberty of joyning without commixture with those Corruptions denied , there may yet be , there ought to be no Separation .

Thus the greatest Societies are not in bar of the least , when True Religion requires them .

Thus the least are not in bar of the greatest , when Christianity is at full freedom ; for it is closely allied with that Wisdom , whereby Kings ought to Reign , and Princes to decree Justice ; by which Princes Prov. 8. 15 , 16. ought to rule , and Nobles , yea all the Judges of the Earth , with that Wisdom , which rejoyces in the Habitable parts of the Earth , and hath its delights with the sons of men .

I have therefore before observed , That Christian Religion at the very first joyn'd it self , as near as it could , to all Humane Societies made ready to it , as Families , Villages , Regions ; and so far as the Rage of Persecution would permit Christian Societies , united themselves unto Distant and National Correspondencies among themselves .

Now it hath been so unhappy indeed with the World , that in few Instances there hath been a Good State of National Religion to yield a full , consciencious Compliance with . Yet this will no more argue against the Thing it self , than it does against any other of the wise and good Ordinations of God , or against the Jewish Church , so immediately govern'd by God , and yet so often , and so notoriously corrupted in Judah , and more generally in the Ten Tribes ; and yet to shew how , to the very utmost , without following a multitude to do evil , we ought to joyn with any that are good in a Nation , and with any thing that is good in National Religion , when Elijah had , as it were , deserted his place , and the good influence his being in publick might have had , and that God found him alone ; He did by way of Reproof ask him , What he did alone in 1 Kings 19. 9. the Wilderness , and inform'd him of a greater number that had not bowed to Baal , than he knew of , with whom he might joyn himself .

If Corruption would argue against any good Appointment , or Ordination of God , it would argue against Churches of the very first Form , or Constitution ; those Churches in the Revelation , whose Corruption is severely tax'd and threatned , yet are without any Censure as to their Constitution ; and while S●paration from those Churches is not so much as intimated , yet a Separation from Impurities is highly commended , and promised reward . Those Names Rev. 3. 4. in Sardis , that had not defiled their garments , are assured they should walk with Christ in white , for he judg'd them worthy .

From whence I conclude , no Form of Churches can recommend things disagreeing from the word of God , how truly form'd soever those Churches be ; for Churches are constituted for joyning in those things that are agreeable to the Will of Christ , not in those that are not ; and yet Separation from Corruptions does not necessitate Separation from Churches , while there are any Parts of Divine Truth and Worship preserv'd pure to unite in ; so great are the Obligations that lye upon all sincerely Religious , to make true Religion as publick as they can in the several Societies that are found to ingraft it upon .

Now that every Society , that is the feat of True Christian Religion , is in the language of the New Testament , A Church , I allow , and therefore will briefly inquire into the Scripture-notion of a Church .

And I find the Original word taken out of the Septuagint of the Old Testament , which translates the Hebrew Kahal by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators in the Old Testament , as generally render Congregation ; although in the New Testament , what is in the quotations out of the Old Testament in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they render Church : so that from the whole it is very plain , as the Vniversal , or National Assembly of the people of Israel was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Church , as by St. Stephen , Acts 7. 38. where he speaks of the whole Body of the Israelites in the Wilderness : so the Vniversal Assembly of Christians , consider'd as in the Catholick Church , is call'd by our Saviour and the Apostles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , The Congregation , by way of Eminency , as Holy Records are The Scripture or Writing , and the Volume of Scripture , The Bible or Book , as the glad tidings of Christ , are the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Evangil , or Gospel ; so the Church is The Congregation : And as lesser Congregations of that Church of the Jews , that did not comprehend the whole Body , are call'd The Congregation , or Church ; even so lesser Societies of Christians are call'd the Congregation , or Church ; in allusion to which our Saviour says , If two or three are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word of like Importance . gathered together in my name , I will be in the midst of them .

So that the Universal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Christians seen only together by God ; and particular Assemblies of Christians , that meet together under each others eye , are in the phrase of the New Testament , Churches . Even as the whole Assembly of the Israelites in the Wilderness , when they were all under one view is by St. Stephen , as I observ'd , call'd the Church ; and the Congregations , after they were become a Nation , though they could not all then meet together , are call'd the Church also , because they were all under one Law and Institution , all partakers of the same Rights and Priviledges , and so indeed all particular Churches of Christians are but the Catholick Church in lesser Associations , as the circumference of Heaven is the same , though in so many different Horizons ; As light is the same , though variously modell'd by its several Receptions ; as the Ocean is one , by how many several Denominations soever it be distinguish'd from the shores it washes , or the channels , or other scituations it rests in ; so this Church is often spoken of as one Church , and as several Churches , as the Sea is one and several Seas , they being so much every way the same , as to differ only in the Universality .

But whether a Nation united in Christianity may be call'd a National Church , having many dissents of opinion appertaining to it , and not possible to be decided by express Scripture , there being no Christian Nation under Heaven in those days of the New Testament , wherein it was written ; I shall leave wholly in the middle , and only observe two Things concerning this Controversie .

1. That there can no great matter accrue to either side of it , by deciding for , or against a National Church .

For allow a National Church , or if you will , a Congregational Church , agreeing in any thing , not agreeing with the Laws of Christ , or if either of them wants any thing necessary to our Obedience to all the Laws of Christ .

In the first of these Cases , Christians may and ought to retire from the Irregularities of any such Church , either National , or Congregational , that they may be pure from Corruption .

In the second Case , Christians must find out the ways and opportunities , so far as is possible , whereby they may perform all the Duties commanded by Christ , though they separate from either of those Churches , no further than to those ends .

But if there be a Corruption in the Main , or a Defect in the Vitals of the Doctrine , or Worship of Christ , in either Notion , or Churches that will not be upon due Remonstrances reform'd , then if according to the Institution of Christ , Christians gather into Assemblies , though lesser , though but of Two , or Three , they are assur'd of the Presence of Christ ; and no inconvenience of Rending the Body of Christ , or making Divisions in his Church , shall condemn them ; for the Society deserted is not his Church , but the Society that does desert is his Church , supposing it retires sincerely in obedience to the Laws of Christ .

On the other side , Suppose a National Church , not of the Ordination of Christ in the Gospel , as under that Name or Notion ; yet if that stand good , which I have endeavoured to demonstrate , that every Nation , to which the Gospel is preach'd , is bound by the Laws of God establish'd in Nature , and by the Laws of God and Christ in his Word , to plant true Christian Religion upon its National Union ; It will be still every Christians duty to joyn in , unite himself with , encourage and promote all that True National Christian Religion , and not to separate from it , any further than the Laws of Christ oblige him , that he may yield Obedience to all those Laws : For it is the absolute Duty of every member of a Nation to seek the Eternal Salvation of his Nation in his sphere , as the Apostle Paul did of the Jews in so high an Orb , when he profess'd his great heaviness and sorrow of heart , even to the wishing himself accurs'd from Christ , and prayed with his hearts desire , they might be sav'd . On account of which , in so many things he became to the Jews as a Jew , and wrote that Excellent Epistle to the Hebrews ; It being for that very Reason to me most probable , it was his , that he might make good all those great professions of Love to them ; for though it was peculiarly directed to the Christian Hebrews , yet it had an aspect upon the whole Religion , and people of the Jews , as the scope of Adjusting all the Mosaick and Jewish Law to the Gospel-Mediation , makes plain , and so was in it self most proper for the Conversion of that Nation , as a Nation , seeing their own'd and gloried in National Religion truly understood , led to the Christian Religion , justly now to have been their National Religion , if they had yielded obedience to their own Laws rightly interpreted .

Now if National Religion be an undoubted obligation upon Nations , and the members of Nations , so far as it is true ; Those Laws , those Officers that are , though not ordain'd by Christ , yet not contradictory to his Ordination , but necessary , according to Rules of Right Reason , to the Establishing True Religion , as National , must be submitted to also , upon the account , and for the sake of that True Religion , as National : But if National Religion wander from Truth , that Fundamental Liberty establish'd by Scripture , and Laws of Nature , must be always preserv'd , that I before asserted , as giving Right to retire from all Societies not united in Truth , according to the Degrees of their defection from it .

But for the further justifying National True Religion , I will in the next place observe from Scripture the Uses , and great Ends of Churches , and see how far National Religion may be accommodated to them .

For Churches are not therefore appointed , that men may Arbitrarily , and Fancifully chuse , which , or what sort they will be of : but that the true Reasons and Purposes of them may be observed and complied with ; and they are these Three .

1. That there may be a Generation of men in the world , in the same Faith and Worship of God in Jesus Christ , according to the Scripture , however dispers'd , at whatever distance soever remote , yet united in the same Doctrine , Prayer , Preaching , Praising God in the Sacraments , and if opportunity allows and invites it , in the same actual Worship , and at all times closely compacted in a virtual and mystical Communion with one another , the same spirit running through all , uniting all to Christ , and God , and one with another , joyned in the same love , and sympathy of joy in the prosperity , and of sorrow in the affl●ctions and sufferings one of another , and with all readiness in yielding the fruits of mutual Charity , Mercy and Compassion from one end of the earth to the other , every true Christian being the compassionate Samaritan to every other Christian , and not Jewishly distinguishing his mercy to his own Sect , Party , or Church ; and in cases of corruption and defection from the Laws , and Word of Christ , there is to Christians , a mutual power of remonstrating against those corruptions , and that defection , by arguing , expostulating , censuring the evil of them ; yea , and Authoritative denouncing the Judgment of God and Christ upon them ; for that Charter of Christs , to the true Preachers of the Gospel , to the true Churches , stands good as to Ages , so to all parts of the true Church , Whose sins ye remit , are remitted , &c. viz by solemn Declarations out of , and according to the Laws of Christ , even to the utmost distance , wherein any rational possibility of extending such Remonstrances and Declarations , with success and effect , can be found : there is not only power , but an incumbent duty to do it .

This Union now is of uncontroulable Divine Right . Thus much of National Religion , a National Church can by no means be denied to a Christian Nation , seeing to be thus of the Church , is absolutely necessary to salvation : Every man that shall be saved , being certainly added to this Church , the entrances into which , in deed , and in truth , are by the saving Graces of the Spirit of God , and in the judgment of Charity , by a serious profession : And this is that Catholick Church that comprehe●ds all lesser Unions , but excludes , or denies none , much less can be excluded by any . As therefore every one must be of the Church Catholick , and Nations ought to be Christian Nations , and protect that profession : So this very Catholick Church in every Nation , where it is truly found , carries with it the name of a Church ; and as a Nation is by it self , and its own Civil Union , denominated a Nation ; so the union of Christians must be the Church in that Nation ; for it is the Catholick Church in its universal diffusion , running through this , or that particular Nation , and all the vertues and duties of the Catholick Church ought to be exercised in it ; and if any one denies this , he denies the Catholick Church of greater moment than any particular Church can be .

2. All the closest and most constant exercises of Christian Religion , that Christians are to exercise one with another , that cannot be exercised but in Society ; of this kind , are all parts of the publick worship of God , Prayer , Preaching , Sacraments , which are indeed , or ought to be the same for nature throughout the whole Christian Church , but must be actually perform'd in particular Societies : Now these Churches may be solemnly erected , and constituted by agreement , but they are also founded , and even grow out of the very nature of the thing : for the close Neighbourhood of Christians one with another , they having continual knowledg of , and acquaintance one with another , and thereby daily opportunities of agreeing in that publick worship of God , and their common profession , all these ingage , and also incline them to unite , whether in greater Families , as the Apostle speaks of Churches in the Families of Christians , or in Villages , or in greater Congregations of Cities , one or more ; still the obligation is unavoidable : The necessity of Duty that lyes upon Christians to perform these Acts of Worship in Society , and the Law that is upon all Society ( and Societies must needs grow out of this frequent conversation ) to dedicate it self to God , make it absolutely necessary , that from the neighbourhood of Christians should arise particular Churches .

And who then can deny , but that there may be an Union , and further , that there ought to be an Union of a Nation , agreeing with it self , as in the same Government , Laws , National Constitutions , and commerce in a more frequent and free conversation one with another ; so in Religion , when the parts of it profess the same true Religion , and desire to worship God in the most publique way they can ? or who can deny , that a Nation may give name to a Church , seeing the very Cities give name to Churches , where there was a number of Christians , acting together according to the Laws of Christ , given to his Church ?

The obligation to true R●ligion , to publique Religion , is undeniable . The opportunity of agreement is the same , and may be transacted in the same mannner all other National agreements are .

And what is a Church but a Society agreeing in all Acts of true Religion , according to the Laws allowed by Christ , having no other Form but that of the Catholick Church , distinguished by the particular Societies or places where they reside .

I acknowledg Two things are necessary to particular , by the nature of particular Societies , and the places where they resided Churches . 1. Consciousness , or mutual knowledg of persons and their worship . 2. Consent . This our Saviour teaches in that expression , if Two of you shall agree , Mat. 18. and indeed not only in particular Churches , but even in the Catholick Church it self these things have their resemblance , but with this difference : In the Catholick Church the Divine Spirit running through all , knows them all that truly belong to it , and every one of them , one for another ; and by their true Faith they all are united in closest consent , in all things necessary to salvation , one with another , which Faith is kept from failing by the same spirit in them all that are truly of it .

But because there must be yet a more particular understanding , that Christians have one with another , that they may joyn in the same Religious Acts , and mutually assist one another in them ; therefore the union of the Catholick Church upon Earth , though it be the greatest , the most Religious Society , the most strongly banded and cemented ; yet is not sufficient , because there is not that consciousness , or mutual knowledge of , and consent in one anothers Faith and Worship in distant parts of the World , that is necessary to the Glorifying God and Christ in particular Churches : This is one great reason too why the Church-Triumphant , though inseparably united with the Church-Militant , and every part of it , though more acceptable and prevalent in all its Adorations ; yet cannot be communicated with actually , and explicitly ; we may not sollicit such a communion with it here on Earth , because we are not conscious or knowing of any such particularities in their State , or Action , as should ground it ; nor are we assur'd , that they are conscious of any of our particularities : Abraham , the Prophets and Apostles are , for ought we know , wholly ignorant who we are , when we pray , or are exercis'd Religiously : There is a thick and dark Vail drawn betwixt the Church in Heaven and Earth , as to such particular Communion ; The Father , the Son , the Holy Spirit are only certainly and particularly known to us in that Higher Region ; of them we are only assur'd , They know us , and all our actions .

To ascribe the Honour to any other of the Invisible Church , is to Idolize them , as well as to thrust into things we have not seen or known .

Thus freely I acknowledg , the closeness and easiness of Society , of mutual understanding , and consent with one another , is the Foundation of particular Churches : Those Duties of mutual Exhortation , Assistances , Counsels , and when it is necessary , Reproof one of another , besides the constant meeting in publick worship ; That necessary severity of disowning in cases of great , or incorrigible offence , such persons as walk in practises contrary to the Rules of Christianity ; not being possible , but in the nearest conjunction one with another , that the State of mankind allows at the same time to be , as publick too as it may be : The duties of Pastors and Teachers towards the people , and of them towards those that are so over them in the Lord , which consist in watchng for their souls , as those that must give an account for them ; and those souls therefore yielding obedi●nce to those Rules of the Word of God , the Administring of which is stil'd a Ruling .

All these require a particular presence one with another ; and in such a proportion of number one to another , that the principal Duties may not be defeated by the over-number , but that the services of all , one to another , may extend to all , may comprehend all , may continually pass , and re-pass between all , and in which all may continually demonstrate their consent and agreement .

But yet all these things cannot be in bar of a National Religion , seeing that a Nation , as I have already said , hath , and undeniably must have a National Union ; and if True Religion be fixed there , and carried along with that Union , it may well be call'd a National Religion at least , and without any injury a National Church ; the Agreement in the one carrying also an Agreement in the other , makes it so . And as in such a National Union , though the standard of all things , as of the whole state of Law , Judicature , Trade , Business , Militarystrength of a Nation , be preserv'd in Capital Cities and Courts , yet by the care of Government they are all in due proportions distributed , as the Blood in the veins by fit Channels to every particular , as it were in circuit ; so the publick agreement in Religion settles the Religious Interest of a Nation more eminently in those things that do most represent the consent of the whole in it ; yet with due care of every part , and member of the Nation , to bring it home particularly to them , and making the mutual entercourse in it free and open to all persons , in all places where they have occasion to pass up and down , and maintain an entercourse one with another , that wherever they are , or have occasion to be , they may enjoy the Freedom of publick Worship and National Religion , to which at all times they give a knowing , and even conscious Vote that agree in it , the Assemblies being as it were in view , under a sufficiency of Masters of the Assemblies of the Nation together ; and as National Union does not swallow up lesser , or even Family Union ; no more does a National any lesser Church or Religious Society , except by mens own fault : And wherever men thus united come in the Nation , they gladly lay hold of the opportunity of joyning with any other particular Assembly to which sameness of language and manners , give them ready admission besides particular knowledge ; and that National Religion cannot be so very particular as congregational , is no more reason to deny National , and rest wholly in Congregational , than it is to deny Congregational and rest in Family Religion , or to deny Family and rest in Personal Religion , because these are each closer than other .

3. A third end of Churches comes to be considered that more particularly enforces National Religion , and justifies its Nationality , viz. That there may be a more illustrious , famous , and remarkable offer of Religion to notice and observation , for the drawing in , and congregating others to it . Thus a Church is a Pillar and Ground , or Seat of Truth , and a magnificent House of the Living God : And what more advantageous to this end , than a Nation united in the True Religion , which we know hath greatly the odds of particular Congregations , in this Illustriousness and Magnificence ? nor does this run out yet to the building the Babel of Rome , that would mount up as a Tower to Heaven ; or as too ambitious Pyramids , that are often rebuked with Lightning from Heaven , for coming too near it ; seeing , as I have before shown , such an Universality enforced is destructive to all the ends of publick Religion , Humane Society being so bounded by Nations , though all the Treaties of Nations of the same True Religion , may be managed to give it the honour due to it , that can be procurated in such Treaties .

So much then as National exceeds , and extends it self beyond any narrower compass , and yet rejoyns it self to and with it self , after the manner of particular Congregations ; so much does it partake of the magnificencies of Scripture concerning the publickness of Christian Religion and the Catholick Church , and yet returns into the closeness of particular Churches with themselves , and is the just point betwixt the Tyranny , Ambition , and endlesness of Popish Vniversality , and putting Christianity under a Bed or Bushel .

National Religion , and National Union in it , is as a city set upon an Hill , that cannot be hid ; as a candle set upon so exalted a candlestick , that gives light to all within it self , and about it , even as far as the Fame of that Nation reaches .

The Churches , much more , as rising up into a National State , are the Glory of Christ : As therefore , though we may be in some regard more exact in the most private , we go out of our Personal Religion into Family Religion , out of our Family Religion into Congregational , and as the Christians at first ( most probably ) according to the Laws of Humane Society , went out of Congregations , into Consociation of Churches in Religion ; so we out of all these where National Union in true Religion allows it go into that National State , that we may build the honour of Religion to the highest , in so sensible and understanding a Consent and Union in it , so publick an acknowledgment of God ; and though hereby it be as a Net that draws in bad as well as good , even visibly and apparently ; yet when we consider the possible care against it in particular Congregations , though still National , when we further consider the state of the Jewish Church , of Corinth , the state of the Apocalyptick Churches , the doubt will not be so cogent , as to move National Religion out of the Nature of things .

The only remaining Doubt is , that thus National Magistracy becomes as the Head of such a Religion , the National Religion is gathered and united in the Magistrate and his Laws , and that which should only be united in , and depend upon the Laws of Christ , becomes subject to another Head ; on pretence of which Magistrates have been attempted on too with force to bring their power to true Religion .

The Answer I give to this shall be very brief , in three Heads .

1. I always own any pretence taken from exalting Christ and his Kingdom , to enforce Civil Powers , to ratifie truest Religion into National Consti●utions and Laws , is most destructive of the Kingdom of Christ which is not of this world , that is , to use force for its own promotion ; and utterly subverts Government , seeing private persons may under this shelter and disguise , rise up , and invade , and disturb any Civil State or Government whatever : When Religion is our Birthright by our Laws , it may be by the same Laws defended ; when it is not Prayers and Divine Reasons are the only way of introducing it into Nations : Beyond this is nothing but Popish , Antichristian Ambition , or wild and cursed Enthusiasm , with all their salvage effects .

2. Where there is National Religion , even the National Authority is first Christianiz'd ; so that there is no Headship , no Foundation , but Christ and his Laws taking place upon a National State in profession of him . If the Christianity then be removed by falshood taking place instead of Truth , the Nationalness stays ; but the Religion , the Candlestick is removed , the Church is departed from it , and retires where it may be enjoyed in its own Truth . The form of the Church is the very same with that of the Catholick Church and Congregations : As it is National , the Headship , Organization , is no other than National , but no more than the City of Corinth , or other Cities or Regions , made a Church of Corinth , or those other Churches ; no more do National Laws or Magistracy make the National Religion . Christianity , if received , settles there ; if not received , or afterwards expulsed , leaves Laws , Magistracy , Cities , to themselves , and so it deals with Churches , or Forms of them , of what kind soever .

3. All Union in True Religion is free , rational , voluntary . It owns no compulsion of Laws or Magistracy , except in things morally good or evil ; so that in this only is the difference from National Agreement in other things , that of Religion is voluntary , and by consent . Princes and Governors may be nursing Fathers and Mothers , by honorary Rewards and Encouragements ; they may give all freedom to the true Worship of God , and protect it by Laws ; they may f●nce it in with the strict observation of all moral observances ; they may offer , and take care for the perswasions of Religion to be addressed to all their Subjects . Many such demonstrations of their Love to true Religion are allowed by God , but despotically to command , or compel , is not of the nature of True Christian , though National Religion . Christs Kingdom not being of this world , refuses even the Magistrates Sword , much more that of private force , for the propagation of its most proper Interests . Our Saviours Religion hates all things of violence and cruelty , it is not of its Spirit , he does all by instruments of his own . And if Nations have made their Religion , yea the Religion of Christ , an essential of their Government ; yet if it be not according to the rule of Christ , Obedience to , and the good opinioof that Government , is a lower and lesser Interest than Truth and O bedience to Christ : Christ never intended Christianity for a Politick Engine or Expedient ; yet for the conservation of Government , in its full Rights , there is not a more concernful point of Christian Religion , than the whole Doctrine of Patient Suffering with its reasonableness ; though it is unhappy for those Rulers , that put Christians upon the exercise of it , unhappy is that Power , that is sealed to with Martyrs Sufferings : Yet every man owes to God a strict account , why he is not of the National Religion ; what reasons counterballance to him the great reasons given for National Religion , and therein shall receive his Sentence from Christ . If any , upon just reasons , desert a Congregation , though but of two or three ( as I have at large set out ) is a little Sanctuary reserved to them by Christ , with a faithful promise of his presence , where it cannot be enjoyed in greater ; which are else , though with some disadvantages in all other regards , to be preferred for their publickness , and not without great reasons to be refrained from , or deserted . If the Reasons are not of weight , they stand at the Judgment Seat of Christ , who are guilty of a Schism against the Laws of Christianity , the Laws of Natural Religion , the Laws of Humane Society , and that according to the malignancy of it .

To draw this Discourse now to a Conclusion , let me subjoyn some Rules by way of Inference , of certain good effect , to the management of so great an Interest , as I have represented National Religion .

Rule 1. That the Religion offered for National , should in the substantials of it be all of clear , and undoubted evidence from the Word of God , and sound reason from it ; and in indifferents , or necessarily adhering circumstances prepared by so publick a Spirit , as to project least of doubt and scruple ; that as Articles of Faith should be so fram'd , as to beget no dividing Controversie , but leave room to the particular Judgments of Men , where points absolutely necessary are secured ; so all things of external mode or form , should be so freely and generously design'd , that every mans particular apprehension may be most at liberty , without which the probabilities of the National Religion are surpris'd .

Rule 2. That in Circumstantials of Religion , what is prepared and setled , so that it cannot be alter'd by any private dispose , nor allowed to any private choice , without scandal to the publick ; Every man should consider his Liberty of Conscience on one side , as on the other , to preserve himself from scruple , as in the Apostles instance of eating ; There is liberty on one side to eat all things , but this does not determine to a necessity of eating ; that were not liberty : If therefore there be a good reason , an expediency not to eat , the liberty is more conserv'd in not eating than in eating : So it is in the use , or not use of all indifferent things . Where then ( as to the case we are now upon ) the advantages for publique Religion incline this way , or that way , to the use , or not use of Indifferent Things , It is our greatest liberty , to move our selves that way , and not to be deterr'd with the suspition of the loss of it by so doing .

This seems to be the Prophet Zachariahs resolution , concerning the Fasts , wherein those that would have them laid down , and others would keep them still a foot differ'd . He first shews them of no value with God , then bids them love the Truth and Peace , Zach. 8. 10. For though outward Forms , Uniformity , or Variety in them , are of no account in themselves with God , but either way in the Uniformity , or the Variety ; They that serve God in spirit and truth , are accepted of him ; yet the angry dissents and disagreements that dis-joyn the minds of men , and disable the Union of Divine Worship , is like the covering the Altar with tears of complaint , and makes the offering unacceptable . That there may be the Unity God is delighted in , without Uniformity , is plain by the Harmony of the Evangelists , in their History of our Saviour , where there is perfect Unity , yet without Uniformity ; it is plain too by a consideration of Gods smelling a savour of rest in the services of the Church Universal , where there is great Variety , yet Unity . But the contentions and quarrels that often arise about these things , are the great causes of Gods displeasure ; what may most cure them , is then most to be desired and chosen ; but what that is , I will not be so bold as to prescribe , whether a strict Conformity , upon Reasons in Government , best understood by Governours themselves , or a compassionate Indulgence most acceptable to Christianity .

Rule 3. They that without the violation of the true and substantial Rules of Religion , can most see , and use their liberty in these things , and thereby become instruments of the greatest publique good , are most acceptable to God : They that do not Tythe the Mint , and Cummin of Indifferent Things in National Religion , and Worship , with great noise and zeal ( for that is the greatest injury can be done to it ) , but take them so far as they are instruments of Peace , and use them in their own Indifferency , for the greatest service to the publique ; They that insisting with any stress upon main things only , are most earnest in turning many to righteousness : These are they that shall shine as Stars in the Nations Firmament , if not now , assuredly in Eternity .

They that take advantage of the National profession , to call sinners to repentance , cause greater joy in Heaven than they that only think to secure themselves with the purer Societies ; Sure in this case God chooses mercy in seeking and saving them that are lost , rather than sacrificing alone by our selves , without regard to such : Christ chose rather to converse with Publicans and Sinners , than what look'd l●ke purer Society , because he came to call not the righteous , but sinners to repentance . For the case was much different between the scandalous of the Jewish National Church , with which our Saviour conversed , and so of every National Church from the Churches gathered newly from among the Heathen , of whom the Apostle speaks , though even among them we read of no Separation from Religious Duties , but only from private converse among those that were scandalous , till they were as publickly disowned , as they ought to be by Church Censures .

But on the other side , they are least in the Kingdom of Heaven , and the National Religion , whether Rulers or People , that dispirit Religion by an immoderate heat for meer Forms ; that are so warmly concern'd for Indifferencies , to give reason to suspect they are a principal part in their esteem of their own , or the National Religion : Whereas such things , so far as they may be any way contributary to good , are best observed with greatest silence and least cry ; being rather to be first so far prepared to acceptance and use , that there may be no noise of Axes , Hammers or Tools of force or compulsion about them .

Rule 4. In all Religious Duties , and the management or administration of them , there are different excellencies , like the Psalms of Degrees , or those parts of a Psalm honoured with the Notes of Elevation : There will , and may be different Keys of Affection , according to the differing hands playing upon us . The People hung upon Christ to hear the Word of God , for he tau●ht them with Authority , and not as the Scribes ; yet they were ●●●nd by Christ to hear the Scribes . Even thus in the National 〈◊〉 and Administrations , we may undoubtedly more warmly adhere to , and pursue the things that are more excellent , and with a lighter touch pass over things of less moment , though in all we mind the glory of God , and the peace of National Religion : For Union in National Religion , must be primarily and chiefly in things truly called Religion , and in lesser things with a regard to peace only . David was otherwise affected in praise , than in sacrificing a Bullock with Horns and Hoofs , seeing as he says , it pleased God more ; yet in the fear of God he did both . The Apostle was otherwise affected in the Preaching of Christ , than when he became as a Jew to the Jews ; yet he did the latter Religiously too : The higher and closer the Ministry of Divine Truth and Service is , the greater and closer the adherence of the Soul ought to bee : Some things we ought to do with our might , and only not to leave others undone .

Rule 5. We ought to have a steady , and certain Gage within our selves , of what our Lord hath provided for the preserving the truth of Religion to us , and what care he hath taken so far , as is possible , with the conservation of that Truth to give us all advantage for publickness in Religion .

As to the truth of Religion , these three provisions will secure it .

1. That no man is so much bound to any Church , Communion , Nation , or Government , as to the true Religion , which is the first , and absolute necessary ; nor shall his withdrawing from any of them in things impure and offensive to God , be charged upon him as sin or Schism : All the putting out of Synagogues , casting out Names , or Excommunications , signifie not any thing where God and Christ are in communion ; and where those on whom they fall are of the general Assembly , and Church of the First born , of that truly Catholick Church which is the only necessary Church to be of , that we may be saved .

2. The privatest Assemblies , yea even single Souls , so retiring that they may worship God according to his word , have the promise that God and Christ will make their abode with them , come and sup with them and they with him , and they shall be written in the writing of Gods people : The Catholick Church is always provided for them , that they may not be out of the best Society under Heaven . The Apostle encouraged the Hebrew Christians that might think them selves divided from the Jews that had been the only Church of God , by assuring them the Gospel brought them into a greater Church than that , viz. the General Assembly and Church of the First-born written in Heaven . This honour have all the Saints of Christ .

3. All the evils that can be endured upon account of Christ and obedience to him , will be abundantly recompenced by the saving of the soul , and that better and truer life . That Argument of our Saviour , He that loses his life saves it , and he that saves it loses it : And what shall it profit a man if he gain the whole world and loses his own soul ? or what shall he give in exchange for his soul ? stands always impregnable , that a man should buy the truth , and not sell it at any rate whatever . Thus for the Truth of Religion .

2. As to the Publickness of Religion , there are these great advantages for it .

1. That Christian Religion professes Love , endeavour of Good , and Salvation to all men , to every Creature , and hath antiquated all that Judaism , that neglects any for their profit to Salvation , though but Gentiles .

2. That a man may join his Religious Services to any thing truly good in Natural or Revealed Religion , whether of Families , Neighbourhoods , Cities , Nations , or of voluntary Societies , stopping there , and keeping himself free from other mens sins , so that the evil that other men adjoin to any thing true and good in Religion , being protested against , and divided from , does not corrupt what is good or true , but it may be enjoyed in the most publick way , while we have nothing to do with the evil , nor find it so mixt with the good , as to admit of no separation . And what is wanting in the publick worship of that which Christ hath ordained and commanded , does not necessitate the total departure from that publick Worship , when the very Institution is not chang'd by that want ; for the true Christian may make up that want in privater Duties : Thus they that feared the Lord , spake often to Mal. 3. 16. one another , without separation from the Church .

3. There is a free use granted by Christ of all things indifferent , or a freedom on each sides to do , o● not to do , where no moral evil adheres , or disobedience to some express Command of Christs attends either part . If then Religion be not drawn out of those necessary things wherein Divine Wisdom , Goodness and Truth have plac'd it , and Traditions thereupon become Doctrines , which constantly carries al●ng a rejecting the Commands of God , or a lower esteem of them for those Traditions sake ; if there be no moral evil , or indecency , nor that a too great cumber be drawn upon Religious Acts , every thing is by the Laws of Christ left to its own indifferency , as Reason invites , or perswades on either side to the doing , or not doing . All which sets men free from a Jewish yoke in these cases , and is the true Christian Liberty . Eating or not eating , keeping a day , or not keeping it , Buying in a market , and going to a feast , without asking any question for Conscience sake , without fear of the danger of moral defilement in those things that other mens sins defile only to themselves , if we keep our selves pure , are plainly the Liberty Christ hath published to us ; every Creature of God is pure , and not to be rejected , but received with thanksgiving ; no sin of man can pollute it to any , but himself . And this consideration may state to us the whole matter , that relates to order and decency .

That order which God hath establisht in nature it self that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are written with a Sun-beam upon things themselves , are out of all dispute . God is the Author of them , and not of the contrary , confusion or indecency .

That order which is the prudential contrivance of men , though not the same in all places , times , and to all persons ( as the former ) yet ought to be chearfully complied with , as what is necessary to a National union in , and administration of publick Religion , both as to Officers and Things , seeing nothing can be setled without order .

Accordingly we find the wise and pious Governours among the Jews taking care and the people submitting to such Ordinations , and all under Divine Approbation .

The Order that is meerly of Humane position , and arbitration , moves the greatest doubt , standing in things that have only the thin pretexts of Antiquity to give them some venerableness , or that they are usages already in being , or that they add the Imaginary decency , that Ceremonies set out Humane actions with . Now as to this they that have the power of imposing , are equally to weigh the value of Religion it self , and what that may suffer for the sake of this order , and a great account lyes upon them before God ; but for those that are under subjection , I add further ,

As to this sort of order , I can only say this , that supposing it no way turn'd into Doctrine ( as the Pharisees not eating with unwashen hands ) but declar'd against as such , the consequences of observing , or not observing , are to be ballanc'd , and so the practise of every conscientious man to be determined .

On one side stands the freedom of using this order , as an advantage to do good , the consideration of the peace of Nations , the National defence made more unite against false Religion at the price of Conformity to those more Arbitrary Impositions .

On the other side stands a just fear for the purity of Religion being either obscured , or the freedom of it incumbered ; or for the reputation of Religion , which often suffers by those unnecessary adherencies , as if they entered into the nature of Religion it self .

I must yet allow the preference , in my own judgment , to that side by which National Religion is most served ; but with the full perswasion , that God receives both , if over-bitter zeal on either side be not offensive to him ; and with the concession , that National Religion were more happy , if more free ; but if love adjust to each their due allowance , the services of both will be found with great acceptance in the common National Religion , as I doubt not their hands would be in the defence of it against the Invasion of a National false Religion .

But if any be over-rigid , or severe on either part , they may receive the full rewards of their own society , or party , but they lessen the higher recompences of doing the most publique good . The strictest Laws , either this way or that way , in these things , are of mens own making , and exacting , so from them only they have their reward , who are zealous beyond their own knowledg , and the goodness of the matter .

From all that hath now been said under this Rule , I collect ,

1. That they that cannot agree to the publickly encouraged constitution of a Nation , should yet point their worship , as much as they can towards it : They should comply with all that is good in it , so far as they can be recieve● , without launching beyond their judgments .

Thus Christianity was made as publique in all places , by the Apostles , as they could , by adjoyning it to any principle of Truth , or to the natural sense of Religion , they found any where ; St. Paul gave solemn thanks to God in the midst of all that sailed with him , though a bad sort of men . Thus he Preached the true God and Christ at Atkens upon their Inscription , To the unknown God , upon the Fundamentals of National Theology , upon the wise saying of a Poet of their own . He thought it best to acknowledg all that was good in the most faulty state of Religion , as an advantage to convince what was bad , and disagreeing to that good , and gaining men to unite with that whole element of Truth and Goodness , with which any sparks kindled in them already were so closely allied , as to gain them to the whole .

How much nearer then , and closer may Christians , and of the Reformed Christianity , fall in one with another , if we valued what we agree in at a higher rate , as certainly we ought to do , then what we differ about ?

2. The way to make National Religion most National , is by comprehending all the differences , that can be reconcil'd with true Religion ; while they that dissent in some things receive one another with a good , peaceable , holy , and publick temper of mind ; as the great Argument and Inducement of which , we should all pray for the acceptance of the holy services of all , that call on the Name of the Lord Jesus Christ , ( as the Apostle distinguishes Christians , but immediately unites them again ) both theirs and ours : They and we whatever smaller distinctions make the ( they ) and the ( we ) are both one in our Lord Jesus Christ . We ought therefore to pray for the common benefit of all so united , though not bound up in the same form with us , for a gracious audience , and reception of their and our Worship of God , that so the Spirit of Love and Vnion in the main , may convey all our services into one before God , where indeed ( if they are as he requires ) they meet stripp'd of all their outward Circumstances , Form , and Ceremony ; Faith , and Obedience , being alone able to mount thither with them : And services so raised can by no means be spar'd for small differences in a National Religious Interest ; for the Angels of all such , behold the Face of our Father in Heaven .

If Darius , though a Heathen Prince , had such a sense of the virtue Ezr. 6. 10 ▪ of that true Religion he was not of , as to engage those of so great difference from him in their sense of God , to pray for the peace of the King , and his Sons ; how much more should we , who are all of the same true Faith and Worship , and know the Force and Energy of it , by great acts of Favour to one another , in those things wherein we cannot be wholly one , yet all joyn in praying for the acceptance of one anothers services , and the services of the whole Nation , whereof we are not only Civil , but Religious Members : And if we are truly Religious , shall be so accounted with God , yet with the abatement of our sinful differences and divisions ? How should we therefore unite , that we may lose none of the things that we have wrought , but may receive a full reward ?

Rule 6. It is the happiness of our Nation , that if any man tru●y understands , considers , and pronounces of our National Religion ; It stands in the Scripture , making us wise to Salvation : In Faith in Jesus Christ , Repentance , Love of God , Fear of the Divine Majesty , all Acts of Justice , Love , Mercy , Compassion , true sincere Preaching the whole Word of God , Prayer , use of Sacraments , the Lords-day , Religious Discourses & Conferences , Catechetical Instructions , and Education of Youth in the knowledg of Religion ; Restraint of Atheism , Irreligion , Intemperance , and Sensuality , generally and throughout the Nation : Compulsion of the very worst of men , to acknowledge a Deity and his Worship ; for what is hypocrisie in them may turn to the salvation of good men .

These are the things I say again , that are truly our National Religion ; all things pertaining to Order , Decency , outward Form , or Mode , are but the Vehicle , the conveyance of that True Religion , if the main Ends of which be obtain'd , viz. That these Religious Acts are perform'd but with that peace , and freedom from confusion : Confusion , destructive of all publick Actions ; and with that Honourableness , that is agreeable to the state of every Nation , and this Nation particularly in the simplicity of Religious Worship : It is enough ; and whatever on these accounts is commanded in our National Religion , I freely own and acknowledge as reconcilable with these Characters , forbearing such , who ( though agreeing in all main things ) upon sincere endeavours to understand them so , cannot acquiesce in them as so , who deserve compassion . These things ought to be no Partition-Wall in our National Worshipping of God one with another , nor can they without great rigor and censor ousness very evil in the sight of God , be condemned in those , who for the sake of Substantial National Religion , the publickness and more universal benefit of it , wherein they are most truly zealous , pay obedience to the Rules of them .

Rule 7. Let us all strive , labour , preach , hear , and pray , and even suffer in the Reformation of our selves , and endeavours to Reform all others , according to the most excellent Rules of our most Holy Religion , professed in this Kingdom as our National Religion ; that it may be found to Praise , Honour , and Glory , at the appearing of Jesus Christ , and be thought worthy to stand before the Son of Man , at his coming , before whom nothing but the Gold , and precious Stones of Substantial Truth and Goodness can stand , all else will be burnt off , as Hay and Chaff by the fire of that day , and they that have been hot and contentious for them , be saved only as by Fire , with difficulty and loss .

And in the mean time , that our Vnion and Love in the True Religion , may be to us an assurance of the Divine Favour , and presence ; of his protection and blessing ; that neither our Candlestick may be removed , nor our Nation , the present place of it , be taken away , for generally both are removed one with the other , or soon after one another .

Rule . 8. Let no man be discouraged from the most zealous , Affectionate joyning himself to , and promoting National Religion , because o● that veneration due to the Name of The Church and Churches , according to the Scripture ; For a Nation united in True Christian Religion , differs no more in the strictest notion , from a Church , than a Body of men united , and consecrated to God according to the Law of Nature , differs from a Society united , and consecrated to God according to an Institution ; that is , no more than an Institution planted in Nature , differs from an Institution given by Revelation .

For one is the Appointment of God , of old from the very Foundations of Humane Society . The other after the Fall of Nature , and the Inability of it to its end .

An Institution therefore does not repeal a Natural Law , but takes care it should be fulfill'd , and compleated in its chiefest End .

Israel was a Church to God , being so devoted to him by his own Institution ; and it was a Holy Nation , according to the Original Exod. 19. 6. Law , being elevated by the Institution , to its true perfection , as a Nation .

The Christians , to whom the Apostle Peter wrote ; As they were a Church according to the Institution of Christ , so they were a Holy Nation , as he stiles them , succeeding into the place of that whole Jewish Nation Consecrated to God by the Law of Nature upon Nations ; though but strangers scattered abroad , yet to show the 1 Pet. 1. 1● great value God has of a Nation devoted to him , they are stiled A Holy Nation : The Institution of the Catholick Church , as the seat 1 Pet. 2. 9. of the True Religion of Jesus Christ , makes a Nation united in that True Religion , both a Church , as that Catholick Church hath thereby a Residence in it ; and much more than those fore-mentioned scatter'd Jews a Holy Nation , as it is Nationally resign'd up to God in the True Religion , according to the Law of Nature made perfect by the Institution .

Where then a Nation is united in the Truth of Christian Doctrine ; the Purity of Divine Worship ; the Holy Rules of Practise ; the Catholick Love of all Christians Baptized into the same Body ; made to drink into that one Spirit ; In Pastors and Teachers Ministring the same Gospel , the Apostles infallibly deliver'd and seal'd with Miracles ( All which are marks of Segregation from false Churches or Members ( of the True Church ) falsly so called ) : Here is the Catholick Church in a Nation , according to the Institution ; and here is the Holy Nation , according to both the Law of Nature , and the Institution .

So again , Where a Nation brings home Religion into the most particular National Districts , or Divisions ; as near as may be according to the Institution of Christ for particular Churches : Here is a Nation of Churches , which , in regard they all consent in one National Vnion , are without any impropriety stiled A National Church ; and every such Society is both a Holy Society , according to the Law of Nature devoted to God ; and a Church-Society , according to the Institution directing , and perfecting that Law of Nature .

Now the Institution of particular Churches by Christ , I understand to be that , where he says , If Two or three agree , and are gather'd , or enchurch'd in my Name , I will be in the midst of them .

Wherein he does not only encourage the smallest number in case of Exigency , or Necessity , but couches some Rules , whereby much greater numbers , whether of Christians in Separation from Civil Societies , or united according to them , are to be formed .

As first in all ( excepting the Universality ) that is Essential to the Catholick Church , which is The Church ; of the nature of which each particular must therefore partake , that it may be a Church . 2. In a number proportionable to Edification , in all the Duties and Ordinances of Christian Religion . 3. In the Humility , Modesty , and unaspiringness of Christianity : For he that instituted his Churches in such small numbers , and those not forced , but agreeing , projected nothing by that Institution , for Domination , or Grandieur . 4. In the simplicity , and plainness Christian Religion professes ; For Churches instituted in such a paucity of Members were never design'd to be Courts of Forensick business , nor capable of Subordinating themselves so , as that their Members should be Fatigu'd with long and tedious Suits and Appeals , removed from one part to another ( worse than going to Law before unbelievers ) , as the Romish Tyranny hath contriv'd . Whereas our Saviours methods for Complaint and Admonition in case of Scandal ; for Reconciliation , in case of Repentance ; or severer Discipline , in case of obstinacy ; are natural , easie , and speedy , as is plain to any observer . 5. Christian Churches allowed in Two or Three , shews the care of Christ , that there should be a proportion betwixt the strength and gifts of his ordinary Ministers , since the Cessation of the Apostolick measures , and their charge and trust : For our Lord would not by his Institution give any Reason to Moses his complaint , I am not able to bear this great people .

Thus was our Saviours Institution of particular Churches ; and though it does not lay any absolute Interdict upon the Truly prudential , though Additional Constitutions , either of Nations , or other Humane Societies , proceeding according to the general maxims , upon which Societies strengthen themselves : yet with this Caution , that what is so done may not enact any thing by which the main and great Ends of this Institution shou'd be defeated . However that the Institution should never be pleaded , but stand free from the Errors men fall too often into , in pursuit of the Maxims forenamed ; whereby they would aggrandize Society in Religious Things , or make it comport with Civil State : But that his Institution should be a standing Rule , first to avoid them , after to discover , and reform them ; or if they grew ext●eme , and not to be reduced , as in Popery , to warrant a wit●drawing from them .

But to apply all this to our purpose , If the main Ends of the Catholick and particular Churches , Instituted by our Lord and Saviour , are obtain'd ; There is no Encounter , but a most happy Agreement between the Natural Law of National Religion , and the Institution of Churches , which , as I before asserted , are not to be drawn into a Desert , or Wilderness , or shut up in Cells and Cloysters , or confin'd to one point of the World ( as the Donatists would have had the True Church ) , but are to be fix'd in the midst of the Universe , of Nations and Cities , as the very places of the Candlesticks , or Churches ( from which in just indignation to those places , when unworthy of them , they are remov'd ) in the midst of the Business , Trade , and Conversation of the World ; as is apparent by the Churches we read of in the Scriptures .

Let then True Religion ( as Christianity contended , and will at last , in much higher Degrees , overcome ) be as wide as the Universe ; Let the Kingdoms of the World become the Kingdoms of the Lord , and his Christ ; and the Vniversal Church will be as wide ; Bring it into particular Societies , and particular Churches will be as many , as numerous as they .

A Church-State is indeed a State of Separation : the Church-Catholick is a Separation from the Universe , because there are Fallen Angels , unholy , and unhappy ; because there is a multitude of mankind in the same State .

But this is only for the sake of True Religion , and the Happiness consequent upon it , that there is such a Separation ; and this the very Law of Nature agrees in .

Thus particular Churches , whenever they are a Separation from particular Societies ; It is for the sake of True Religion , and its due Administration : Restore that , and the Law of Nature , and the Institution , become both one .

Then a Nation , and a National Church coalesce into one : then Civil Societies in particular , and particular Churches grow into one ; and God is pleas'd to dwell in them , and with greater delight , because all his Institutions Natural and Reveal'd unite in one .

I have only one Caution to add , That the state of Things hither to in the world is far from perfection ; that whethersoever we look , we can't find it ; so that to be removing from one thing to another in hope of it , is perpetually to give our selves to change , except Things are no way tollerable , but the very Substance , Rules and Principles are corrupted , and that there are no Arts of Retirement , and withdrawing from them left ; we should consider how the pious Jews and Israelites , how our Saviour and the Apostles , how the undefiled names in Sardis mannag'd themselves in the midst of great Corruptions ; what retreats from the Evils , and yet joyning in all that was good , was visible in their practise , what kind of Division the good and approved Corinthians made from the misdemeanors 1 Cor. 11. 19. of the bad , without forsaking the Church , that we may imitate their Examples ; and continue to do the greatest service to the Churches , or Nations we are members of ; neither silencing our due Resentments of Evil in our place and station , nor rending our selves from that Body we are of : But that All our Things 1 Cor. 16. 14. may be done in Charity .

Rule . 9. In the last place , let us not think , Nations and other Incorporations of mankind slide away with this world , and are wholly lost in the future state of Things ; and that only every man shall appear , and be judg'd singly by himself : Our Resurrection , which is the day of our Regeneration , of our new life , and appearance in Bodies , will present us not only single , but in our state of Community , wherein we were here in the world ; even from Families to Nations , that we may receive the things done in those Bodies , as well as in our own Bodies ; then the Good we have done , or omitted to do ; and the Evil we have withstood , or been the occasion of , or not prevented , when we might , shall be severely accounted for by each in their station .

Each Magistrate shall be surrounded with his sphere of Authority , wherein he was set here , and judg'd in that : And each Minister of Religion justified or condemned in that very Orb , wherein he was fix'd as a Star . And the several Magnitudes of both Magistrates and Ministers will then be dreadful to them ; however they have coveted , and been Ambitious of them here , if they have not inlightned their whole space , because their Judgment will be greater . Even every man shall be judg'd by his Services to the Publick in his place and station , how private soever , if it hath never so little exceeded his single capacity . And who in his Reason can think ? God will then account with men for Mint and Cummin , small and disputable Things , howsoever zealous , or rather fond of them they have been in themselves , and earnest with others concerning them : Those things that have truly center'd in the Glory of God , and the Salvation of mens souls , in Faith , Repentance , and a Holy Life , in Love and Peace will be of the only moment at that Tribunal .

This therefore should be the most powerful perswasive upon us , to do all the good herein we can , in that Community wherein we are fix'd , according to our Talent , though but a single one ( much more if our Talents have been Two or Five ) , that we may in that Day of Recompences enter into the joy of our Lord .

THE END .

THE Woe of Scandal : OR , SCANDAL In its General NATURE and EFFECTS ;

DISCOURS'D , As one strongest Argument against Impositions in Religious Things acknowledg'd to be Indifferent .

LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns at the lower end of Cheapside . 1682.

THE PREFACE TO THE READER .

THAT which I will endeavour in preparation to the following Discourse , be to present my Design and Method in stating the Nature of Scandal , that it may be more intelligible by being seen first , as in a Landscape , in this Entry ; and then to add some Considerations of great strength to each part of that Undertaking , that have since arrived to my Thoughts .

As to the Method , I must in my own defence say , that I have to do with a Subject , in which so much of the deceitfulness of Sin is treasured up , of so moveable a consideration , ( as Scripture from its own various shapes offers it to us ) that it cannot easily be known , or trac'd : I hope therefore it will be allowed as some part of an Apology , that the Thread of my Treating concerning it , does not run so even , and streight along , as it ought .

Further , I must take Sanctuary at the Reader 's Candor , for the acceptance of my sincere intention , and any degree of performance in so difficult a task : I confess the want of the most advantageous Arts of Method , and a clear unperplexed Style : Yet that I might take the truest measure of so multiform and vague a Notion ;

1. I have taken hold of it in the most strict and precise Description I could frame , as it is applicable to all cases of Sin , therein resting especially upon those words Scripture uses to convey the sentiments of it to us . Thus Scandal is that by which we are drawn into any sin , and off from the course of Duty , and Religious Action , and so intangled in Guilt , disease of Conscience , and indangered as to Eternal Happiness , under a pretext of Reason or Religion .

2. Because I find the Scripture applies the Notion of Scandal especially , when some of the grand Principles and Laws of Religion are violated under such pretext ; I have considered it , as referred to those great Principles by such sacred use .

3. Because there is a very peculiar , and most remarkable use of it , in the case of indifferent Things , by the Apostle , when they are turned into sin , by being determined upon in practice with a doubting Conscience ( besides other ways , wherein being used amiss , they may become Scandals , or occasions of it ) I have therefore allowed a very peculiar Head of Discourse to that Case .

4. Because by deeply considering Scandal , and that , as our Saviour pronounces , Scandals must needs come , I found there must be some Primitive , Fundamental , and Vniversal Scandal , that covers the whole State of Sin in general ; I addressed the last part of my Meditation on the Nature of Scandal , to this Primitive , Vniversal Scandal .

And lastly , I resume upon the whole , a representation of Scandal adjusted to what I found upon each of those forementioned Inquiries after it .

And herein I hope I may have hung up Lights to discover in some degree , and to avoid so dark and mysterious an Evil , as Scandal , though I have not been able to do it to those degrees I desired , or to compose into so happy an Order , or so perspicuous an Expression , what I had my self clearer apprehensions of . Thus far as to the Method .

Now for the strengthening some parts of this discourse by Considerations that have arrived to my Thoughts , since I had set an end to the Treatise it self ; they have arisen from the close observation of the Contexture of the Lord's Sermon upon Scandal , as it is Recorded especially in this 18th of Matthew , and Mark 9. and Luke 17. Compared with the Debates of the Apostle to the Romans , and the Corinths , which are the most eminent Seats of the Doctrin of Scandal , we have in all the Scripture .

Our Saviour therefore , whose chief business into the World , was his recovery of it from Scandal , the Deception , and the Ruin of it , by giving satisfaction to the Divine Glory , for the dishonour done to it by Scandal , hath blessed us with as Soveraign Arguments and Instructions against either giving or receiving it .

Our Lord hath so embraced all sorts and degrees of Scandal within this Sermon , that none can be exempted from the force and energy of thos● his Arguments , Instructions , or severe Denunciations . But y●t , that they have a particular poignancy against Scandals within his Church , and one more particular kind , given by a particular sort of Men , and directed against another particular sort of Men , will be most evident from the survey I am now to give of his Heaven-born Discourse .

The occasion of it was the Disciples coming solemnly to him with a grand Quere , in which no doubt their Ambition , a very ignorant Ambition , was deeply concerned . Who , say they , is the greatest in the Kingdom of Heaven ? That is , as was generally understood at that time , in the Kingdom of the Messiah .

The Lord , as he was wont on all such Questions , takes the occasion of most Grave , Weighty , and Important Doctrine , and Admonition in return to it .

And that he might place in his Remonstrance a most lively Emblem ; He calls a little Child , and sets him in the midst of the Disciples : and upon him displays these two great points of Truth .

1. That except a man be converted , and become as a little Child , he cannot enter into the Kingdom of Heaven ; either of Christ here in the Gospel , and his True Church , or the Kingdom of Heaven hereafter .

Now though this being Converted , and becoming as little Children , be very profitably , and pertinently applyed to Regeneration ; yet , considering it in the Scope , and whole Context , it is very evidently designed to that Humility , Unimperiousness , sense of the danger of perishing for ever ; Innocency , and Inoffensiveness from Scandal , by which others perish : The resemblances of which are found no where in this World so agreeable and significant , as in some Properties of little Children , and their Nature ; the manly state of Humane Nature , shewing so little hereof in this great Degeneracy , as to require a perfect Conversion , and Regeneration to such a state .

2. The second point of Truth is this , That whoever humbles himself , and becomes as such a little Child , in those Christian Properties , is one of those Great ones , those Magnates ; or the more any one humbles himself so , the greater he is ; and he that humbles himself most , is the greatest in the Kingdom of Heaven , in the Kingdom of the Messiah , and shall be in the Kingdom of Glory .

These two great Points of Instruction being now settled upon this living Emblem , the Lord proposes the very same to other two as great purposes of Admonition , although from another aspect or cast of this one Picture : Consider Little Ones , as the Emblems of Weakness , Infirmity , liableness to Danger and Injury , of little Defence and Resistance to any Assault ; and so the Lord declares :

1. Whoever receives such a little one in his name , that is , upon the account of Profession of Jesus Christ , into a just esteem , value , and care , of cherishing such a one in that Holy Profession , and securing him , as far as he can , in the Blessedness of that state ; receives , that is owns and acknowledges with Honour , Christ himself , and the kindness is accepted , as if it were immediately placed upon Christ .

2. But if any one Scandalises , sets a stone of Offence and Ruin , in the path of such a Little One , by which he falls from , or in , his Profession of Christianity to his Destruction , the Lord pronounces a Woe upon such a one , as dreadful as the Proverb imports , It were better that a Milstone were hung about his Neck , and he were cast into the depth of the Sea : Which as it peremptorily dooms the Professed , obstinate Scandaliser , so it warns all of managing themselves so in Christianity , as to cast off all Offence and Scandal from it , and to encourage the tenderest in it , to strengthen , and promote them .

Hereby then , our Lord hath designed the security of the whole state of Christianity from the harm and danger of Scandal ; for in these Little Ones he comprehends ,

1. Those , who in regard of their being new-born out of the State of Universal Scandal , are in danger of being re-intangled in its Net , or in regard of any other disadvantage , or liableness to Scandals mischief , are the lost , as our Saviour after stiles them , and the weak , though not the young , ( as the Apostle names them . ) Now if such are secured , all are secured : For if a Christians carriage be so off from the danger of Scandalising , as not to Scandalise the weak , the stronger will be much less in danger to be offended .

2. Those are the weak , and the Little Ones to us , who appear to us under any such disadvantage , though indeed they are not ; as he that doubts , and dares not do what others profess to do on great assurances , seems weak to them that doubt not , but are so assured ; and then the Precept of Christ takes as great hold of us , in all our Administrations towards them , as if they were really so . Now what a Wall of defence were this to Christianity ! what a happy state would the state of it be ! if we were all most tender towards those , with relation to their safety for Eternal Happiness , who seem the lowest , weakest , least to us in that Profession ?

3. The Term , Little Ones , expresses a subordination under the Great Ones : Now that they may not assume over the Little Ones , the Lord first affirms , with his usual Asseveration , that none can be Great , or any thing at all in his Kingdom , that is not humble and inoffensive , as a Little One. And that if any that takes himself to be a Great One , thinks he has priviledge to do as he pleases , either by Imposition , or Imperiousness over the Little Ones , and does not in all points of Christianity , demean himself as the least under one common Lord , the Lords dreadful Commination hangs over him , he is in danger to be One of the Grandees in Torments .

On those things therefore , that lye within the Compare betwixt the Great Ones and the Little Ones , does the Finger of the Lords Discourse especially point .

But though our Lord was most feelingly concerned , and struck the most stinging Woe into those that Scandalise them that believe in him ; yet he did not overlook the World in general , but bewailed it perishing under Scandals , the multitude of Scandals , the inevitableness of Scandals , that they must needs come , even impossible they should not come ; and yet because he knew what Spirit it is that acts Scandal , even from Satan the chief of Scandal , down through all the Ministers of it , he heaps the Woe upon him by whom Scandal comes . Of which I have endeavoured a full account in the after management .

And because whoever Scandalises others , is first Scandalised himself , and they also , that receive Scandal from others , have some great Scandal within , upon which that from without catches ; he therefore so severely cautions on all sides against the Scandal of the Right Eye , the Right Hand , the Right Foot , and prefers to every mans choice the dismembring any of them , rather than that the whole Body joyned to that Member , so fettered with Scandal , should be cast into Hell , where their Worm dies not , and their Fire is never quenched , the dreadful end of Scandal .

Next follow the Arguments with which our Lord presses the highest value , and care over the least of them that believe in him , not to offend them .

1. He shews at the same time , how honourable the Employment in serving the little ones is , and also of how dangerous a consequence it is to despise them ( which , both by the relation it hath to the Context , and the Apostles use of it , cannot be far from Scandalising . ) The Angels suffer no disparagement , in being called their Angels . And the very mention of Angels brings to mind , the Charge they have over all such , to bear them up in their hands , to guard them in all their ways , that they may not d●●h their foot aginst any of the stones of Scandal . They are Ministring Spirits , sent forth to Minister for them that shall be Heirs of Salvation : Those greatest in the Kingdom of Heaven humble themselves as Little Ones , to serve the Little Ones of God and Christ .

And , as their Angels , they always behold in Heaven the Father of our Lord , and of all that believe in him , that whoever despises them , even to Scandal , must be sure to have it remonstrated against them .

2. He exemplifies the care of them in himself : The Son of Man is come to seek and save that which is lost ; and the Argument is raised to the height , as it is exemplified in the Father of the whole Family in Heaven and Earth , named after Christ ; whose will it is not , that so much as one ( and yet when one only is in the danger of Scandal , Who does not look upon him as a Singularist , especially if one of the least too , and reject him ? ) should perish , but is pleased in the preservation of one such ; even as the joy of one Sheep , that is lost out of a hundred , exceeds sensibly the joy of the ninety nine that were not in hazard .

But now lest the great charge against Scandalising and Despising should seem to introduce a Lawless state in Christianity , and increase Petulancy , and Licentiousness in those , who would be looked upon as , at least , Little Ones in Christianity , or make the care of not Scandalising of endless scruple , or burden ; Our Lord prescribes a Method for preventing so ill Consequences ; very certain to its End , yet very far from Scandal or Despising .

A Method that allows no sin , and yet deserts none , till they deserve to be accounted but as Heathens or Publicans , to whom yet a due measure of Christian Charity is to be preserved .

Which Method it is not my business now to enter into the Controversal part of , but to observe , as of great moment , that the Doubting of the lawful use of Indifferent Things in Religion , falls not into the account of any of those Trespasses the Lord speaks of ; and that , as if it were on purpose lest the thing should be mistaken , a most different Method is in that Case commanded by the Apostle of the Lord .

Here therefore give me liberty to compare , in some things which I have omitted in the body of the Discourse , the Sermon of our Lord and his Apostle .

First , He that doubts in Indifferent Things , and cannot conform to what others do , and would be conformed to in , is not commanded by the Apostle to hear the one , or the two , or three , nor the Church it self .

Nor is it said by the Apostle , they that will not hear on such accounts , should be as Heathen-men , or Publicans , ( or as we speak , Excommunicate ) both which are very notorious in the Evangelists Records , in the Case of the Trespasses there spoken of , which assures us they are of another Nature .

Nor doth the Apostle urge as from our Saviour , that what is in these Cases bound on Earth , shall be bound in Heaven ; or what is loosed on Earth , shall be loosed in Heaven ; that there shall be any obligation on the doubting Conscience by the Churches Canons , or any such discharge of it before God or it self by obeying them : But every Man in this Case is to hear his own Conscience , there every thing of this nature is bound and loosed ; there every word or matter is heard and established .

On the other side , there is no Injunction of telling the fault of Non-Conformity , if any be aggrieved at it , in that gradation from one to more , and so to the Church .

But the Apostle's command is , First , Not to Judge , or Despise , if that may keep Indifferents to their Equipoise ; if not , the Command is , not so much as by Example to Scandalise , or draw any that Doubt to act against , or over their Doubt in Indifferent Things , because they are but Indifferent ; for that is to sin against the Brethren , the weak Brethren ; as at the least we esteem them : Now in these Cases , to sin against the Brethren , is to sin against Christ in his Law against Scandal .

Now in that all things are of so diverse a frame and aspect in the Lords Prescriptions concerning Trespasses , and the Apostle's Directions in cases of various apprehensions in things of Indifferency , wherein one great part may be guilty yet of great weakness and mistake , and that none of the Methods ordered in the one , is so much as mentioned in the other , or once intimated ; it argues very evidently , that variety , and as various practices in indifferent Things , though joined with such mistake and weakness , are none of the Trespasses our Saviour had regard to . And since the Apostle puts all under the notion of Scandal , wherein the weaker part is either drawn into sin , enfeebled in the vigour , disquieted in the true peace of Conscience , or so much as despised , by being incompassionately neglected in his Doubt ; the whole Case is brought under the force of our Saviour's Sermon against Scandal , that none looking upon themselves on any accounts , as Great in the Kingdom of God , in the Church , or in the Christian Profession ( let those Accounts be whatever they can be presumed to be ) should by any sort of Imperiousness , whether Command , rigorous Treaty , or Example , that despises all that do not follow it , impose upon the Little Ones .

To all which let me have the Readers patience to add this one Observation , That the Evangelist Mark makes the occasion of this , or a like Discourse of the Lords upon Scandal , That the Disciples were much displeased that one did cast out Devils in Christs name , that did not follow them , that did not seem , and indeed was not of their way , in the appearance of Things . But our Lord , with great Compassion , accepts him so far as he was come . For , saith he , He that is not against us , is on our part . He that , although in a different Company , or Mode , does the same things we do , and does nothing in opposition to our Great Design , is on our side . And so he proceeds into a similar Discourse of Kindness to , or Scandal against his Disciples , though Little Ones . And if we suppose it the same Discourse as in St. Matthew , and that this Evangelist had not an accurate regard to the occasion ; yet in that he connected it with such an occasion , and that by the Divine Wisdom , it teaches us how much such a Discourse is adjusted to such an occasion ; for guided by the Holy Spirit , the things are so laid together .

Now that the Apostle had his Eye upon these so famous Discourses , besides the Reasons I have given on this Head in its due place , it is evident to me further he had so , by his Representation of himself in a Figure , all along the ninth Chap. of his First Epistle to the Corinths , in the very heart of a Discourse concerning Scandal ; as that Person that humbles himself , as a Little Child , in so many Remarkable Instances : His Little-Child-like Inoffensiveness , his easie Recession from his Just Rights for the Gospels sake , his Inoffensiveness and Desire to please all , to win upon all , that they might be saved , ●is dread of Danger , lest whilst he Preached to others , he himself should become a Cast-away . Nor ever was there a clearer Comment upon cutting off the Right Hand , and Foot , and plucking out the Right Eye , than his weighty Admonition of being Temperate in all things , and bringing the Body into subjection .

One thing more I cannot but yet adjoin , that the Apostle is so wary of Imposing upon any one in Indifferent Things , appertaining to Religion , in a positive , or affirmative kind of observance , that though for the avoiding Scandal , he dehorts from Eating Meats , or drinking Wine , that may scandalise any in the very Eye of their Doubting Conscience , and draw them into Sin : yet he no where , to the same purpose of avoiding Scandal , perswades to the esteeming , or observing a Day to the Lord ; though another may be Scandalised if he does not so . Such abstinence ( yet in a full Freedom of Thoughts ) being a much easier performance of Charity , extending only to Meats in Doubt , under the Eye of the Doubting mind ; but observing a Day , requires direct acts of Devotion ; From laying the obligation of which upon any Man , the Apostle hath wholly withdrawn his Hand , even in case of Scandal , and only preserves from Despisal such a doubting Christian , and then only , when the Out-date of the Divine Command for such observance , was but just come , and not fully understood , Pag. 38. l. 25. What therefore I have intimated contrary to this Account , I retract as not fully considered .

And I now bow my Knees to the God and Father of our Lord Jesus Christ , the Father of Glory , that he would inspire the Hearts of Civil , and Ecclesiastical Governors , who are constituted as Guardian Angels of Conscience against Scandal , and of all Christians in general , that out of his Kingdom , throughout the World , and particularly in this Nation , may be gathered all such things that offend , and all those that w●rk iniquity on account of Them .

THE Woe of Scandal . Matth. XVIII . 7. Woe unto the World , because of Offences , ( or Scandals ) for it must needs be that Offences ( or Scandals ) come ; but woe to that Man , by whom the Offence ( or Scandal ) comes .

A Free use of the word , Scandal , and to Scandalise , for Offence or to Offend , can need no Apology , the Original being so well known , and now , become English , more significant of the thing intended , than the other .

Of which Scandal , our Saviour was in a deep and intense Contemplation in this Chapter , and of the state of things because of it , both in his Church and the World ; in the World especially , as it confines upon his Church , is in the Neighbourhood of it , and view of what is done in it ; or indeed , as within the Armes of it , by a Profession of Christianity , though an unsound and insincere Profession ; for so there is the World in the Church , as well as the Church in the World .

The Lord turns himself to behold and observe this Scandal , how it discharges it self on all sides with Woe , Mischief , and Ruine ; and with Compassion foretells and warns all of it , as of the most destructive way of sinning , the most to be abhorred kind of Mischief and Ruine .

This must needs make every thinking Christian afraid of Scandal , of having any thing to do with it , either in giving , or receiving it ; and much more of being a Projector , or Pusher of it on in the World , and most of all in the Church . Now to this whole Discourse there will be a continual occasion to have recourse in this Treatise : But the words themselves offer to Consideration these Three Propositions .

1. That the present state of the World is such , that Scandals must needs come . Scandal is very pressing , and crowding in upon the World ; in regard of its multitude , its Name is Legion ; it throngs the World ; our Saviour expresses it in its number , Scandals : In regard of its vehemency , or importunity , it must needs be that Scandal comes . It thrusts in every where , it perverts the best things , and twines about them ; it plays in things Indifferent , how much more in things purely Evil.

Scandal comes , it comes as an Eagle hasteth to the Prey ; it comes supping , and blasting as an East Wind ; it comes as an Invader with its Troops . And the World , how willing is it to receive Scandal ? It calls for , and invites it , it opens all Gates and Doors to it ; it even surrenders and betrays it self to it ; it is mad after Scandal , both to give , and receive it : It must needs be then that Scandals come .

Yet the World lies under great Misery , because of the Propos. 2. multitude of Scandals , the Efficacy of Scandal upon it : It is more miserable , in regard of Scandal , than meerly in regard of Sin . For when the Lord Emphatically denounces a Woe upon the World , because of Scandal , he intends something more , than the Scripture generally declares against Sin , and Sinners ; for that is a known Case , that there is a Woe upon Sin ; Our Saviour remonstrates this case as more rarely , and yet of all most necessary to be understood , observed , and profoundly considered . And though it will appear , it is always in the Sense of Scripture joined with Sin ; yet it hath thus much more of Danger in it , than that meerly it is sinful : It is Sin some way guarded and defended against Divine Truth , and so holds its Goods more in Peace .

It s wound is no less deadly , yet more secret and unexpected , and therefore the worst sort of Death : It is an Ambush of Death .

In the Sin of Scandal most eminently it is , even as in that most Enchanting Sin , That a Man goes after it , as an Oxe to the Slaughter , and as a Fool to the Correction of the Stocks ; till a Dart strike through his Liver : As a Bird hasteth to the Snare , and knoweth not that it is for its Life : Scandal wipes its Mouth , when it destroys , and says , It hath done no wickedness ; when it speaketh fair , there are seven Abominations under it .

As against those Men of Scandal , the Pharisees , so against Scandal it self , hath the most merciful Saviour of the World made his keenest Remarks .

There is still , however guilty the World be , an Accumulative Propos. 3. Woe and Misery upon that Man , by whom the Scandal cometh ; Woe to the World ; but Woe to him ; by which our Saviour does not yet intend every one that Administers Scandal ; for so good Men often do in the doing their Duties ; even himself , his Doctrine , was an occasion of stumbling , and a Rock of offence ; nor is every Man pointed at here , that through Error , or fall into Sin , offers Scandal ; though this Woe spreads far in some degrees of it , upon the Generality of Mankind ; yea , upon every Man without Repentance , seeing all Men , one way or other , guiltily convey Scandal along .

But there are some Engineers , some Masters , some prime Ministers of Scandal , that as the Sons of Perdition push on Scandal in the World , and are obstinately bent to do so ; and on such a sort of Men our Saviour principally fixes this Woe .

Now for the discoursing this great point of Scandal , upon these three Fundamental Propositions , I shall observe this Order :

1. I will endeavour to settle a just Notion of Scandal , and being Scandalised , and so inlarge into the whole compass of Scandal , in the general knowledge of it from Scripture . 2. I will set my self to a pure and distinct Consideration of Scandal , as it hath such a peculiar Interest , as it appears to have , in those Debates of the Apostle , concerning Indifferent things in Religion , in his Epistle to the Romans , Cap. 14. and to the Corinthians , 1 Ep. Cap. 8. and 10. 3. I 'le discourse the Reasons why Scandals must needs come . 4. The Worlds woefull state , because of Scandals , shall be demonstrated . 5. I will consider the Principal Authors of Scandal , that are as the Angels of Satan in the World to that purpose . 6. The whole shall be , in the last place , applyed to Practice .

I begin with the Notion of Scandal , which is a Metaphorical expression , taken from those Engines that are contrived and prepared on purpose for a surprizal into Mischief and Destruction , and accordingly dispos'd covertly into a Mans way and passage ; or from what is naturally , usefully , or accidentally and carelesly placed in such way or passage , so as that a Man unawares falls upon it ; as either Gin , Snare , or Trap ; or sharp Stakes , or Stones , that gall and cut Mens Feet , if not removed or avoided ; Stones or Blocks that lye in the Path they are to walk , and occasion their stumbling , and fall ; oftentimes to their Death and Ruine , and always to their inconvenience , hazzard , and danger .

All which Importances of the Word , applyed to the several purposes of the Scripture-use in their Proprieties , may be seen more at large , in the most Learned Dr. HAMMOND's Discourse , and Annotations upon Scandal .

I shall onely observe out of the Old Testament , as one Instance of many that might be made ; That the same word that is used to express the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stumbling Block , that God forbids to put before the Blind in Leviticus , passes out of the Levit. 19. 14. Litteral Sense there , into the Moral Sense in the Prophet Ezekiel , for the stumbling Block of a Mans iniquity , Ezek. 14. 3. Zephan. 1. 3. which he puts before his Face ; and the stumbling Blocks with the Wicked , in the Prophet Zephany .

Other the like Translations of the same , and other Words of like Importance , from their Native to this Moral intendment , might be gathered together , but that this one so plainly leads us into the main point , and is so pregnant for the describing Scandal ; which may be thus represented .

Scandal is a prevailing Temptation to some great Sin , or course of Sin , causing the Soul to fall before it , or catching and inwrapping the Soul in it , and all the dreadful Consequences of it , covered under the disguise and plausible pretence of a Principle of Reason , or Doctrine of Religion , to its greatest Mischief and Ruine , if not recovered from it , by the Grace of God , and sincere Repentance .

1. Scandal is thus when it prevails , when it succeeds to its unhappy Effect of Scandalising : For a Scandal may be offered , and not take . Our Saviour had a Scandal offered him by Peter his own Apostle : Thou art a Scandal to me , Matt. 16. 22 , 23. saith our Lord , when he presented him a pretext , a fair shew of Reason against suffering , which was the very Law of his Mediation in the World , impos'd upon him by God . The Suffering yet of so Innocent , so Divine , and excellent a Person , look'd like a Prodigy , and monstrous portent to the Apostle ; not once to be spoken or thought of , Be it far from thee , Lord ; but our Saviour immediately discharg'd himself of it , in that severe rebuke , Get thee behind me Satan . Thou art in this to me an Angel of Satan , the first Inventer , the supream Creator of Scandal .

The Saints , and Servants of God , have Scandals continually contrived into their Paths ; but God witholds their Feet from being taken ; He hath charged himself with them , to keep them in all their Ways : He bears them up in his Hand , that they may not , to their Ruine , dash their Feet against any of these Stones .

Scandals are so many , and so great , as to undoe , if it were possible , the very Elect ; but for the Elects sake , the Effective Power of Scandal is shortened .

2. Scandal is a Temptation ; what the Evangalist Matthew calls being Scandalised , or Offended , the Evangelist Luke Matt. 13. 21. expresses by falling away in a Time of Temptation . Luk. 8. 13.

Scandal differs nothing from that Description of the Apostle James : Every man is tempted , when he is drawn Jam. 1. 14. away of his own Lust , and enticed . Then Lust , when it hath conceived , brings forth Sin , and Sin , when it is finished , brings forth Death . I say it differs nothing , but that in Scandal the Temptation is covered : Lust , Inordinate Affection , is always at the bottom of Scandal : All Scandals against Religion , or any of the Truths , Commands , or Duties of it , have their Root in Lusts and sinful Corruption within : Herein they are justly chargeable to Condemnation ; the Scandal within is the great Scandal .

He that hath an impure Affection quenched into the love of the Law of God , hath nothing to Offend , or Scandalise Psal 119. 156. him . Scandal finds no place in him : He that loves his Brother , and God in him , hath no occasion of Scandal 1 John 2. 10. in him .

But Scandal is Temptation so covered , as I have described , and therein it differs from meer Temptation . Many Temptations to Sin are barefac'd , and have nothing but Pleasure , Profit , or Vain-Glory to bait the Hook with ; the Lust of the Flesh , the Lust of the Eye , the Pride of Life ; all which leave the sin naked , or the covering is at least so thin , that Conscience is not at all impos'd upon . But Scandal hath the seemingly fair ☜ Recommendation of a Principle of Reason , or Doctrine of Religion , how false soever .

And therefore , though in a free way of speaking , a man is Scandalised by his Right Eye , his Right Hand , his Right Foot , interpreting them of his Lust getting the Ascendant over his Judgment and Conscience ; that has nothing of excuse , but that he in whom it dwells has made it so necessary to him , that it is become part of himself ; yet speaking more accurately , and according to the general course of Holy Writing , Scandal is Temptation shaddowed and sheltered ; there is some Screen betwixt the Eye of Conscience , and defenceless Guilt ; some Attire of Vertue or Reason about the Sin .

There may be some places , where Scandal may be very near signifying nothing but Temptation ; but generally there is as much difference , as between Davids Fall into Murder and Adultery ; and Peters Denial of his Lord ; the one was plain Temptation , the other Scandal , arising from the , to him , uninterpretable Suffering of our Saviour ; though both were great and grievous Sins .

3. Scandal is a Temptation to some great Sin , or course of Sin : For though the least Sin introduc'd upon the Counterfeit of Religion , and Reason , is truly Scandal , and partakes in its Woe . Yet those Scandals of daily almost unavoidable Incursion in this imperfect State are broken in their deadly effect , by the daily and general Repentance and desire of Pardon , and Faith in the Blood of Jesus , all true Converts live in the Practice of .

Who can understand his Scandals ? Deliver thou me from secret ones , may every good man pray . But keep back thy Servant from Insolent Scandals , that they may not have Dominion , so that I be Innocent and free from the great Transgression .

The sins that Scandal precipitates upon , may be either in the refusal , disavowment , rejection , or despight to some of the prime manifestations of God in the World , in Infidelity or Unbelief , or some great Enormity of Practice ; and it may be absolv'd and finished in some Notorious Act of Sin , or may run through the whole Course of a mans Life , in an habitual State of sin , or Transgression of the Rule , that he acts in all a-long , Lives and dies in this Snare of Satan , in this Captivity under him .

It may be partial only , there being a reserve of the Soul preserv'd by Grace , by which the renewed Soul recovers it self ; as the Apostles were Offended , or Scandalis'd in Christ on the Night of his Passion ; and Peter in a fouler manner ; and yet theirs , even his Faith did not fail . They and he most Eminently escap'd out of the broken Snare . But men devoid of any Principle of true saving Grace , are , though in several degrees , lock'd within the Scandal , and cannot be rescued out of it , but by a Renovation to Repentance , the first Repentance .

Yea , even the best men , under the power of Scandal , as we now discribe it , are for the present inwrap'd and involv'd ; so that the whole man seems to fall , and the whole strength for that time so far , as is visible , is taken Captive .

Now by all this that hath been spoken , it is undeniable , that a Man is never Scandalised , but when he sins ; he is not Offended in this Scripture-sense , but when he himself Offends : To be justly displeas'd with other mens sins , or defiling Religion with impure mixtures , is not to be Offended ; but when a man himself displeases and offends God , and against his Duty .

4. Scandal in wraps in Sin , and the dreadful consequents of it ; for in the mischief and deadly issue of Sin , is the complemental nature , and notion of Scandal .

It is in the way of Righteousness onely , that there is Life , and in the Path-way thereof , that there is no Death , none of the beginnings and first strokes of it , of the avant Couriers of Death . It is Wisdom alone that is Health to the Navel , and Marrow to the Bones ; whose ways are ways of pleasantness , and all its paths are Peace .

But the ways of Scandal , so closely united with Sin , though they seem right in a Mans own Eyes , yet are all along the ways of Death , and most evidently so in their end .

Guilt , Divine displeasure , Perplexity , Anguish of Mind , Grief , if the Sin be felt ; however a wound , a stripe , upon Conscience , and a mark of that stroke , of that wound and stripe , whether felt or not ; that can never be worn off , but by Repentance , and Faith in the Blood of Christ : Weakness , Inability , loss of Vigour , to a Holy Life 〈◊〉 Action , and often down right Apostacy , are the Fruit● 〈◊〉 Scandal ; for every Sin is a prejudice , a mortification , 〈◊〉 dead works upon the Consci●nce , dispiriting it to Holi●●●● more and more : It is the way of Righteousness that is strength to the upright , and the joy of the Lord therein , is his double strength .

Through Scandal Men stumble and fall , are discouraged and lye down at length out of Choice , and with resolution to continue where they are , as most easie : Qui jacet in terris , non habet unde cadat : Upon all this ensues at last Eternal Death , if not prevented by Repentance .

5. Scandal is covered under some plausible pretence , or disguise of a principle of Reason , or Doctrine of Religion .

For Reason being an efflux from God the Sovereign Reason , and Light from the Father of Lights , any true principle of true Reason , and rightly applyed , is undoubtedly a Divine Oracle , and would justifie any pretension grounded upon it .

Now in all Cases wherein Divine Revelation is refused or avowedly forced from the genuine Sense , because either the Revelation , or all Natural Interpretation will not serve the turn of Scandal , but detects and exposes it ; it then flyes under an umbrage of Reason , as separated from such Revelation , or sets it up to limit and control such Revelation .

But if it professes to own the Scripture , it then serves it self of Divine Revelation , but wrested and mis-applyed ; for the higher the Authority is , that is vouched and pretended , the deeper the Scandal ; as we may see in the Pharisees , the greatest , both Masters and Bondmen of Scandal , that ever were in the World , ( except the Galley Slaves of it in the Romans Antichristianisme ) and they were so , because they were defended and flanked on all sides , as they miserably deluded themselves , with the Authority of the Old Testament , the Law , and the Prophets , together with the , to them equall , or indeed superiour , awful Traditions of the Elders , by which they circumscribed and kept under the Authority and Sense of Scripture , as the Papists do at this day , by like Traditions , and Faith of their Church .

Now all these , as they would have it , joyned in perpetuating the Ceremonial Law , as irreversible by God himself , and settling an indefeisible state of Inheritance in the true Religion upon the Jews alone , without the calling of the Gentiles to be the People of God , but as their meer Proselytes .

All these , as they deemed , represented a Messiah of quite another Figure , another Character , than our Saviour ; and therefore he ( as they concluded ) must needs be an Impostor , and his Doctrine Blasphemy ; upon which Rock of offence the Vessel of their Church , and even Nation it self , besides their particular Souls , was most dismally Shipwrack'd .

But not only things of so good a Title and Claim , as the Jewish Religion , are counter-scarf'd with a Doctrine ; but even such vile things as Balaam taught , eating things Sacrificed to Idols , in honour of the Idol , and committing Fornication , when contrived into Scandal , must have a Doctrine for them : For so the Spirit of God calls it , the Doctrine of Balaam : In Scandal even Jezabel puts on the Vail of a Prophetess , and calls her self so , and under it teaches and seduces ; which may abate to us the wonder of Romes calling it self a Church ; and its Adulteries , Sorceries , and Idolatries , Catholick , Christian Religion .

6. Scandal by such a Principle of Reason , or Doctrine of Religion , edifies , or emboldens Conscience : For although Conscience was made for the Divine Truth , and Law of God , which is the Truth , and not for Scandal ; it was made so even and true to it , that they which love this Law , have great peace , and nothing can scandalise or offend them ; that is , either seduce or hurt them ; yet in this very Seat , in this very Throne of the Divine Law , in this Temple of God , in this place of the Holy , this Tribunal of the Soul , that ought to be the Sanctuary of Truth and Righteousness , and as a Tabernacle of Testimony , does Scandal exalt it self , as if it were from God , and from thence it gives its Oracles ; but Conscience thus debauched and prostituted , bears no more proportion to true Conscience , than Antichrist does to Christ , and is therefore a pseudo-Conscience , an Anti-Conscience , Conscience falsly so called .

7. Scandal always dashes its own Principles of deceived Reason , and false Doctrine , upon some true and grand Principle of Reason , and Doctrine of Religion . For though every Truth of God is great , yet there are of the first magnitude ; on account of which oppos'd , the Spirit of God brands it Scandal more remarkably ; and hereupon , though the Sin derived from Scandal may in it self seem small ; yet in regard of some stable Law of Religion made void , and thereby Sin introduced , it is a very great Sin , though in a matter of its own Nature sometimes indifferent .

Now it cannot be otherwise , but Scandal must thus dash upon Truth , because , as I have said , it herein differs from simple Temptation , that its rest is upon some false Principle of Reason , or Doctrine of Religion ; it frames mischief by a Law ; and it must needs be , that every false Principle and Doctrine must rush against some true one ; and though no Truth of God be small , or Sin little , and Scandal is always proportionable , yet the wisdom of Scripture hath appropriated the name of Scandal to the violation of some grand Principle : As I shall now in the next place ( for the further explaining of Scandal ) observe those Pillars of the Divine Truth and Law , against which it throws and bruises the Scandalised Soul , as the Sacred Books shall instruct us .

1. The Eternal Being , and Holy Government of God in the World , according to those Righteous , Just , and Good Laws he hath given , and according to which he will Judge , and make Retribution to all Men , at that great day , is the Fountain , and most Fundamental Principle of Religion .

So then whatever , upon pretence of Reason and just cause , undermines the Faith , abates the Aws , or dispirits the Obedience , agreeable to so supreame a standard of all these , is the Original ▪ and final Scandal .

Here all Scandal begins , in the decay of the Faith and Fear of God ; and hither it returns : It ends in a further loss of God , and this upon offence taken , that too much is required without reason .

This is that Eternal Rock of Truth , at which whoever stumbles , must needs be hurt , wounded and grieved : Thus was I grieved in my Heart , and pricked in my Reins , Psal. 73. 21. saith the Psalmist on this very occasion . Whoever falls violently against it , it breaks him ; whoever contests to remove it , and burdens himself with it , it falls upon him , and grinds him to Powder .

And yet against this , speculative and practical Atheism hath in all Ages hardened it self , and by shews of Reason , and high Spirit , been heaving and pecking at it , and casting Scandals in all Mens way . Gods retirement ( as they fancy it ) into the thick covering of the Clouds , and the pleasure of J●b . 21. 14. walking in the Circuit of Heaven , and not coming down in visible shapes of Glory and Power , have given to ungodly Men , the Boldness and a counterfeit of Argument to dispute against his Being and Government : I say , a counterfeit of Argument ; for with an Apparition of Reason from hence , and an Insolency of Wickedness , they Conjure down they Mo●mo of Religion , and the Goblin of Conscience , as they esteem them .

Atheism hath always spoken stout Words against God ; saying to God , Depart from us , we desire not the knowledge Mal 3. 13. of thy ways : What is the Almighty , that we should serve him ? Or what profit is it , if we should pray unto him ? Job . 21. 14. It hath of old lifted up Men against God , and stretched out their hand against the Almighty ; so that they have run upon God , even upon the thick Bosses of his Buckler , to mischief themselves to the utmost .

In the very days of Job , there was this Counsel of the Job 10. 3. and 21. 16. and 22. 18. wicked ; as if it was the result of debate , and serious consideration , in a Senate of Atheists ; as if they had made the Experiment , and found upon proof , there was no advantage in serving God , and no Man came by the worse in despising him .

It is not the invention of one Age , of this last Age , as if it might pride it self in finding it out ; Scripture hath not thought it against its Interests to record the strength of the Cause , as it was managed of old ; in those Elder days of Job , in the last days of the Old Testament , in the time of the Prophet Malachi : But over-runs it with a Flood of Truth and Eloquence , even as God does , as he pleases , with a Deluge of Wrath.

Yet present Impunity , and the seeming confusion of Providence in the prosperity of the ungodly , and the afflicted State of good Men , hath been always a stumbling Block to sudden and short consideration : Job significantly calls it , Gods shining on the Councel of the Wicked ; as if it Job . 10. 3. gave it a Lustre , and Countenance : Even good Men , till they went into the Sanctuary of God , and looked to the end of things , have found it a Scandal . The Psalmist acknowledges , His Feet were almost gone , and his Feet well Psal. 73. 2. nigh slipped , when he saw the Prosperity of the Wicked , and Waters of a full Cup of affliction , wrung out to the Godly : Yet upon full discussion of the case , he confesses it his Folly , Ver. 22. and Ignorance : So Foolish was I , and Ignorant , I was as a Beast before thee . The wise King observed the Hearts of Eccles. 8. 11. the Sons of Men , fully set them in to do Evil , because Sentence on an Evil Work was not speedily Executed . God by his Patience sustaining , and making wicked Men stand , Exod. 9. 16. even when they deny him , is the occasion of their more dreadful fall ; for their Foot will slide in due time to their Eternal Ruine ; how slack soever God is misdeemed , he will be a swift Witness of his own Being and Truth , and the Avenger of his own Glory ,

Now , so far as any Man hath , either in secret Suspicions , or in the silent Murmurs of his Soul , said , There is no God , or vanquished the prevailing Awes of God , so that Conscience hath been emboldened or edified , or so much as silenced , or dumb , and mute in the Commission of Sin , or neglect of Duty upon these appearances , ( and who can say herein , I have made my Heart clean , I am pure from this Transgression ? ) so far hath he been Scandalised and indanger'd to his Ruine .

This is the first great Pillar of Truth , and the primary Scandal is placed here ; That Men think there is no reason , God should have so much Love , Fear , Honour , Obedience , so much Worship and Service . And the Second is like to it .

2. Even the Faith of Jesus Christ , the Saviour of the World , is like to that first great Principle , and equal to it ; both because the whole Riches and Treasure of all Religion is deposited and concentered in it , so that he hath not the John 17. 3. Father , nor the Knowledge of the only true God , nor the Eternal Life , proceeding from it , who hath not the Son , who hath not the Knowledge of Jesus Christ , whom God hath sent . Even as Christ is the brightness of the Fathers Glory , and the express Image of his Person , so is the knowledge of Christ the express Image of the Knowledge of God , and the brightness of it : wherever it is revealed , if it be not believed in , the God of the World hath blinded the 2 Cor. 4. 6. minds of them that believe not , least they should see the light of the Glory of God , in the Face of Jesus Christ , who is the Image 2 Cor. 4. 4 , 6. of God , shining to them .

Especially , and more particularly , that great Attribute of Divine Mercy , and Pardoning Grace , is illustrated , and breaks out with brighter and warmer Beams , in this Son of his Love , the Lamb of God who takes away the Sins Acts 4. 12. of the World , by the Sacrifice of himself : His is the only Name given under the whole Heaven , to the Children of Men , whereby they can be saved .

This indeed was the Scandal of the Jews , who assumed to themselves , as the only Masters of the true Religion in the World ; and foolishness to the Greeks , who took Isa. 28. 16. upon them as the like Masters of Reason ; but this corner Stone of Truth was laid so sure , and of so tryed an excellency , 1 Pet. 2. 6. that all that reject and spurn at it , stumble and fall , are snared and broken . They are false Notions of God and Truth , that will not be reconciled to it , and while even the Builders refuse it , it will yet rise to be the Head of the Corner . Ver 7.

It hath now surmounted ( before any Impartial Judges ) all other Names of Religion in the whole World ; so that to strike at it , where it is known and received , argues a disaffection and being Scandalised at Religion it self , and is become the same with denying God , Providence , and Eternal Judgment : Corrupted Reason , and Lucian-Wit aims at Religion in its very Essence , when it pretends to dash upon that ; and if , when it seem'd to encounter with Gods own Administration by Moses , there was yet such a presence of God with it , that it would be more tolerable Mat. 10. 15. &c. for Sodam and Gomorrah , in the day of Judgment , than for those that refused it , as the Lord in several places testifies , how much greater will the Condemnation be now , when it hath so perfectly antiquated all that pretension against it , and worn out the Prejudices of Elder Paganisme ? And yet so far as the Foolishness of God , ( as the Apostle 1 Cor. 1. 25. styles it ) does not appear to us wiser than Men , and the weakness of God stronger than Men , we are ready to be Scandalised at the Doctrine of a Crucified Saviour . And it seems the easiest place for the Attacks of Atheism , Irreligion , and Prophaneness , who yet at last will find themselves in a Gin , or Trap , when they thought they had gained Ground , and made entrance , and shattered to pieces , when they believed a Conquest : For God taketh the wise in their own 1 Cor. 3. 19 , 20. Craftiness , and he knoweth the wisest thoughts of Men , that they are vain : Every Degree of Apostacy from Christ , is Heb. 3. 12. departing from the Living God . Transactions in Prayer , or Publick Discourses of Religion , are so much the more Divine , as they send forth the sweet savour of his Name , which is as an Oyntment poured out . The Apostle desired to 1 Cor. ● . 2. Phil. 3. 8. know nothing but Christ , and him crucified : It is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Top and Transcendency of Knowledge . Apostolick Epistles , full of Christ , and the Truth as it is in Jesus , are the best Patterns for Sermons , much exceeding the Rationalism or Moralism of t●● wisest Philosophy : It is a Degree of Scandal first taken ●nd then given , to speak little of him . All Preaching is not giving the savour of his Knowledge ; 2 Cor. 2. ult. and if it have not Life to the Soul , it is deadly , a Symptom to Death . The very diverting , though to other Parts of Sacred Scripture , speaks Men offended in him , when they do not find him , and express him , the Alpha and Omega in all , the Bright Morning Star , the Amen . And though a Battology , a vain Repetition in naming him , is blamable ; yet it is more blame to conceal him , even in the best Discourses of his Religion . The Rays of Religion are paler , more weak , and chill , as they fall farthest off from him : He is the Sun of Righteousness , with healing in his wings ; and , Blessed is he in these days , even in these days , whoever is not offended in him .

3. The Spirituality , Purity , Cleanness , and Chasteness of the Worship of God , dictated by the clearest and sincerest Light of Natural Conscience , approved by Divine Revelation , or founded , instituted , and directed by that undoubted Heavenly Oracle , is the next great Pillar of Truth , upon which the Glory of God , and the Salvation of Mens Souls , is setled : But against this , sensual and defiled Imagination hath in all Ages raised Scandal , and so befool'd Reason , that it hath cast down many wounded ; yea , many strong Men in their Intellectual Endowments , and Reputation for Wisdom , have been ensnar'd and ruin'd by it .

It hath been the Renown therefore of those Princes in Sacred Story , that have had the Religious Magnanimity to resist the Charmes of this Sorceress , and kept Divine Worship uncorrupted ; in whose Glory , so much as the High Places was a dark Shade , and ecclips'd them , though it had fair Pretence . Idolatry and Superstition have been most evidently branded in Scripture , for the most wretched State of being scandaliz'd ; and Idols , for the most abhorr'd Scandals . This was the Snare of Gideon and his House ; and yet , as Interpreters give us , in a Matter as innocent at first , as laying up the Ephod he had inquir'd at in his Danger , as a Monument of Gratitude for his Victory ; that was after turn'd thus into a Scandal , Judges 8. 27. This was the Scandal Balaam taught Balak to cast before the Children of Israel . These were the Wiles , the Gins , and Traps , in which the Midianites , Numb. 25. 17 , 18. inclos'd , cramp'd , and vex'd them ; first , with the Guilt rising up in the Face of Conscience , and then with the miserable Consequence of the sudden Wrath of God revealed from Heaven against them . This was the Stumbling-block of Iniquity the wicked Man in Ezekiel puts before his Face , even the Idols he had upon his Heart . These were the stumbling-blocks , with the wicked , God would cut off , and remove , in the Prophet Zephaniah . This was one principal Point of Scandal the Apostle discourses of to the Corinthians , in the Case of Eating 1 Cor. 8. & 10. things offered unto Idols ; and that the Holy Spirit in the New Testament so eminently remarques for Balaam's Doctrine of Scandal . The great Abomination , and Lie , that deceives the World , in the Book of the Revelation , is the detestable Rev. 2. 14. Antichristian Idolatry , the notorious Scandal of the Christian World , both within it self , and before the Jews , Turks , and even Pagans , who see their own Brutishness acted under that excellent Name .

This is so great a Point , that God hath departed from the Brevity of that Majestick Law in the Second Commandment , for the guarding his Worship , as with a Flaming Sword , every way , because in a Case wherein Humane Nature is so prone to fall . Whether therefore it be the dividing the Divine Honour to any other , though under the Name of Reverence to him , as the Original , or Supreme ; or whether it be the carving a Worship for God , he does not prescribe for himself ; whatever be the Dccency , or Expediency to help the Devotion , whether of the Learned , or Unlearned ; it becomes Scandal , and a Snare to those that are so impos'd upon .

And seeing ( though the weakness of Passion be far off from God ) he owns himself jealous , we have reason to mistrust every thing , when he is so ; seeing not only foul Debauches , but even what is most innocent in all other Cases , is suspected in that .

Hezekiah in the sense of this broke in pieces so venerable a Relique as the Brazen Serpent , not only a Ceremony of 2 Kings 18. 4. Miraculous Cure , but a Type of Christ ; and degraded it into a meer piece of Brass , when he saw the Israelites scandalising at it , and tempted by it to impure Glances . When our Saviour perceived so clean and harmless an Usage , as Mat. 15. 1. Washing before Meat , creeping into a piece of Religion , how severely he disown'd it ! and was careless of the causeless scandalising of the Pharisees , by his Doctrine concerning it , because he knew there was True and Real Scandal in that Rite , so abus'd . And when all is said that can be said , the Heavenly Pattern is that , in Divine Worship , and that only , of which it can be said , That nothing in it can scandalise , that is , justly scandalise ; except we think God's Jealousie was a Jewish Style , wholly now out of date .

And yet how hath this Scandal , this Stone of Stumbling , this Gin , and Snare , always lain in the way of Humane Imagination , and prevail'd upon it .

As if God , living in the Retirement of a Spiritual Nature , did not understand how himself was to be address'd by Men , nor knew the Points of Honour due to his own Glorious Nature , as is most Fashionable and Modish in the World ; Men take upon them to distinguish things better by the Breeding they have had in this Earthly Country : they think God so much a Stranger , as not to know how to appoint for himself , when Men have to do with him ; as if what might be well accepted in Heaven , would not yet be current upon Earth . Here Images , Pictures , Elevations , Adorations of the Host , with innumerable Rites and Ceremonies , are necessary to beget Devotion due to God the Saviour they will serve : Here they that can best judge what is most Stately , have determin'd , God must not make himself so cheap , as immediately to receive Prayers and Supplications , or by his Son only , as the Mediatour : Angels and Saints must intercede , and then who can deny them their share of Honour ? Religion will be neglected and d●spised , if it have not Sets-off besides it self , and the necessary Decency of Humane Actions : There must be something unusual to dress it up , and amuse . But all this is no more than the Greens and Flourishes laid over a Trap , to hide it , and invite the unwary Passenger .

God , that understands himself so perfectly , as to know what will please him , understands all Men too , and needs not that any should tell him of Man ; for he knows what is in Man ; and he hath pronounced it , What is higly esteemed among Men , is abomination in the sight of God : He hath Isa. 15. 9. said it , In vain do they worship me , teaching for Doctrines the Commandments of Men : All outward Pomp is but drawing nigh with Lips , when the Heart is far off .

To worship God , is to give him the Glory of his own Perfections , and not to make him such a One as our selves God is a Spirit , and they that worship , must worship him in Spirit Joh. 4 24. and Truth ; in his Spirituality and Truth , not in their own Carnality and vain Shew . It is not to Paint , or Pourtray , or Carve a Deity , as the Heathen , that chang'd the Truth of God into a Lie , and the Glory of the Incorruptible God into the Image of Coruptible Man , and other baser Creatures , because they thought it best ; and yet worse than that , into Names of greatest Infamy , and flagitious Turpitudes .

All frivolous Rites represent Divinity small and impertinent , to the Great loss of the Glory due to that terrible Name , The Lord our God .

One great End of Worship , is the Conforming the Soul to the Divine Nature , by Approaches to , and Exercises of the Mind upon it ; but if this be mis-shapen , the Soul is made more unlike to God Blessed for ever , as the same Heathen became more licentious by the Pourtraictures they gave their Gods . A trivial Temper of Mind naturally results from a trivial Worship , even as it forms it first , and often meeting it there , it daily returns from it confirmed and improved .

The Sincere Worship , directed to in the Gospel , is that Glass in which we behold the Glory of the Lord , and are changed 2 Cor. 3. ult , into the same Image from Glory to Glory , as by the Spirit of the Lord .

Loosness of Life hath been always noted to be the Fruit of a Corrupt Worship : It is naturally so , and God curses it to be so ; God gave Idolaters up to their Lusts , and an Injudicious Mind .

They that Worship him aright , according to his Word , Psal. 36 8. and 6● . ● . adhere to him , and by regular Conduits drink Life from the Fountain of Life , and derive from the River of his Pleasures ; they are abundantly satisfied with the Goodness of his House , even of his Holy Temple .

They that Worship God after their own Imaginations , do but drink out of their own broken or defiled Cisterns , that hold no Water ; and therefore draw nothing but Wind and Air , or Corruption , They walk in the Light of their own Sparks , and have only this at Gods hand , to lie down in sorrow . Besides that , God in just displeasure sends down upon them the Revenges of an abused and injur'd Power and Godhead . Now all this expresses the Heighth both of the Deception and Mischief of Scandal .

4. The fourth great Principle of Truth , is the absolute and indispensible Necessity of Holiness , both in Heart and Life , without which no Man shall see the Lord : Against which Heb. 12. 24. there lies no such Scandal , or cause of Offence , as inward and inherent Lust , and inordinate Appetite , which is obstinately set to obtain its Satisfaction , and is no way to be tam'd , but by bein● cut off , though it be the Right Hand , or Right Foot , or even the Right Eye . The Love of God , Mark 9. 43. and his Law , is the best Security against this Scandal , and daily Mortification and Crucifixion of the Old Man , with Ephes. 4. 22. its sinful Lusts and Affections .

Pretences from Reason , or Doctrines of Religion , there can be none in this Case , to those who acknowledge either Christianity , or Morality .

But Men are carried down the violent Stream of ungovern'd Passion , and that falls into the wide Sea of general Corruption and Bad Example , which looks most like an Authority . There are the Palliations and Excuses of Sin , which may serve in a time of Peace , and Carnal Security ; but cannot so delude Conscience , as to be in a strict sense Scandal . The continual Practice of Sin hardens the Heart , sears , benumbs , and stupifies all inward Sense , and cancels the Awe of those ingraven Laws and revealed Commands of God , for a time ; but cannot either deny their Just Power , or challenge them of Unreasonableness : So that , if any where , Men are forc'd to take Refuge at the Atheistick denial of Religion it self , or to blind Conscience with Superstitious Acts , which seem to commute and make satisfaction for Sin : Or , if Men are resolved to blind their Eyes , and obstruct all Sense , they may make the Profession of True Religion a Cover to Sin , as they that cry , Lord , Lord , and Mat. 7. 22. the Temple of the Lord are we ; that name the Name of Jer. 7. 4. 2 Tim. 2. 19. Christ with great ostentation , and so may deceive their own Souls ; but to hold out against either the Challenges of Divine Truth , or of their own Reflexions , is impossible . So that , upon the whole matter , Predominant Lust from within , and Bad Example from the so abounding Iniquity of all sorts of Men , the Falls of Good Men , the Miscarriages of Hypocrites and insincere Professours of Religion , are the greatest Scandals or Stumbling-blocks in the Ways of Holiness , to those that are not insnared in the afore-named Scandals .

But although the necessity of Holiness is above the reach of strict and proper Scandal , yet it is the very Center of all Scandal in the effect of it ; for then a Man is indeed scandalised , when the Salt of Divine Truth , when the Spirit of Truth can have no power nor efficacy upon him , because of that Scandal , to season the Heart , nor govern the Life and Action in the Love , Fear , and Obedience of God and Jesus Christ . But if it be possible for any Man to understand in his Heart and Life what he does not promise by Profession ; or if he seem to deny any Principle of Truth , and does not understand in his Heart and Life the Extent and Force of his Denial , but hath better Principles , that are an Antidote and Counter-poyson to any Mistakes in the Doctrine of Religion , he is not scandalised with the great Mischief of Scandal : But that Man is scandalised , that through False Principles , or the denial of True ones , wants their Power and Vertue upon his Affections and Actions : For no Truth is for Notions sake , but to make truly good the Heart and Practice ; the very Confession with the Mouth is to recoil back into the Soul , and make that better , and to move forward , and ingage the Life along with it .

5. It is a grand Pillar of the Truth of Religion , That we love our Neighbour as our selves ; and that he that loves 1 John 4. 21. God , should love his Brother also : And there is not , there cannot be any Law of Religion , wherein the Equity , the Love , Favour , and Compassion of the Lord our God , and of Jesus Christ our Saviour , towards Humane Nature , does more evidently recommend it self : It is the Justification of the Religion of the Scriptures to be the True Religion : And as the Love of God to Man , his Philanthropy , does shine out more illustriously in the Gospel ; so does the Law and Doctrine of this Love of Christians to one another ; and not only to Christians , but to all Men : And in this , as of greatest concernment , th● Gospel is so abundant , and its Discourses of so great weight , that it is made another Hemisphere of Religion to the Love of God . The one is the first and Mat. ●1 . 38 , 39. great Commandment , and the second is like to it : It is the Law and the Prophets ; it is the whole Law . It is irreconcilable Rom. 13. 8 , 9. to the Love of God , not to love our Brother : It is 1 Joh. 3. 15. such a Degree of Murther , that whoever is guilty of , cannot have Eternal Life abiding in him . It is the great Mark 1 Joh. 3. 14. We have passed from Death to Life , because we love the Brethren .

So many are the Arguments , and so strong the Obligations to this Duty , that they cannot be recounted ; all may be summed up , in that God is Love , and he that dwelleth in Love , is born of God , dwelleth in God , and God in him . Now that this Love is fix'd in an Uniformity of Opinions , or points of outward order in the Worship of God , is most unreasonable to believe ; for besides the impossibility to reconcile all the innocent Varieties that are in Humane Nature , though it be Christian humane Nature , in their Sentiments and Elections in these things ; the things themselves are not of that amount , as to be the proper rest of this Divine Love ; or that if it misses these Poles , it should therefore cease to be the Axis upon which the Catholick Society of Christians , and Christian unity , turns ; for that , in the very Nature of the thing , must be substantial Christianity it self .

And this is indeed the Great Schism , to be divided in Affection from Christians ; it is a wonder how it could be otherwise understood , seeing smaller differences are frequently by the Apostle considered , and allowed for , without the least allowance for Christians not loving one another .

Christianity carries no Gall , even towards utmost Strangers , upon the account of its being the true Religion , much less towards those that are truly Christians , though not each uniform with one another in all things .

The great Scandals against this Love are , private Men think it justifiable not to love those that have injured them ; but this Case hath been considered , and a forgivness of seventy seven Injuries in a day , upon Acknowledgment Mat. 18. 22. Luke 17. 4. and Repentance , been taken care for , that Love may be continued . The forgivness of God and Christ , is set us as an Example , and that it may the more affect us , the odds between our Offences against God , and all Trespasses against our selves , is stated as disproportionate as ten thousand Talents to a hundred Pence .

But however Men think , they may justly not love where there is a difference in Divine matters , in matters of Religion : This is the cause of God and Truth , and yet this is generally but the greater Scandal ; for when the things that Christians differ in are small , and that they agree in great and momentous things , it is evident the Integrity , Honour , and Interest of Religion should much more unite , and indear , than little Interests divide .

In things that are evidently contrary to Divine Truth ▪ and the Law of God , there is a just denial of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with respect to that Evil he travels with , as the Apostle John , the great Minister of Love , teaches us ; and a Method for Reformation or Rejection , as our Saviour , agreeable to that Law in Leviticus , prescribes us ; not to smother our Mat. 18. 15 , &c. Lev. 19. 17. hatred or disgusts in silence , and reserve by concealing the fault , a constant cause and store for our Anger or Ill-will , but to bring it to an open procedure , that either our misapprehension may be rectified , or the person reformed , and so our love either way restored ; or a just reason appear , not for our hatred , but for our limitting the extent of our Love : In such a case it ought not to be as is due to a Christian , but to a Publicane , or Heathen ; who is still the Object of our Love , but not of that kind , that degree of Love adjust to Christians ; but this must be in a case clear and evident , not every Dispute . The Truth of Christian Religion , and the great Design of it , is the Salvation and Happiness of all the Servants of Christ , and with an Universal Favour to Mankind ; and this is preserved only in Love .

Every thing then that cools and destroys Love , under a shew of Just and Right , is a Scandal ; because it overthrows Christianity , which is indeed a Religion of Love , and makes a man of great Name , Pretence , Authority in the Church , a nothing .

It is a Scandal , for it rises from Scandal ; it hath the ill effect of Scandal , both ensnaring and destroying , and it tends to further Scandal .

It rises from Scandal ; he that does not Love hath some Lust , some interest of Profit , Dominion , or Pleasure , that he serves under a name of Religion : They that cause Divisions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Divisions in affection , taking advantage Rom. 16. 17. of Dissents in Opinion , these serve their own Bellies : That Lust which they cloak with Religion , that baser Interest they cloath and cover with a better name ; that Lust so disguised deceives them , and enslaves them under it self : This moves to further Scandal ; every one that does not comply with the humour of this Lust , and serve it , he appears as the Irreligious , or the Factious disorderly Person ; hereupon he must not be received , or continued in the Love due to a Brother , a Christian ; though the case be nothing at all to true Christianity . Our Saviour , as aware of this , in his so severe caution of not Scandalising little ones , immediatly subjoins those dreadful Precepts of cutting off the Right Hand , &c. that Scandalise our selves , as implying , they are the great causes of our Scandalising others . This still moves on to further Scandal ; Scandal to Strangers , who thereupon look upon Religion as Austere , Morose , and Cruel , and so are discouraged from coming in to it : Scandal to those , whom our Saviour calls the little ones in Christianity , whom it may be he so calls , not that they Marc. 9. 4● . are always so in themselves ( when yet despised ) but because they may be only so in the Eyes of those that despise them , and think not the honour and regard owing to Christians due to them ; or because , take the meanest in Christianity , or those we think , or are indeed in most danger to be lost , our Saviour in a Scheme , in a Figure of little ones , would represent , they ought to be the most cautiously and tenderly treated .

Lastly , They themselves become Scandalised too often to much higher degrees of Scandal hereby , even against those things that carry the truest , and most genuine Spirit of Christianity , because they would go as far off as they can , and be most unlike those from whom they dissent in some things ; that neither their Praying , their Preaching , their Phrase and manner of speaking must be accepted by them , till they even desert the Examples of the very Scripture it self in those things ; and come too near Burlesquing the Sacred guise of them , or at least , what is so nearly united , that the reproach that falls upon the one falls upon the other also ; and all that they may be sure to stand far enough off from the adverse purity of what they have espoused ; whose Opinions while they seem to strike , the things most agreeable to Scripture , are the Sufferers too often . But he that loves his Brother , has no occasion of this 1 John 2. 10 , 11. sort of stumbling ( which is not far from the Apostles meaning ) because as his Soul is rightly compos'd , and not Clouded with dark and black passion , so he hath no Temptation to dislike any thing in true Christianity , out of Hatred to his Brother who professes it , but an additional Obligation to keep the Truth entire , out of Love to his Brother who is united in it with himself ; and therefore it is said , hereby we know we love the Children of God , when we love God , and keep his Commandments ; when our love to them ingages us the more close , in a Religious Union with them . He that hates his Brother , is ready to fall out with every thing that he is for , and knows not at what he stumbles , whether it be truly of God and Christ , or not , and so is no just occasion of stumbling , though he stumble at it . 1 John . 5. v. 2.

6. The Government and Authority God hath vested in Conscience to understand with God for it self , and the Soul ; and to guide it self according to his Command , who is its only Father , and it ought to have none upon Earth , beside him ; even as Christ is its one Master , is a Grand Principle of True Religion .

And this is of so great concernment , that though the thing be good a Man does , yet if he does it not upon a Judgement , a Sense , a Dictate of Conscience ; or if that he refuses be truly Evil , yet if it be not rejected in the same manner , upon the same Motives , neither the one nor the other arises to a Religious action , or is accepted with God , as done in his Fear , but is a vain honour of him .

Now to the discharge of Conscience , in this it s so high Office and Trust it owes to it self and the Soul , that it be richly and abundantly furnished with the knowledge of the Divine Will , and the Word of God dwelling in it ; that seeing it is both the Scribe and Doctor , or , if I may so speak , the Bishop of the Soul within it self , it be as the good Householder , that brings forth out of his Treasury things new and old , that it attend to all Means of Instruction for the Kingdom of Heaven , entertain all Wisdom , lift up its voice for it ; seek it as Silver , and search for it as for hid Treasure .

And that its influence may be powerful and effective upon the Soul , to all Holy and Heavenly Obedience , there must be a just preservation of its Authority , and good Conduct , that so it may promote the Soul into all goodness , having gained a high Reputation and Honour , by the success it hath had already , and the comfort and good expectation it raises within the Soul , upon its happy Government : For the upright man , from this vigor of Conscience , holds on his way , and grows stronger and stronger ; and Job . 17. 9. Prov. 4. 18. the way of the Just becomes as the shining Light , that shines more and more to the perfect day .

And therefore one of the principal Scandals Scripture remarques upon , is this , When Conscience , upon any Sollicitation , upon any Insinuation , or Usurpation upon it , betrays this Trust , and surrenders it self to any other Dictate or Authority , but that which is Divine ; and that shining within it self , and so assuring it by its Rationality , Goodness , Purity , Majesty , that it is from God : To take any thing upon trust from Men , that it does not try , and examine , or to let go any thing it hath so tryed and examined , and found good , upon any pretence whatever , is indeed to be Scandalised ; that pretence , that does so assume over it , and prevail with it against it self , Scandalises it .

For the charge of representing to the Soul , the Authority of the Divine Laws , is committed to the Conscience ; the supream Moderation is in God , and the Divine Law ; yet it is transmitted into the Soul , it enters thither through the Dictates of Conscience ; whatever then so imposes on Conscience , as that it recedes from its Government , Scandalises it ; for the Government of God is lost also thereby .

And though Conscience cannot justifie a man in any error , nor ought to possess a Man with unnecessary scruples ; yet still the main Government of Conscience deriving it self from God , and the true understanding of his Will , is by no means to be shaken .

For Man , as a Rational Creature , as a Creature of Religion , cannot obey God , but by the Mediation of Conscience . He must know , and judge within himself , what is the Divine Law , and obey it . If he does in Conformity to that Will , and does not know it , it is not true Obedience , because it is not Religious ; it is not reasonable , or rationally Religious Obedience .

The Obedience of God is seated in the Judgment , in the Conscience ; if these Reins are slack and loose , if this Golden Bridle be neglected , Men know not whither they may run , upon what they may be driven , and never discover the danger . A man cannot distinguish what is from God , from what is not ; if this gust of the Soul be not quick , vigorously exercised , and left free .

Conscience may be instructed , advised , perswaded , yea , even menaced and terrified by the Applications of the Word of God to it ; nay , it may be over-ruled by Lawful Authority , wherein it turns Apostate , or Renegade to Natural Religion ; yet it can never be Lawfully depos'd , or put out of Authority : The Mystery of Faith , the Rule of Obedience , the Consolation and Vigor of the Soul , are all preserved in a pure Conscience , and Shipwracked together with it .

Now because Conscience is placed by God in this great Trust and Dignity ; it becomes , and it must needs become so great a matter of Scandal , as the Apostle discourses : when Conscience not duly regarding its own light , and inward Sense surrenders it self to a forreign Rule ; steers it self by a compass out of it self ; says , another shall be wise and see , and Dictate for it ; and so gives up it self in an implicite Faith , and blind Obedience .

Here is Scandal in its Delusive , Deceptive Power ; a Man thinks it modest , cautious , a point of Honour and Subjection to those that are above him , to be carried by an Authority out of himself : Conscience hereupon deserts its own Principles , and its own place in directing according to them : Upon this it falls into all the miserable consequences , the mischief of Scandal . Conscience is wounded , grieved , weakned , and lies prostrate ; and without Repentance , the work of God in the Natural , or new Creation , is destroyed , and even the Man for whom Christ dyed perishes .

God hath concredited the Keys of Knowledge and Jurisdiction within the Soul to Conscience alone ; and I cannot find that it can be at all excused in resigning them into any Hand , but his that gave them ; no not to an Angel from Heaven .

The Ministers of Religion , and Magistrates in their place , have these Keys , as they are Administred without a Man , to offer and press upon him all considerations of his Duty .

But every Man must see with his own Eyes , and not anothers for him , he must be enlightned by Beams and Rayes that shine within his own Soul : He hath a private double Look upon himself , and none may open and shut but Conscience , in and with God : whoever else does , becomes a Father , and a Master upon Earth to him , in the place of God and Christ .

Upon this account the Apostle lays down these three Rom. 14. 22 , 23 ▪ great Positions .

1. That whatever is not of Faith , of a free and full perswasion of Conscience , is Sin . For though the Natures of things cannot be changed in themselves ; yet as we are conversant in them , it is an undoubted Rule , Bonum oritur ex integris causis . Every thing conspires to , and concerts Good ; but Evil being a declension and fall from Good , every degree of fall or aberration from Good , is Evil ; and this Plenipotence of Conscience , committed to it by God , is a prime necessary in every good thing , and the want of it greatly evil ; though it hath not an Omnipotence of changing Nature it self .

2. From hence it follows , he that does , and doubts in what he does , is condemned in his doing ( whatever the thing be in it self ) because to him it is so far Evil , that he does it against that Domestick Authority of Conscience .

3. He is a happy Man , that ( especially having fallen into doubt ) in doubtful things is come to so good a Resolution , as not to condemn himself in that wherein he allows himself . He that hath a good assurance rising , neither from Ignorance nor Carelesness , is a happy Man ; by way of Eminency . It is a rare and extraordinary happiness , and he that hath not , but is perplexed with Doubt , ought not to be as a Lamp despised ; he deserves great tenderness and compassion : As I shall more fully have occasion to observe under the Second Head ; viz. Scandal about Indifferent things ; to which I now proceed .

And I am here to undertake a particular and distinct consideration of Scandal ; as it hath a most peculiar interest in those so famous Debates of the Apostle , concerning indifferent things , Rom. 14. 1 Cor. 8. & 10. when they can any way be suppos'd to relate to God in the Notions of Religion , or have a presence , how circumstantial soever , in Divine Worship .

But before I enter upon this undertaking , I must remove two Prejudices .

1. It must be acknowledged , Scandal in these cases hath been indeed made Trivial , by some Mens injudicious Zeal , and ignorant dealing with the Apostles Sense herein ; who having a crude Conception of Scandal , from what he hath spoken of it , as a most formidable Evil , both in him that gives it , or takes it , have therefore called every thing Scandal that displeases them ; and mean nothing by being scandalised , but that they have greatly disliked such or such things , without any other hazard of falling into sin , than what is to be feared from their indiscreet anger , and too often over-passionate Inflammation ; whence hath risen this Scandal , dangerous enough , That many are ready to believe , there is no such thing as Scandal in Indifferent Things ; except what unknowing Zeal in a ferment creates ; or at least have not taken into their thoughts this kind of true Scripture Scandal , or entertained a just fear of running into it , or ensnaring others in it .

But it will be evident to any one that duly weighs , that the Apostle proceeds upon much deeper and more grave Considerations .

2. On the other side , the Fear of Scandal or scandalising hath been blown off by some , upon this mistake , That Men can be in no danger to be scandalised , who keep far enough from being drawn by Example into any thing they dislike , and are sufficiently angry at : The Obstinacy of such , they think , is a sufficient Bar to them against Scandal , and against any ones being guilty , as an Author of Scandal to them , how hardly soever they press upon them ; while they profess so loudly their Dissent , they must not so much as name Scandal , without the imputation of gross Ignorance .

But it is to be justly apprehended , a man may be He , by whom Scandal comes , though it find no place in him against whom it comes ; as hath been already observed .

And further , Though the Apostle hath in these two Instances fixed chiefly upon that sort of Scandal , within which men are drawn by following Example against their inward Sentiments ; yet , by a parity of Reason , Scandal is to be suspected to have much larger compass , even in things of Indifferency , and lying farther off from mens doubtful complying in what they have Example or Command for , than that such complyance should be the only measure of Scandal therein .

And even in those that do comply with freer minds , there are more secret Paths and Tracks wherein Scandals are laid , than they generally and openly make complaint of , and that not only in regard of inward Doubts , but upon other accounts also .

I shall therefore lay down these two Preparatories , to make these Discourses of the Apostle more concerning to us .

1. That we have great Reason to be assured , they have their Foundation in the Denunciations of Woe by our Saviour upon the World because of Scandal ; upon him by whom Scandal comes , by way of transcendency ; and his Admonition to all , that Scandals must needs come : For the same Divine Spirit of Truth descended from the Master upon the Minister , and fram'd like Apprehensions in him , when he spake afterward of the same point . Nay we have Reason to believe the latter Discourse looks back upon the former , because it was undoubtedly well known to Christians then , and much more to the Apostle ; who , besides that he had immediate Revelations , most probably from the Lord , even of those things that were written by the Evangelists , gives proof he had a very peculiar care to know all He had spoken , and a singular respect to it ; for he expresly quotes our Saviour in those immediate Revelations , as in the Case of the Lords Supper , 1 Cor. 11. 23. in what was written in the Evangelists , as in the Case of Divorce , 1 Cor. 7. 10.

And lastly , in what he had attained , as well testified , though not recorded , as in that Acts 20. 35. Remembring the words of the Lord Jesus , It is more blessed to give than to receive .

It is not therefore reasonable to suppose , in such Discourses of Scandal as these , he neglected so solemn a one as our Lords upon it . The Little ones in the Evangelist , and the Weak Brethren in the Apostle ; the Wo in the one , and the Conscience in the other ; grieved , wounded , weak Christians , stumbling , falling , perishing , and being destroy'd , are of near affinity in their sense : And those even Abjurations of Occasions of Scandal , It is good neither to eat Flesh , nor drink Wine , nor any thing whereby thy Brother Rom. 14. 21. stumbleth , or is offended , or is made weak : If Meat make my Brother to offend , I will eat no Flesh while the World standeth , 1 Cor. 8. 13. lest I make my Brother to offend , or scandalise my Brother : These so solemn Renunciations of Scandal are not far off from our Saviours Wo upon him by whom Scandal cometh : and that great Aphorism , Happy is he that condemneth not himself Rom. 14. 22. in that thing which he alloweth , is grounded upon that ; Scandals must needs come , they force an Entry at every the least Advantage ; and therefore , Happy is he that can preclude them .

2. That seeing the Instances of Scandal the Apostle debates upon , viz. the Jewish distinction of Meats , and Eating things offered to Idols , were of a narrow and particular Nature , and of a daily decreasing Occurrence ; the Apostles so laborious and industrious handling them being preserv'd in Sacred Records , and transmitted down to after Ages , argues , he , or rather the Holy Spirit by him , designed to remonstrate to the latest Posterity of Christians , the great Play , Scope , and Force of Scandal in these Indifferencies , and in all Cases wherein they may fall out to be Scandals ( though not after the Similitude of these ) the danger of scandalising , or being scandalised .

Having thus far premis'd , I come now close up to these Apostolick Debates themselves ; of which I shall make such a Platform , with all possible brevity and conciseness , as may comprehend the whole Doctrine of the Apostle upon these two Cases , and then balance with it the whole Nature of Indifferents , as they come into such an Account of Religion as I have before suppos'd .

The Platform I lay down in these Parts of it , all drawn out of these Debates .

1. The stating of the Nature of Indifferents in relation to God . 2. The way how Scandal invades Indifferent things , when come into such a Relation . 3. The several ways of Scandal playing it self upon Indifferents . 4. The great Considerations against pressing Indifferent things , when they are come into Scandal , so much as by Example . 5. The Answer of the several Objections that may be used to disparallel Indifferents ( because of other Circumstances ) with these Indifferents .

I begin with the first , the stating the Nature of Indifferents with relation to God , in these four Characters of them .

1. They are things in themselves Lawful , Innocent , and in their Use , as of themselves , no way displeasing to God . So the Apostle pronounces , with great boldness and earnestness , of Meats that were forbidden under the Law of Moses : I am ( saith he ) in respect to them , perswaded by the Lord Jesus , there is nothing unclean of it self , but all things are pure .

In the Case of Things offered to Idols , he declares , All things ( viz. of that kind ) are lawful , that is , with regard to the things themselves , if they are used aright , if they are taken by the right Handle .

Although Meats have been offered to Idols , yet there is no such thing as an Infinite Evil , that can taint what God hath made good . There is one God , the Father , of whom all 1 Cor. 8. 6. things are originally , and we in him , and for him ; and in or for no Idol or Demon : There is one Lord Jesus Christ , the Mediator , by whom , in a reconciled and attoned State , after the great Corruption and Curse by Sin , are all things , and we by him , and by no Demon-Mediator or Intercessor . This Right , Title , Claim , and Propriety of God , and Christ , no Demon can expulse . God and Christ so fill all things , that an Idol can be but a Nothing .

2. These Indifferents , or the Use of them , cannot commend us to God , as of themselves : we are not the better if we eat , or the worse if we eat not ; Meat commendeth us not to God .

3. There may yet be so Religious and Advantageous Use of them , as that they may , by the observation of all due Circumstances , and the elevation of them to the best and worthiest Ends , be Occasions ( I say , Occasions onely ) of Religious Service , and Glory to God , and that on either side ; which shews their Indifferency ; for one side may be made an occasion of Religious Action , as well as the other ; and so neither side obliges us more than other : He that eateth , eateth to the Lord , and giveth God thanks ; He that eateth not to the Lord , he eateth not , and giveth God thanks . He that eateth Meat offered to Idols , in Gods Right , and not in the Right of the Demon , is a Partaker by Grace ; or Divine Bounty , through Christ . For , the Meat is Gods , and his Provision ; and the Idol , to him that understands , hath nothing to do with it ; and therefore he giveth God thanks , and not the Idol . It is in relation to these things , the Apostle commands , Whether you eat or drink , or whatever you do , ( that is , or not eat , or not drink ) do all to the Glory of God .

4. They may be used amiss both ways . In some Circumstances , It is good not to eat Flesh , or drink Wine , even while the World standeth . They may in some Circumstances be inexpedients , and not edifie ; that is , by a diminutive way of speaking , run counter to the Ends of Edification ; and Scandalise others . They that have knowledge concerning their true nature , and the best use of them , may yet so use them , as to sin against the Brethren , and wound their righteous Conscience , and so sin against Christ . But they that Eat without knowledge , Eat so as to Eat with Scandal to doubt , and be damned in their Eating .

On the the other side , they which use them not , that Eat not , that will not Eat , may so not Eat , as to turn them into another sort of Scandal , while they grow superstitiously affraid to touch , taste , or handle ; and therefore he that useth Indefferent things aright , only makes use of that side of them he chooses , as an occasion or acting ●o the Glory of God , as he desires to do in all he does , without placing any weight on either side of the things themselves .

The Christian fully perswaded in his own mind to eat eateth , and giveth God thanks ; but knows meat commends him not to God , makes it no matter of Religion to eat , and so in case of Scandal forbears it . The Christian that eateth not , maketh use of the liberty he hath , as in an indifferent thing , not to eat either meats unclean according to Moses , or things offered to Idols ; without laying any stress of Religion upon his abstinence in either , but only the assurance he is not the worse in not eating , and thereby avoiding the inconvenience of either doubting in himself , or scandalising any other : In the same manner he maketh use of his liberty in distinguishing a Day , upon any good occasion , that was distinguished under the Law , without observing of Days as a point of Religion , but only places a Religious Action on that Day , according to the liberty he hath in an indifferent thing : And so avoids the Doubt in himself of not observing what is Commanded , and the scandal to any other .

But now he that not eating slips unawares into a surmise of Evil in the things themselves , and that he does a great act of Religion in not eating , and so dares not touch , taste , handle ; or he that would gain , as he thinks , upon God by observing Days , he falls into the Scandal of making his Weakness a part of his Religion ; even as he that for the vaunt of his liberty eats licentiously , and carelesly of others ; or thinks in eating he does God service : or in eating slides into his old awes or pangs of Devotion to the Idol , and eats in his Right , to his Honour , and so is defiled : or lastly , eats when he is in doubt of the lawfulness , upon the credit of Example , which is the proper Scandal the Apostle aims at .

Now from all these Characters it is most evident ,

1. Indifferent Things are far below the Scale of Divine Institutions , though these Institutions are but Positive , and not of Eternal Goodness and Righteousness .

All the Appointments of God and Christ are lifted up into that state the Divine Appointment designs them to ; and shall , if used according to those Appointments , be made efficacious to those Ends for which they are appointed , according to the effectual working of that Power and Grace from which they received their Original : So that they do make us better , they do commend us to God , if we observe the Will and Law of God concerning them ; and we are the worse in the sinful neglect of them , according to the degree of neglect .

2. They are not of the Scale of those things , wherein that Order , of which God , by the very laws of Rational Nature is the Author , stands ; and not of Confusion ; so that though this Order runs , or ought to run along , and conduct all Humane Actions , and so is not in it self a point of Religion ; yet when it is applyed to Religious Services and Actions , doth indeed commend our Religious Actions and Services to God , and the contrary is an Evil.

3. Of the same account is that Euschemonia , or Decency of Religious Actions , required by God before himself , and before the Holy Angels , of which the Apostle discourses ; Every man praying with his Head uncoverd , dishonoureth his Head ; every Woman praying so , ought to have a covering on her Head , because of the Angels ; such a distinction of Sexes being founded in Nature ; and in what is beyond Nature , the grave Customs of Ages and Places , carry a great weight of Determination .

4. The most indifferent Circumstances , that yet most necessarily attend all serious , and important humane Actions , ( and therefore Religious Actions ) when once determined , by the Prudence and mature consideration of those that have greatest right to determine therein , as Times , Places , and general Order of Publick Worship , become ( however indifferent in themselves ) yet above indifferent in their Observations ; because the undue change of them is not only Levity , but approaches to Frenzy .

And now I have so far settled the Nature of Indifferents , that I think no variety of Circumstances can make an alteration in any , more than in those Eternal Laws of the Natures of things . I come therefore to the Second thing in the Platform I have given of the Apostles Discourse , viz.

2. To inquire how Scandal invades these so innocent Indifferencies , when they come into a Relation to Religion .

And the very ground or advantage of its entry , is through this very Relation to Religion . For therein is the very Center of Scandal , as a Corruption of the best thing ; there is its great Power and Sting , to disorder the state of things betwixt God and Man ; and the more any thing comes into that consideration , the more efficacious is Scandal upon it , if not warily prevented .

And it is therefore the most Christian Policie , to leave all things without the Line of Religion , or Religious Worship , that can be spared , and are not of necessary use to it , to cut off all broad Phylacteries , on that very account , that Scandal is so attempting , and invading , and nothing safe from its Assaults ; even as indefensible Buildings in a Garrison are pulled down and slighted , lest the Enemy make advantage of them to cover himself . Incumbring Religion with Indifferents , more than needs must , are but so many Shelters for Scandal .

Scandal then , in Indifferent things pertaining to Religion , is an Occasion taken upon them , as they stand in that Relation , to act , under some pretence , contrary to any of the great Principles or Laws of Religion .

Indifferent Things are brought into a Relation to Religion ,

1. By some Appointment of God , who alone hath Right to do it , exalting Indifferent Things into a Goodness above their Nature , or for wise Purposes depressing them below their Nature ; which Appointment ceasing and expiring , they return each of them into their own natural Indifferency , and are alike good and clean ; and upon the just Level of their first Creation , of themselves are nothing to Religion , especially as it is perfected in Christianity . This was the Case the Apostle treats upon to the Romans : There was a Law of God by Moses , distinguishing Days and Meats ; this Law was out dated by Christ ; all things hereupon returned into their original State of equal Goodness and Cleanness , and were wholly alike , as to any Religious Account of them , to all that understood the abolishing of that Law , which at that time was but beginning .

2. Indifferents are brought into a Relation to Religion , by Mans Idolatrous or Superstitious Transmutation of them out of their Natures , either above or below themselves ; which being greatly abominable to God , as injurious to his sole Right , and very destructive to Mans Soul , debauches these Indifferents into great Impurity , to all that with Design and Resolution will understand and use them so changed : To them that are unbelieving and defiled is nothing pure , but even their Mind and Conscience is defiled . Tit. 1. 15. But being understood aright , and according to their Nature , they return to their own Innocency and Purity , that is , the Purity of their Creation , and Disposition by God , ( for to the pure all things are pure ) and to an Indifferency every way , in relation to Religion .

This was the Case the Apostle reasons upon to the Corinths .

The Meats offered to Idols , the Idols Temple , were most impure to the Idolaters , and Superstitions :

Yet the Idol could not expulse God's Right , nor change the Nature of his Creation .

This was most amply declared in the Gospel-state of Things .

They that understood this , had a most Lawful and Free Use of those very Places , and Meats , that were so polluted by the Gentiles : So that whether they eat , or not eat , it was all alike , in the things themselves , upon any Religious account .

3. Indifferent Things may be made Appurtenances to Religion , without being extravasated from their own Nature of Indifferency , by being put by the Authority of Ecclesiastick , or Civil Rulers , into a constant Concomitancy or Attendance upon such or such Religious Services , solely upon the account of that Humane Significancy , Decency , and Order the Nature of Man is apt to clothe all its Actions with . Just as in all Instalments of Magistrates , in Courts of Judicature , in Proceedings of Justice , in all the Grandeur of Humane Actions , there are some Rites , Formalities , or Ceremonies , Men find out , that give Order , Life , and Grace to the Carriage of them : Even so in Religious Services it is suppos'd they have the same Liberty ; God is not so rigorous , as to deny it to them ; they may appoint some things of a meer Humane Significancy , for Edification , which remain still perfect Indifferents , and only wait upon Religion , and preserve Discipline ; and yet they may be impos'd , and pinn'd so fast to Religion , that All must be observ'd together ; no Publick Ordinance may be enjoy'd , with Allowance and Approbation , without them .

Now whether there is such a Liberty granted by God to Men , to adjoyn any thing to his Worship , especially so as to be made the Publick Standard , is more than the wisest can , I doubt , resolve in the Affirmative , to satisfaction : There are so many Appearances from Scripture , from sound Reason , against any more than is commanded by God himself , or is of absolute Necessity , Order , or Decency , so as to offer it self to every sober Man .

But allow to these Institutions of Men all the Privileges of Indifferents , of these seal'd Indifferents , declar'd so by the Apostle , so that you allow no more ; ( for more cannot be allow'd , except you change them into Doctrine , which makes them worse : ) Allow , that they are the weak , who do not understand their full Freedom herein ; then it follows , He that uses them not , must not indeed think himself the better for not using them ; but still he has liberty , as in a thing indifferent in it self , not to use them ; and he ought by no means to use them with doubt , and so long as they appear unlawful to him ; for then comes upon him that Thunderbolt of the Apostle , If he doubts , and yet does what he doubts of , he is condemned ; because whatever is not of Faith , is Sin . He that is fully perswaded in his own mind to use them , may use them ; and they ought to appear of that Value to him , that he can give God thanks for them with understanding ; for that is one Character of the Apostles Indifferents , and a severe Test upon them it is .

But yet he must not think himself the better for them , or that such things can commend him to God .

He must not use them to the scandalising the weaker than himself , even while the World standeth ; that is , while the Reason of Doubt can in the Nature of that Reason remain .

And he must allow , that his Indifferents are as subject to Scandal , as the Indifferents the Apostle discourses upon are ; and if the very reasonably-to be-suppos'd Scandal in these ( of themselves ) so harmless Indifferents , be well consider'd , I doubt there will be found a great and wide Sea for this Leviathan to roll it self in . Now that I may make this Consideration more orderly , I shall distribute it according to the several Ranges of Persons concern'd , and endanger'd by Scandal in these Indifferents . And I begin with

1. Those that comply with that side of them which the Strongest chuse , that is , the Use of them ; because this is immediately under the Apostles Eye : I say , that comply , but are not fully perswaded in their own mind . Now the Apostle imputes their Compliance to the Power of Example , which is the freest sort of Compliance : For , though he had taken notice of Despisings in the former part of the Discourse , yet he waves that ; Impositions by Church-Censures , or Penalties , were quite out of his Thoughts ; he arrests them upon Example , the most ingenuous sort of Compulsion , and submitting to it the most spontaneous Conformity : Yet both to the Romans , and the Corinths , here he places the danger of scandalising and Scandal .

If thy Brother ( saith he ) be grieved with thy Meat , that is , not grieved that thou eatest , but drawn to eat , as thou dost , yet not perswaded , as thou art , and so receiving a real Wound and Grief in his Conscience , by following thy Example , thou walkest not charitably . More expresly to this purpose the Apostle speaks to the Corinthians , If any Man see thee , which hast knowledge , sit at Meat in an Idols Temple , shall not the Conscience of him that is weak be edified to eat those things which are offered to Idols ? Thus evident it is , Example is that which the Apostles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the very words points to . Now in that he lays this sort of Scandalising so low as in Example , he plants his Argument with greater force against any other Way , that is more forcible than Example . Here then is the Scandal , as given . The Scandal taken , is the rushing against that Principle of Religion , That the full sense of a Mans own Mind , and what is to him of Faith , is in Indifferent Things the Square of his Actions ; and the contrary is Sin , and Scandal . This is most evident in the Apostle to the Romans ; his whole Discourse runs into this , as the Scandal he intends to speak of . To the Corinths it may be more Dispute where the Scandal lay , because the Sin seems to be a Relapse into Idolatrous eating , in an Idols Temple , the Meats offered to Idols : And that Expression , of eating with Conscience of the Idol , things offered to Idols , as offered to Idols , is at the first view almost enforcive of that Sense ; but by closer attention , it appears much otherwise : For , I observe , the Apostle upon the occasion discourses first the Case it self , in the eighth Chapter : In Chap. 9. in a Figure transferred to himself , he treats the necessary Retreat from our own Liberty in some Cases , as a motive to all Christians to do the same . In the tenth Chapter he discourses the great danger of Idolatry it self , which might be drawn as a Snare upon both the weak , and the strong , by often Converse with Idolaters , and their Rites ; and the intolerable Guilt and Danger of that , made forcible by several Arguments ; and then towards the end of that Chapter , resumes the plain Case of the weak , who not understanding Gods superiour surmounting Right , over the Idols , consider'd only the great evil of eating in honour to the Idol , and believed the Meat and the Temple irrecoverably defiled by it : They had not the knowledge , that an Idol was nothing , and therefore could not affect things themselves , to all that keep themselves pure , and know that Gods Right overcomes , and his filling all things excludes all others , and their Right becomes a Nothing . But some not having this knowledge , eat in a Temple Meats that had the Idols Superscription and Image upon them ( as they thought ) not in any Honour to the Idol , but tyded along by Example to communicate in what they yet esteemed defiled and polluted , though indeed it was not so , but to those that esteemed it so . This Point the Apostle plainly enters upon , Chap. 10. v. 23. going off from that of Idolatry , in these Words , All things are lawful , &c. And ver. 28. he thus opens what he intends ; If any Man , as in a fright at so hainous a thing , as eating the defiled Meat , that had been consecrate to an Idol , say unto you , This is offered in Sacrifice to Idols , eat not for his sake that shewed it , and for his Conscience-sake , not thy own , that was scar'd at it , as if unclean in it self , and yet might be drawn to eat it , as such , by thy Example , not Idolatrously , but with a doubting Conscience . And the very same Reason , why out of this Case of anothers Scandal , a Man might eat , even because the Earth is the Lords , and the fulness of it , his Right cannot be retrench'd , nothing can be made unclean in it self that is Gods ; the very same is given for not eating , in case of Scandal , The Earth is the Lords , and the fulness of it ; that is , We are not tied up to one Thing , to assert Gods Right in that only , that we must needs run our Brother into Scandal for it : The Earth , that has room enough ; and the Fulness of it , a full Table ( besides that suppos'd to be the Idols ) is the Lords , and his Bounty to be enjoyed in all , acknowledged , praised in all ; so that we may please All , that is , consult their truest Good , and give no Scandal ; for that the Apostle means by pleasing , and opposes it to grieving and wounding . Thus large I have been in bringing the Case to the Romans , and to these Corinthians to much the same level and pitch , ( except the Meats be suspected fouler by Dedication to an Idol , than by the meer Mosaick Interdict ) that the main Point of Scandal might be setled . For , though I shall allow just Consideration to all other Points of Scandal , and to the other Interpretation , viz. That the Apostle discourses against those Idolatrous Contaminations those Pangs of Devotion , and Reverence of the Idol , the tender new-converted Christian might relapse into , by eating in the Idols Temple , at the Idols Feast ; yet the main Point is , eating with offence , with a Conscience not satisfied , the Meats that were pure in themselves , but to them appeared impure ; as is evident by the much different sharpness of Style the Apostle uses in the danger of Idolatry , and the Case of the Doubting Conscience .

The immediate Principle offended against , is then , The Government Conscience ought to have over Man , appointed it by God , against which nothing Humane ought to prevail , nor can do , but with the great mischief of Scandal .

Besides this , there is some other Rule , or Principle of Truth , guiding Conscience , and pressing upon it in case of Scandal ; for Conscience is not to guide a Man , but as it represents to him some Truth , to guide it self and him by : else , as when the Blind lead the Blind , both will fall into the Ditch . And when this Principle , that presses hard upon Conscience , and to which Conscience defers it self , is over-born , then a Man is scandalised .

The Principle , Conscience , in the Case of the Romans , had lying hard upon it , was this :

Whatever God hath forbidden once , as unclean , is unclean , and is so long unclean , till we know that Prohibition is removed . The weak Christian did not believe the forbidding some Meats as unclean , was removed ; yet by the countenance of Example in the stronger Christians , they were so hardy as to eat , while Conscience was unsatisfied , and so were scandalised .

Conscience in the Corinths had this Principle looking it full in the Face ; To eat in an Idols Right , in Honour to Idols , is an abomination to God . The weak Christian abhorring Idols , or to eat in Honour of them , did not as yet understand there could be a Separation betwixt the Pollution of the Idol , and the Meat , or the Temple where he was worshipped : yet emboldned by seeing the stronger sit at Meat in an Idols Temple , they eat , and were inwardly affrighted at the unclean Meat they eat ; they eat with Conscience of the Idol , the Meat as offered to the Idol , through the force of Example ; that is , abhorring indeed the Idol , and his Meat ; but withal , fearing it , as an Evil , and looking upon the Meat as impure , because sacrificed to an Idol .

In both these Cases the Apostle levels against the use of Liberty in the stronger , against imposing by way of Example , to the scandal of the weaker ; so tender a thing it is to offer but the Lowest Rule of Compulsion in these Cases .

The Imposer then , though but by Example , is he that scandalises : The Complier against the Sense of his own Mind , instructed not by Truth and Reason satisfying him , but by Example leading him , is the Scandalised .

Things being thus stated , let us observe the Scandal it self , how it works in this Case .

1. There is an Act of high Disobedience committed against God , and his Authority , represented by Conscience ; both in that Conscience , deputed by God , is deposed , and Example set up in its place ; as also that a Divine Law upon Conscience it self , supposed to continue in force , is violated ; for though it should be indeed antiquated , yet if Conscience knows not it is so , it cannot act of Faith and full perswasion , and so sins .

2. Conscience is hereupon grieved , wounded , and loses its due Comfort .

3. This begets a Flatness and Formality in all Religious Services .

4. A Lukewarmness to Religion in general ; thus a Man is weakned by his Stumble and Fall , he lies prostrate in all Religious Powers .

5. Conscience loses its due vigour and exercise of Authority .

6. There is danger of Apostacy from Christianity it self , or the true Sense of Religion .

7. Hereupon the Soul is in danger to be lost , and the work of God to be destroyed , and he for whom Christ died , to perish , if not recovered by Repentance . Thus it was with the Romans and the Corinths .

Now to bring this to the Balance with Impositions in Ceremonies , or Indifferents , in after-Times . First , Suppose the Sentiments of the Mind and Conscience of many Christians deeply ingag'd , and lock'd in this Principle , That in the Worship of God , no Man may add , or diminish , so much as to a Point , beyond Divine Institution , and the most natural Circumstances , and necessary Adherencies of all Solemn and Grave Humane Actions : That there must be nothing of Humane Device , for Edification or Significancy , but what is prescrib'd . And no Man can deny , but this is a safe Position , considering both the Stream of Scripture , sound Reason , and the Experience of all Ages , how much mischief hath come stealing up from Ceremonies , as high as to Idolatry and Superstition .

But let us withal allow , That though no Man can be the better for using these Indifferents , nor the worse for not using them ; yet there is a Liberty to use them , without being the worse for using them , if a Man be fully persuaded in his own mind concerning them . It must remain yet , that according to the Apostles Doctrine , every Man that uses them , and doubts of their lawfulness with respect to the forenamed Principle , is condemned in the using them , because not of Faith , and so subject to all the just-now-recounted Mischiefs of Scandal .

And that therefore , He that uses them so as to press those that are otherwise minded , to a Conformity , by his Example ( if it be no more ) , much more if by Despisings , Censures , Vexations , Penalties ; he does not walk charitably , he sins against Christians , wounds their weak Consciences , and so sins against Christ in a high Degree ; and for his Ceremonies , the work of God is destroyed , and he for whom Christ died perishes , if not sav'd by Repentance . Now how high does this rise up to the Woe Christ denounces on him by whom Scandals come ?

For , it cannot but be suppos'd , there are many that are wrought upon , against the sense of their own Minds , to such a Conformity , as wherein they cannot but condemn themselves wherein they seem to allow themselves , or do indeed allow themselves , so far as the outward Act reaches : Who can doubt , but in these days there are such , as well as in the Days of the first Christians ? Yea , happy are many of those that Conform , if they do not condemn themselves wherein they allow themselves , and carry the Mischief of their Scandal within themselves , silently from others , and often secretly from themselves .

And even where Men stand out against all pressure upon them , and will not receive this Dint of Scandal , yet it is still a Scandal offered , while unaccepted .

All this now seems so strong against imposing in things of Indifferency , for fear of Scandal in them , that it is wonder there should be any Imposition known in such things among Christians , for fear of Scandal ; and yet in these very things of Indifferency , Scandal hath run like Wild-fire , bluster'd and roar'd like a Tempest , in these of all things , to chuse , and that in all Ages within the Christian World , and even under Protestancy it self .

But I a● to consider Scandal in a second Rank , viz. of those who do vehemently and zealously fall in with Conformity to these Impositions in Indifferents , yet they may be scandalised , and that very deeply . This Case does not , I confess , arise out of the Apostles Discourses , except by the other Interpretation of the Scope of that to the Corinths ; which gives it not onely , as if Compliance against the Sentiments of Conscience , upon the Trust of Example , were the Sin and Scandal ; but that the weaker Christians , not having the Knowledge of the stronger , doing as they did , and not prepossess'd as they were , that the Idol was nothing , sunk into some Degrees at least of Idolatrous Reverence and Worship , as if they knew no other Reason of eating in an Idols Temple , but Devotion to him : And this kind of Scandal , though I believe the drift of the Apostle is chiefly as I have explained it , yet too often falls out in these Cases . Those Ceremonies that have been promoted into Divine Services , or into the Ornament of Religion , and the Places of it , have been , though dangerously enough , yet not so ill design'd , as afterwards abused by more Ignorant Persons , who greedy and fond of a sensual and external Religion , have been transported upon Superstition , and sometimes downright Idolatry ; and this often noted in Scripture under the very Name of Scandal . Thus I before observ'd in the Case of Gideons Ephod , his House and all Israel were insnar'd beyond the first Intention : Thus in the Brazen Serpent , continued ( no doubt ) in memory of the Miracle ; yet afterwards prov'd so great a Snare , that they burnt Incense to it . And it is most likely , Balaam cast his Snare at first in a less-guilty Feasting with the Midianites upon their Idols Sacrifices , not known to be such poysonous Meat , and by degrees toll'd them on into the midst of the Congregation and Assembly of Idolaters . Thus the Apostles , by Divine Direction , condescending to the weakness of Convert-Jews among the Romans , on consideration of the Divine Command in some of their Rites but just now expiring , degenerated afterward into such a Judaism , that the same Apostle was most severe against it ; and that very Strength of the Corinthian Christians , or at least the Weakness of the Unknowing , following their Example , became afterwards into an infamous Doctrine , the Doctrine of Balaam , and the very inchanting Seduction of the Prophetess Jezebel , who taught the People of Christ to commit Fornication , and to eat things offered to Idols , in honour to them . The bringing in of Pictures into Places of Religious Worship , suppose it as innocent as could be suppos'd at first , yet was abus'd speedily into all imaginable Corruption ; and it is much to be fear'd , all the Remonstrances concerning more Innocent Rites , as they can't vindicate them from Scrupulosity on one side , so can't preserve them from Mens placing too much of their Religion in them on the other , whereby the true Conscience of it is weakned , the Vertue and Vigour of Conscience in things truly Religious , weakned and spent , by having been laid out unnecessarily upon extern Observances ; and loosness of Life , like Fornication with eating things offered to Idols , breaking in upon the Commute of such Flatteries of Conscience for substantial Piety , as the Jews would exchange New-Moons and Oblations , for Justice , and Mercy , and walking humbly with God .

It must be indeed acknowledg'd , not onely Humane Appointments , but even Divine Commands , are subject to the Injury of Scandal ; but with this difference : One cannot be cut off , though Scandal presses never so hard ; the other may , and ought : For , in all things not ordained by God , the Principle sinned against in Scandal is the exceeding Purity of Religion , the substantial Piety , and most Spiritual and Rational Worship of himself God requires and expects by his Word ; and that all things he has commanded be adjusted to those Ends , even as he provided them ; and all he has not commanded , should stand off , or at least be presently superseded , when become the Prey of Scandal . Yet on the other side , Scandal shelters it self under Order , Decency , or Edification of the Ignorant , Obedience to Authority ; and presses on to the utmost under them .

3. The third sort of Scandal arising from Indifferent Things , upon those that will not be at all perswaded to a Compliance with them ; even they may be scandalised , by unlawful and very sinful Censoriousness , and Passion ; placing too much of their sense of Religion upon their dislike of such Additions to Divine Worship ; Divisions and Separations on both sides from the Publickest Worship of God , and National Union in Religion , beyond the Merit and Quality of the Cause , or further than the Case at its utmost extent can require ; and if the Sin of Schism be such , as the endeavour'd Notion of it would make it , a Fall into the great Sin of Schism .

The Principle offended against in this sort of Scandal , is , That great Love of Christians , and Union in Divine Worship , in Truth , and Peace , made so Fundamental in Christianity by Christ and the Apostles .

The pretence of Scandal lies too both ways , That for the sake of such Additionals , we may desert those much higher Considerations , and Reasons , and Causes of Love and Union , and our Obligations to them .

The Apostle represents this great Mischief , not under the formal Account of Scandal , in the Discourse to the Romans , though I doubt not he after refers to it expresly as such , when he joyns Scandals and Divisions together ; but Rom. 16. 17. in the Discourse it self he both sets out the Heat on both sides , in judging and despising , and argues on both sides , with highest strength of Divine Reason , against the Evil both ways .

And this is certain , The more excellent our Religion , the more desirable our Publick Worship and Communion , for the Piety , Rationality , and Order of it , the more pure our National Church , and Association in Religion is , and the greater the Sin of Separation ; the more does the Apostles Argument against scandalising for the sake of Indifferencies , press and urge us : Why should our Good be thought evil of , or blasphem'd ? Why should our Publick Worship , and National Religion , be once thought to be Ceremony ? Why should our Communion be clogg'd with things of no greater avail , than Meat and Drink ? Why should we lose those from our Communion , who own , The Kingdom of God is Righteousness , Peace , and Joy in the Holy Ghost ; and contend for those Divine things , though they have not leisure and freedom for Ceremonies ; when they that serve God in them , though they cannot joyn in lesser things , yet as they are accepted of God , so should be approved of Men ? Or if the Sin of Separation be so great , and even Schism it self , why for our Meat , for our Indifferent things , should they perish , for whom Christ died ; or such a Work of God as appears in them , be destroyed ?

4. The Severity , Passion , Transport beyond the Values of the things themselves , and taking up the Instruments of Cruelty , cannot be without Scandal upon the Imposers of Indifferency ; and those that will needs be Task-masters under them , cannot be without Scandal : For , while they seem to be zealous of Order , Decency , Uniformity , they sin against the Precepts of Love , Vnity , Mercy , Peace , and exchange too often those excellent Pastoral-Staves of Beauty and Bands , for the Instruments of the foolish Shepherd , Zech. 11. 7. 15 , 16. that extend not to any true Acts of Pastoral Care , Visiting , Healing , Feeding , but Tearing and Rending .

Lastly , By-standers and Neuters have the Woe to the World , because of Scandals , coming upon them ; for they mis-judge of the excellent Religion of the Gospel , by these great Miscarriages ; and it falls under their misrepute , as if it stood in Ceremonials : in regard of whom , the Apostle was so cautious , that the Good of Christians should not be evil spoken of , as if the Kingdom of God was only Meat and Drink . For whereas the Substantials of Christianity justifie themselves to the Consciences of all Men , Ceremonials lead to Atheism ; as if Religion were but the Craft of Parties , using Trifles for Interest , Rule , and Domination ; and Differences in the Profession of it , when multiplied by Disputes about these Indifferents , bring mistrust upon all , as if there were nothing certain . Lastly , the Heats , Cruelties , and Persecutions used on these Accounts , cannot but look very strange , and full of horrour , to the very Light of Nature .

For , how can it but appear Prodigie , and Portent , that Christian Religion , that counted upon nothing but Persecution of it self in the World , should turn the Weapons used against it , upon it self ; as hath been most notoriously infamous in the Popish Inhumanities ? Or what Stranger can think well of such a Christianity ? And then more dire it is , that Protestant Religion , branding Popery as a Religion of Blood , shoud be so much as tinctur'd with any of that Spirit ; and that any of these Evils should be for the sake , and upon the account of Indifferents , that are acknowledged to be devised by Men , that are not equal to Gods Law , that may be chang'd , for which other Countries , that use them not , are to be condemn'd ; whereas Substantial Order and Decency are the same throughout the World , some small Local Differences allowed for .

This is the great Cause of Complaint : But on the other side , the Reasons that appear to Dissenters against them are great and weighty in themselves : Let them be mistaken in the Application ; yet a great Reason on the contrary to any thing , if misapprehended , is of much more weight , than a very slight and inconsiderable Reason for it , however true : And , though in a much inferiour Cause , I acknowledge , yet I hope it is not unlawful to make an Allusion to that unavoidable Argument against Atheism , That the enduring of inconsiderable Inconveniencies , though certain , is much more eligible to a wise Man , than the adventure upon intolerable and endless Inconveniency , though suppos'd uncertain . In a like manner , though of a lower consequence , and yet not altogether lower , The great mischief of Scandal , though possibly upon mistake , is not to be hazarded upon , suppose , the more certain little Inconveniences of Mens not conforming to Indifferencies .

But that there may be a more equal Poise of the Matter , I shall briefly present the Objections against Indulgence to Dissenters in Indifferencies , upon the account of Scandal , and the Answers that may be returned to them .

Object . 1. If Scandal were an Argument against things , we must go out of all things , even out of the World , nay , out of Religion it self ; for all things are full of Scandal , even the best things .

Answ. It would be yet a considerable Service done to the World , the Christian World , if but so much of Scandal were defalk'd , as hath its play in Indifferents : The abatement would be above what can easily be believed , if all that hath swell'd the Account of Scandal from Indifferent Things , had been wisely and thriftily cut off , from the entrance of Christianity to this day .

And the Sting of the Argument , why it should have been , and yet should be so , is , That they are but Indifferents that are spoken of , the Use of which makes us not the better , nor the non-use the worse : But the mischief of Scandal is incomputably great , so that the advantage of such an Abatement had brought Infinite Recompence with Usury , in Truth and Peace , for that little Profit , if any , that could grow from barren and dead Indifferents in Religion , though considered as separate from Scandal .

Object . 2. The Apostle himself was enforced to change his Voice concerning Indulgence to the weak , in the Judaique Rites , and to vote the persisting in a Love to them damnable ; and the Holy Spirit brands the Idolothytes conceded by the Apostle , to be afterwards the Doctrine of Balaam : So that the Weakness of Consciences about Indifferent Things becomes so masterless , unruly , and headstrong , as to indanger main Concernments in Religion , if not reformed , the due time of Indulgence being allowed for it .

Answ. The Mischief , if nearly observed , always grows from making more Accessions to the Worship of God , and Religious Services , than God hath made : For the Judaizing in the Galatians , the Will-Worship and shew of Wisdom among the Colossians , the forbidding to marry , and commanding to abstain from Meats , all grow upon the same Root : Even the Idolatry and Luxury of the Idolothytes , came not from a wise and Christian asserting God's Right above the Idol's , but from sinking down into the sensual Worship of the Idol , by a daily Conversation at his Table in his Temple , and uniting Heathenism with Christianity ; of one of which , either Judaism or Heathenism , most Rites are but the Offspring .

The great Danger is either in exalting Gods Creatures into a state , and for Uses and Ends , above what he Ordained them , at Humane pleasure and arbitrament ; or retrenching the Liberty God hath given in the free use of his own Creatures ; for every Creature of God is good , and nothing to be refused , if received with thanksgiving : For it is sanctified by the Word of God and Prayer . Now this cannot alike extend to the Signs and Ceremonies created by Humane Imagination , and imposed with rigour , and that not only on Civil Accounts , which we meddle not with , but upon Religious , where God is only Supreme : At which Door hath entred all the Idolatry and Superstition into the World , winding it self by lesser Degrees , and so mounting it self to the very top .

The great Use of the Apostle's two Discourses , is therefore to be resolved into this one main Position . That upon the account of Indifferencies , wherein the use or non-use cannot commend us to God , we should not Scandalise , nor so much as offer Scandal to any of the Servants of Christ .

In all which it is duly to be considered , That Scandal runs in the Industrious Imposing and binding Observation , either by Example that expects Conformity to it , or any more violent Influence upon Compliance : That which the Apostle therefore perswades to , was not any thing of Ritual Distinction of Days or Meats , but only the not eating such or such Meats , happened in these two Cases to be the Expedient against Scandal , he therefore perswades the not eating upon these Contingencies , as by the by , which was a very easie performance for Christian Charity ; but the Thing he was wholly intent upon , was that great Doctrine of not Scandalising for the sake of Indifferent Things . These Circumstances easily vanished , the main Point remains unmoved . They were only a Scheme , a momentany and transitory one , to display this great Doctrine in , and to present it upon .

When these things grew into a Ritual Religion , the Scheme was altered and shifted , they grew sinful , and were condemned ; the Doctrine stood yet , and for ever stands firm , planted upon them .

Object . 4. The Rites used are such as are recommended from Antiquity , and were of use of old , in the Primitive Church .

Answ. Allow it to be so . All that can be collected from thence , is but Example , wound up to its highest Peg , when it does not reach Christ : And whenever it does not reach him , it does not bind . Be ye followers of me , as I 1 Cor. 11. 1. am of Christ , said the Apostle , just about to discourse of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ordinances or Traditions . Those Concurrences , All , Every where , Always , must begin in Scripture , and be found there , else they do but oblige our Prudence , not our Conscience .

Only so far as Antiquity , or the Primitive Church , inables us to see with our own Eyes the Sense of Scripture , or the Determinations of Natural Light and Reason in any Case , so far it obliges us in Conscience . All else is but the Deference of Modesty and due Regard , which cannot weigh against Scandal , except we make the Oracles of Antiquity , equal to the Heavenly Oracles ; and then we must demand the same Certainty of the Divine Inspiration of the one , as of the other , or else we may quickly run into the greatest of Scandals .

Object . 5. The Commands of Lawful Authority take away the Indifferency , and make Necessary , what was before Indifferent .

Answ. The Question is not , Whether Magistrates ought to be obeyed in all things Indifferent ; for that is readily granted , if in all Circumstances they are Indifferent ; nor whether Rites are Indifferent Things , for that is also supposed to be granted ; but the question must be , Whether it is an indifferent thing to give or receive Scandal , upon the account of Indifferent Things ; seeing that may indisputably fall out , or the Apostles Discourses fall to the Ground ; and in one sort of Indifferents , as well as others , else the Apostles Discourse will be ineffectual to any the like Case : Seeing then the Tribunal and Authority of God is higher , than of any of the Supreams of this World , and that Scandal is cognisable only before him ; and that whatever incurs Sandal is inseparable from Sin against God ; it must needs follow , that in a Case of Doubt , from which a Man cannot acquit himself , he cannot obey Men in that , without disobeying God , who hath declared to him , Whatever is not of Faith is Sin ; and he that doubteth , and doth what he doubteth of , is Damned ; that is , Condemned within himself , and in the thing it self : And the Reason in such a Case must be the same , as in a Case of Obeying Magistrates against any express Divine Prohibition . For though the thing doubted of , does much differ , if it be indeed indifferent : Yet the Prohibition is as plain against doing what is doubted of , and what is not of Faith , as in any Case .

Seeing then all Humane Authority must lower its Top to Divine , I cannot see , but that , in Indifferent things in Religion , which is Gods peculiar , for we speak only of that , the Magistrates Power is excluded , in case of real doubt of Conscience , in which a Man can do nothing , but he runs into Gods danger , even as in any other case of such danger , by reason of Sin . And what is offered in Relief , will not avail , viz. That Obedience to Magistrates is certainly a Duty ; but whether there be any disobedience to God , about such or such Indifferents , is in doubt ; and if the thing be indeed indifferent , it is a doubt upon mistake : And then there is a disobedience to God , in an undoubted Rule , and Command to avoid it in a case not only of doubt , but of mistake .

This , I say , cannot avail ; Because the measure is not to be drawn betwixt Obedience to Magistrates in all lawful things , or things indifferent ; but betwixt Obedience to Magistrates , and Obedience to that Rule of the Word of God in all cases of doubt , which is as clear , and as little subject to doubt , as any Rule whatever . Yet does not this evacuate the Power of Magistrates , it being restrained to things indifferent in Religion , and in Doubt , and the Doubt fixed upon a grand Principle of Truth .

Nor is that of greater satisfaction , That in Obedience to Magistrates , there are so many degrees of Good , and so many of Evil in the Disobedience ; but in doing well or ill , concerning Indifferents , there are much fewer Degrees , both of the Good , and the Evil ; therefore Obedience to God , in so great a Morality , as Obedience to Magistrates , is always to be preferred before our doing well in Indifferents ; and the fear of Evil in one , to be avoided much rather , than the same fear in the other .

The Reason of Dissatisfaction is this , That the Measure is not betwixt the Morality of Obedience to God , in obeying Magistrates , and doing well or ill about things Indifferent , but betwixt the Morality of Obeying God in one of his clear and undoubted Precepts , and in another of the same Evidence and Clearness ; which must needs be one and the same , and of the same Rate of Morality : Seeing Obedience to God is the Fundamental Morality .

If it were not thus , the Magistrates Prohibition of Sacrifice of the Cup in the Lords Supper , must exempt from Obedience to God in those Duties ; because Obedience to Magistrates is a Moral Duty , but the other Ceremonial .

But it is out of Measure certain , Obedience to God is both the top and the bottom of all Morality ; and although Obedience to Magistrates is a great point of Morality , yet Obedience to God is so before it , as to be the Measure of it .

Besides , if Obedience to God be to be valued not by his Authority , but by weighing the Precepts themselves , much more Obedience to Magistrates is to be estimated by the Commands they give , of which Indifferents in Religion will never be made out to be worthy to be the Tests , either of their Authority , or our Obedience ; whatever unthinking Men have said therein .

Indeed among the Divine Commands , God hath chosen Mercy , rather than Sacrifice , honouring Parents , rather than Corban , but it is because he hath so declared in his Word , and in Mens Consciences .

But all the Laws of God do harmoniously Conspire , and Subordinate themselves one to another , among which Obedience to Magistrates , and Preserving the Government , and Peace of Conscience , are none of the least , nor of any contest , or distance of unkindness between themselves : Whoso is wise ? He shall understand these things : Prudent ? And he shall know them ; for the ways of the Lord are right in themselves , and lye in streight Lines one to another ; the Just shall walk in them , though Transgressors fall therein .

In fine , Magistrates , especially Christian Magistrates , are as much oblig'd against pushing on Scandal , as private Christians , and more , as they are the Custodes , the Publick Guardians of Conscience . But if they fail in their Duty , Obedience to them cannot disannul the Charges against Scandal , lying upon all Christians , in Relation to one another ; nor can their Laws prescribe against Moderation .

Obj. 6. But when time is allowed to the Doubtful to satisfy themselves , if they come not off from their Scruples , it argues Humor and Faction are highest in the Case ; or a Superstition on the other side .

Answ. The Apostle tells us , it is a very happy , a very rare thing , when Christians surmount their Doubts . Happy is he that Condemns not himself , wherein he allows himself ; It is a very Priviledged Case to be well and wisely satisfied after Doubt ; and therefore it must not be hastily censured , if those that have been unsatisfied cannot presently answer our Lure to the other side .

And the time is much larger , that is necessary in some Cases , than in others : The Ceremonies of Moses , it was reasonable should go off more quick , as Shaddows of the Night , by the brightness of the Gospel , and could never return any more . But the Reasons against eating at an Idols Feast , being nearer Moral , are much more durable , and may last , even while the World stands , where , or when-ever Idolatry has place .

In the first Reformation from Popery , there was Reason to expect , the Superstitious Rites and Customs , that had gained upon Mens Minds with the Reputation of Religion , should be daily wearing off ; but the Reasons of Doubt in Indifferents affixed to Divine Worship , taken from that perpetual Obligation of preserving it pure , setled upon the Base of truest , soundest Reason , and much more favoured by Scripture , well arm'd with Experience of Events , must always continue in force , and so no Time may be large enough for getting off from those Scruples that spring from them , but that wherein they are indeed taken away .

But if any thing of Turbulency , Faction , or Unruliness be supposed to lye deeper than the Scruples ; it is best to unmask it , by taking away so just a Cause to mannage it self , upon and by so great a kindness to Conscience , that ought to be tendered , to heap Coals of Fire upon the heads of such Persons , either to reform them , or condemn them beyond Apologie .

Or if Superstition , and placing Religion on the other side , in having a Zeal against Ceremonies be suspected ; even that does but increase the Scandal arising from these Indifferent Things , and makes them more necessary to be remov'd , as Stumbling-Blocks out of Mens way ; you cure the Superstition on the other side too , by taking away the Cause .

Object . 7. Order and Government in the Church , or National Religion , cannot be preserv'd without such Guards upon both Piety , Order , and Unity ; for besides that Publick Authority hath thought them fit , there are many private Christians zealous of them , and that would be scandalised , if they were taken away , as if the Precept of the Apostle were broken , Let all things be done Decently , and in Order ; and of them greatest care is to be had , as owning the Publique Authority most .

Answ. I have already asserted , in answer to some parts of this Objection ;

1. That Religion and Piety are its own best Guards , and Devotion to God preserv'd most awful , as well as most pure , in its own Spirituality and Truth .

2. That all Natural and Necessary Order and Decency , are always to be secured , as much as may be , as being above the Scale of meer Indifferents .

3. That Unity is to be preserv'd in the Inviolate love of Christians to one another , center'd in those principal Things , Love of God and Christ , and keeping his Commandments ; and not in one Face of Vniformity ; which is , if plac'd upon Ceremonials , in its own Nature , as variable as the Phase of the Moon .

4. I add , The more Publick Societies in Religion are intended , and desired to be , the more Comprehensive the Forms of Union must be . The Prudence , and holy Caution , of that first Council we read of in the Christian Church , is always to be followed : When the Jews and Gentiles were to come into the nearest Union , and as great an Vniformity , as was any way necessary , either in the several Churches , or the whole Church ; when Doubts and Disputes had arisen concerning the Terms of their Union , was that prime Canon made , ( happy had it been , if that Pattern had been ever since kept to ) It seemed good to the Holy Ghost , and to us , to lay upon you no other Burden , than These necessary Things ; one necessary by a perpetual Morality , one other in the fear and danger of Idolatry , or Scandal : The other two necessary at that time , but by alteration of Time they dropp'd off , as to any Religious Import ; except as general Nature may check at them .

5. The Banding of Societies in unnecessary Rites , is rather of Ecclesiastick Interest and Domination , than of the Concerns of Christian Religion .

6. If there are such Varieties , that some cannot serve God , without adorning their Worship with these Arbitrary Rites of Order and Decency , they must stand or fall to their own Master : If they have such a Faith , seeing the Danger of Scandalising lies most on the side of Ceremonies , they are those that should have it to themselves before God , not they that doubt ; or , because it is the Publickly Established Order , they should carry the Happiness , the Priviledge of their full Perswasion humbly , and compassionately , being not high minded , but fearing , lest in some parts of that , wherein they seem so clear , Causes of Condemning themselves lye hid at present , and afterwards start out .

But all this cannot be a Standard for others ; they that are doubtful ought not to be screwed up , by Engines and Pullies , to this Happiness : Seeing then there are some that dare not serve God in this way , we must seek out other Terms of Union , and they are very near us ; the vital Union of Christianity , our National Reformed Religion , which may subsist well enough , if we would let it , in these lesser Distinctions .

It did not make diverse Churches in Primitive Rome , that some Christians distinguished Meats and Days , and others did not .

Yet the asserting the Rights of the Gospel-Freedom from Judaick Bondage , was of more concernment to the Christian Church , at that time , than all the Order and Decency of Despotick Ceremonies can be worth to it now .

Let us therefore , as the Conclusion of this Head of Scandal , always remember , upon the point of Indifferency , That , All that it is , hath been nam'd already , and it is known to be Indifferency , and it may not contend with Scandal , that is mightier than it ; for Scandal is Scandal , real Mischief , and lays about it from every Quarter with Mischiefs . How much better then is it , that indifferent things in Religion were taken away , even while the World standeth , than that they should be kept up as the Sconces of Scandal ?

For Indifferent Things let not the Work of God be destroyed , nor any for whom Christ dyed in danger to Perish ; the more we esteem our Church , our Religion , our Worship of God , the better and purer they are , the more it is pity any should be divided from it , should be so far scandalised , as to be Schismaticks from it , either in our account , or if it be that Sin , in the real danger of it , and of perishing in it . The more excellent our Church is , the more the Apostles Rules take hold of us . Let not the good of our Church be evil spoken of , as if it was Ceremonial ; Let us not lose any from our Church , for Meat and Drink : Increase not the Woe of Scandal any way , for so mean Things , as Indifferents .

Let us not indanger our selves into the Woe of him , by whom Scandal comes , for Elements .

But besides all these Considerations , there is not so absolute a security in adding any thing , under any Name whatever , to the pure Worship of God , any more than to his Word , lest we be found Lyars to him , mismatching with it , what will not endure the Fire . Greatest Peace have they that Prov. 30. 5 , 6. love thy Law , O Lord , and that only ; nothing shall offend them , in nothing will they offend others . Observing Rites that had been Divine , was not so safe to the first Christians , having to do with Rites that had been corrupted Idolatrously , and Superstitiously , proved very Fatal . Ceremonies are but Shaddows , Superstition easily pervades that little thin Essence they have : They have not the Right of being Gods Creation to bring them off , to lye lower than their Corruption , and commend them : There is no such Cause to be over-zealous of such things , in regard of which , a late * * Father Simmons 's Critical History . Romanist hath said , The true Religion of the Church of England , differs little from the Romish , in outward appearance .

The Argument strikes all ways , if our Constitution be so good , and injur'd not at all by Ceremonies , let us , as Christ , Seek , and save that which is lost ; those we look upon , as the least , that believe in Christ , let them not be lost for Ceremonies . The Love and Compassion of a Saviour , triumphs towards these least , easily Offended , narrow-soul'd , morose , suppose them ; Smoaking Flax , bruised Reeds , yet despise them not , if Christians , if Protestants . Their Angels behold the Face of the Father , of Christ in Heaven . Let them not be Offended , Scandalised from Union with our National Church for Ceremonies .

If on the other side , our Ceremonies in Gods account should be blemishes of our Church , and Imperfections ; or if they may be turned into such by an ignorant use of them , or if they cause Divisions and Scandals ; if the Mischiefs of those Scandals fall upon Strangers to true Religion , and keep them at distance : All these considerations weigh heavy against a Zeal for them .

But if none of these can be laid to their Charge ; yet if Men doubt concerning them , what must they do ? How shall they escape that of the Apostle ? He that doubteth is Damned if he Eats . Whatever is not of Faith is Sin . Why should this be hazzarded for Indifferents ? And when the Tyde of Advantages , Preferments , Publick Approbation , are on one side ; Deprivation of all those , Censures and Penalties on the other ; who dares answer for many Men , that they do not offer Violence to their Principles , much more venture over their Doubts ? And yet in those very Doubts has the Apostle laid his Doctrine .

Or Lastly , Wo can reasonably suppose , Men would stem this Tyde that is against them , if they had not real Conscientious Doubts , or higher than Doubts , to contest with in prejudice of their Complyance .

Upon the whole then , I cannot but conclude , Imposing Indifferent Things in Religion , by a violent Example ; much more by severe Ways , is very contrary to the Apostles Doctrine in that Case ; and that upon Reasons , that till I see them answered , I must suppose unanswerable .

I have now thus far discoursed of Scandal in the more strict , and particular Cases , Scripture hath given us the notices of ; but in the remaining Heads to be treated of , I shall consider it in that largest and most comprehensive Grasp of it , Religion in general .

And there is nothing that requires greater Wisdom , and the prepossessions of a more Religious Prudence , than to sit , and count the Charge of undertaking serious Piety , as the Lord hath bidden us in relation to one Branch of Scandal , Persecution ; so with respect to the whole Negotiation of Scandal in the World .

It is the great both Wisdom and Goodness of God in the Scripture , that he hath given full and ample warning before hand , of all the Disadvantages we are to encounter in our Faith , Love , and Obedience to him ; as when we are assured , There shall be False Prophets , There must be Heresies , There shall be Persecution , There shall be an Apostacy , or general Defection from True Symmetral Christianity , within Christianity it self : And so in the present Case , it must needs be that Scandals come . For the Knowledge of these things is one greatest Defence against the Evil predicted , as also against the staggering of our Minds , concerning the Truth of Religion it self .

Let any man then enquire , and search this thing out , both in Scripture and close Reason , and he will find Scandals must come ; though he may at first think , Religion , if it be so great and excellent as is given out of it , should not be darkned and clouded with Scandal , but stand clear from it ; and it be impossible it should be any way liable to it .

Now that it is in it self Just and Right , even to Perfection it self , is every where recorded and published of it . Wisdom speaks excellent things , and the opening its Lips are Prov. 8. 6. Right Things : It speaketh Truth , and Wickedness is an abomination to its Lips : All its Words are in Righteousness , and nothing froward or perverse in them : They are all plain to him that understandeth , and right to them that find Knowledge . The Righteousness of thy Testimonies is everlasting , give me Vnderstanding and I shall live . Gods Precepts are right concerning All Things , and secure from every False Way . Psal. 119. 104. &c. His Law is the Truth . By the Word of his Lips Men are kept from the Paths of the Destroyer . Amidst all the scandalising , Psal. 17. 4. Hos. 14. 11. and intangling Works of Men , The Ways of the Lord are all right , if Men have but right Feet , right Intentions , Affections , and Motions . And yet when all this is granted , let any Man cast the thing in his severest Thoughts , and he will find it impossible , as things are , Religion should be free from Scandal , and that therefore , as if any Man cannot deny himself , he cannot be Christ's Disciple , so if any Man cannot Encounter Scandal , and overcome , he cannot be the Servant of God , the Disciple of Christ .

Let us then resume the Notion of Scandal , and fit it to this general Prospect over Religion , I am now upon , and we shall find , as the Lord speaks , that Scandals must come .

Scandal then is any False Pretence or Appearance , whereby Religion , or any of the nobler Objects , Parts , Rules , or Reasons of it , are expos'd to Disadvantage and Disgust , as unreasonable , unjust , untrue , weak and empty ; morose , unlovely , and undesirable ; or the contrary , Sin , Irreligion , and Disobedience to God are gloss'd over , and presented , as in all regards , more choosable , and to be desired than Religion ; and all things so intangled and perplex'd among themselves , that Men are seduc'd from the esteem of the Divine Law , and Obedience to it , and insnar'd in Sin ; even by that justle , and disorder Scandal makes in the several Laws and Rules of Religion among themselves ; and the blending with them the pretences of Sin ; upon which great dishonour to God and Religion , sharp Conflicts of Conscience within it self , Mischief to the Souls of Men , and a general Disaffection to Religion ensues .

And now , how this must needs be , I shall undertake to shew , having only observed ; First ,

That there are some main Things so necessary for our Knowledge , Faith , and Practice , that they are made exquisitely clear , and most easie to be understood . He that runs , may read them ; wafaring Men , though Fools , cannot err therein ; the entrance of the Word of God , concerning them , giveth Light , it giveth understanding to the Simple .

Again , There are some Things of very great advancement to the Soul , and its Happiness , that are the reward of a holy , humble diligence to know , in such a Measure , as they ought to be known , and of a preceeding Obedience in those so plain things , that ( as the Resurrection of Christ ) are not shewn to all the People , but to chosen Witnesses : Thus the secret of the Lord is with them that fear him , and he will shew them his Covenant : What Man is he that feareth the Psal. 25. 12 , 14 , &c. Lord ? Him shall he teach in the way , that he shall chuse : The Meek will he guide in Judgment ; and the Meek will he teach his way . If any Man will do his Will , he shall know of John 7. 17. my Doctrine , whether it be of God , or not : On the other side Ignorance , and Disobedience to those Divine Truths , that are nearest , and most plain to us , are punished , either with concealment of , or leaving us to Injudiciousness , and Insensibleness , in higher Divine Manifestations ; where also that Injudiciousness and Insensibleness are Condemned . For to him that hath shall be given , and from him that hath not , Luke 8. 18. by improvement and good use , shall be taken away , even that which he hath : And this is the Condemnation for not believing John 3. 19. in Christ ( that supernatural Revelation ) because they loved Darkness rather than Light , as a Cover for their Evil deeds .

But besides those plain Truths , written with a Sun-beam in Nature it self , besides those of clear Revelation , there are necessarily some deep Truths , concerning the Divine Nature , the Attributes of God , his Decrees , and Acts , some Mysteries of Christ , of Providence , and the Government of the World , that command Awe , Reverence , and Modesty , and are not to be fathom'd and fully understood , and yet cannot be so divided , nor separated from those Truths that are necessary to be known ; but that the Understanding must , and ought to have an observation of , and search after them ; though with Fear and Trembling , and with a Wisdom to Sobriety , yet to know as much of them , as it is made to know by Scripture .

These things now being premised , I come to shew , That in the first and best state of Things , Scandals might come ; and that in the corrupt and degenerate state they must come .

And first how they might come ; and there must the same Original be assigned to Scandal , as there is to Evil and Sin it self ; for neither Sin nor Scandal can derive themselves from the Holy , Wise , and Good Creator , who made all Things just and even ; He , most upright , weighed out the Path of the Just by his own Eternal Perfect Way , and made the Angelical , and Humane , the whole Rational Nature , according to it , upright and perfect , so that there was no Scandal from this first beginning of Things . But when God made Creatures of Reason and Understanding , and of Free Will and Choice ; Understanding in the very Nature of it could search and pry , and range every way ; and look not only upon Things that are , but by Things that are , they could collect Things possible ; from the Nature of Wise , Good , and Just , they could descry Folly , Evil and Wrong ; and in Happiness and Blessedness , they could behold , as in privation from them , Misery and Unhappiness , or the Transcendency and Infiniteness of Happiness ; and the Degrees below it ; they could trace and find out the Lines by which there rose up a Supremacy of these , and back again , by which there was Declination of Degrees from this Azimuth , or insuperable Height .

And as these Understandings are so great , so they are suited with Wills and Appetites as great , by which they could aspire to be whatever they saw above themselves ; and to dislike in whatever they found themselves below . So that it was possible for them to dislike their first Estates , to forsake their proper Mansions or Habitations , and leave them , as if they were not loughty , large , and roomthy enough for them . Thus the Angels left their Estate in Heaven , and Adam his in Paradise , aspiring to something higher ; and this through mutability , from misapprehension , jealousie , and disgust , arising from perfect mistake , false appearance , and mis-judging , which is perfect Scandal . Thus not being Infinite , not being Omniscient , nor able to find out the Almighty to perfection , nor resting in the Love and Obedience of God in those things most certain , evident , and undoubted to them , but projecting beyond their own Sphere , they might come to charge Gods Holiness , Goodness , and Wisdom foolishly ; to raise suspitions they were not high and well enough ; observing how Evil lay from Good , they might in Discontent draw the Line of Evil upon Good , and charge Imperfection upon Perfection it self ; they might disorder the most orderly Alliances , and confuse the just Distances between Things and Things .

This they might possibly do , except God did interpose with his Immutability of Perfection for them , and secure them : But God permitting things to liberty , this must be possible to fall out .

This possibility of Change was the Folly God charged the purest Angels with , and in regard of which , the Heavens were not clean in his sight .

From the miserable Consequences of this Possibility coming into actual Event , the Good Angels were Elected , and into them the Bad Angels fell , who abode not in the Truth , but fell into cursed Scandal , and are wrapped up in Scandal , fettered in it , even in Chains of darkness , which are Chains of Scandal , till the Judgment of the great day ; that Jude 6. it may then be decided , whether they had just cause of Offence or not : Thus the Devil was a Lyar from the beginning , and the Father of it , of the Lye of Scandal : For all Scandal is a Lye , John 8. 44.

And now , when there was an actual Fall , a Defection of any of the Rational Creatures , actually come to pass , God still permitting things to their own Liberty , then it cannot be , but that Scandals come ; For when once the Activity of an Understanding , carried with a perverse and disorderly Will , is in motion , then it traverses all ways , cuts all those Lines of Allyance and Connexion betwixt Things and Things , scales the heights , dives down into the bottom , fills all things with Confusion and Perplexity , that it may Scandalise , mis-represent , and mis-report God , and Supream Goodness , extols forbidden Pleasures and Enjoyments , and an imaginary Happiness , as if enviously denied , and that denial unreasonably , and to no benefit complyed with .

And the more Agents there are thus perverted , and ill disposed , the more Scandals must needs arise and shew themselves ; when therefore Angels fell , or if some Principal fell first , there must needs be Scandals in motion from them , and they drew down innumerable lesser Stars with them ; when they propagated Scandal to Men , as we read in the History of the Fall , and Men grew numerous and wicked , Scandals must needs come amain , and multiply themselves : For so many sinful and impure Understandings at work , and hurried on by extreamly bad and unholy Wills , Scandals must become like a Deluge , and cannot but increase to a kind of Infinite , and must be pressing every where ; for there is no Light so clear , but a dim and dark Eye may report it black and obscure , there is no way so smooth and even , but Lame Legs , Crooked Feet , being themselves unequal , may stumble and fall in it : When a Man , as Solomon says , is cast into a Net by his own Feet ; when his Feet are a Net to themselves , he must be Scandalised , and Catch'd wherever he goes . There is no Sense so grave , and seriously compos'd , but a vain Fancy , that is full of odd and antick Shapes and Images within it self , may travestee , and turn it into Ridicule . Even the plainest Sense , by Ignorance , or Malice , may be so transpos'd , as to be made most unintelligible Non sense , and by separating the parts from their due order one to another , may be perverted into Falshood and Blasphemy .

Thus therefore , by the Darkness of Mens minds , by the Maliciousness and ill Designs of corrupted Intellectuals , enraged by impure Lusts and Passions , the plainest things in Religion may be mis-understood , mis-represented , mis-reported , and disguised out of themselves ; much more the more secret , retir'd , and even unfathomable parts of Divine Truth , Providence , and Government .

God hath made every thing good , that he hath made , and his very permissions of Evil , are all over-ruled by him to Good ; and even to us they may be Medicinal , and of use , if taken by the right Handle .

On the other side , Scandal turns the very best things into Evil , to the Person Offended , and nothing can be so Good , that it both not so abuse : The Spies it sends out upon the Land of Promise , bring up an ill Report of it .

Indifferent Things , that are by God prepared , and intended to turn each way , either to use or not to use , according as Circumstances lead , and both ways to be advantages for Good , Scandal hath a great hand over , and turns them to Evil all ways .

Things that are Evil , the Sins , and Falls of Men , either Good Men , or Bad Men , or Men seemingly Good , and inwardly Bad , are as the proper Dominion and Territory of Scandal , and it raises what it can against Religion by them .

Thus every thing , by the not only Permission , but Justice of God upon the faln World , is subjected to Scandal , not willingly , for all things work together for good , as they are impressed with Motion from the Divine Hand ; but deserted by that , but so much as permissively , Scandal violently transports them upon Evil.

Now things standing thus , there is the God of Scandal and his Angels , the Angels of Scandal ; the Divel , and the whole Hoast of faln Spirits ; the Great Reasons , and Wits of this World , the Prophets of Scandal ; the Ambitious Powers , and Interests of Worldly Greatness , Secular Policy , Ecclesiastical Domination , Debauched Religion , and in one word , the whole Universe of Lusts , all at the service of Scandal , and employed by it .

From hence are all those Atheistick Discourses , those Heretical Opinions , those Monstrous Idolatries and Superstitions ; those Burlesques of Lucian Wits , those Bold and Authoritative Examples of general Wickedness , Prophaneness , and Irreligion , that have spread themselves over the whole Earth , those Severities in matters of Indifferency .

And where there is in any Time , or Place , such a sense of Truth and Religion , that any of these Evils , plain and bare-faced , take very little , but are hated and hooted at , every thing , that is better , is borrowed against it self , the Mantle of Law and Right is put on , pretences of Religion are made the Rayment of things most contrary to it And in all times , True Religion , Piety and Vertue expulsed under the worst Names , and covered with the ugly Vizor of Evil ; it being hard to bring Goodness into mis-repute in its own likeness , under its own appearance .

To this purpose besides every Man , being the first and worst Scandaliser to himself , besides the lower and lesser Ministeries of Scandal , within privater Communities , there are in all Times and Places , the publick Councels of Scandal , and the Cabals of it , that are neither Idle , nor Lukewarm , but pursuing all things to the utmost .

And the Men of this World are always greedy of Scandal , of receiving it , either through miserable Ignorance , and Inapprehensiveness , or from Propensions of their own , and to serve their particular Occasions ; or as they embark their Interests in the Bottom of a Common Scandal , as most safe , and of the richest Return : or if it were no more , they are always so near of Kin to Degeneracy , and Depravedness .

Now lay all these together , and we may easily find , Scandals must come , not only lesser Scandals , but greatest and most prevailing ones , that do as it were sweep the World before them .

If any thing therefore can be added to Scandal , it will be , we must expect it ; though there hath been so much done upon it to improve it , and especially since the Rising , Progress , and yet surviving Contest of the Western Antichristianisme . And whether there may be yet a Reserve in the Counsels of God for Scandal , before its Final Abolition , to unite and summon all its Strength , and become in a sort Oecumenical ; I mean the Scandal of Antichristianism especially ; these latter Days must discover .

In the mean time I will not be afraid to say , There is a very horrible Scandal rising at this very time , even a Protestant Popery , placing such an absolute Dependence upon Succession from the Apostles ( without cautioning for any thing of their true Spirit ) and which so hangs Salvation at the Girdle of those that would be their Successours , as turns Christianity into a most Arbitrary and Tirannick Party .

But they that know the Scriptures , know assuredly , Christ hath founded no Rule , Government , or Authority in his Church , whatever , but whose whole display of it self is in Teaching , Instructing according to his Word : If that be not clear and evident , the whole Authority and Power falls to the Ground . This Word appearing in and with it self , though by the Ministers of it , hath the sole Power over Conscience : They that would Rule without this , as Rulers appointed by Christ in his Church , are but Lay-Elders , Lay-Bishops , or indeed they leave the Word of God , and serve Tables .

But in this Universal Rage of Scandal , God hath not so forsaken the World , but that his Spirit lifts up a Standard against it .

Evil is not Infinite , but is at all times stopp'd by Evidences of God , and true Goodness environing it on every side , and bounding it , that it cannot do what it has a mind to do , and is therefore forced to leave it undone ; for it can go no farther than the Beings that carry it can go , and God is always above them , and hems them in on every side .

Scandal hath only a permission from God , a Dispensation to manifest it self ; it is always subject to Truth , as Night is to Day : It is subject to be reduc'd , and contracted , as God pleases .

And thus have I finished the Third Head of Discourse concerning Scandal , It must needs be that Scandals come .

I come to a brief Dispatch of the Fourth Head , The Demonstration of the World's Woe because of Scandal .

1. Let the Scandal be never so fair and plausible in its Pretence , or Reasons of Seduction from God and our Duty , there is so great a Force of Truth and Higher Reason against it , that our Guilt and Condemnation is unavoidable in not resisting the Temptation : Nothing can justifie a Plea against the Divine Law , not an Angel from Heaven ; we must pronounce Anathema upon him , if he undertakes it . There are such Foundations of Truth laid by God , that cannot be moved ; and they have such Evidence and Assurance to all sincere Minds , that there is no excuse against the Guilt of being taken with Scandal .

2. There is therefore always some most Guilty Cause of Scandal , and its prevalency within every Man that is taken by it : Some Lust and love of Evil that betrays him , and on which he is condemned . When Scandal rages most abroad , and comes with lying Signs and Wonders , and with all deceivableness of unrighteousness , it is because Men have pleasure in unrighteousness , and receive not the Truth in the love of it .

3. Scandal is it self Misery and Ruine : A Man cannot fall , and be snared , he cannot be wounded and broken , but he must be miserable . Life , Health , Salvation are only in Obedience to God , and Conformity to his holy Will. Who hath Woe ? Who hath Wounds ? Who hath Grief ? But he that hath received Scandal against the Divine Truth . This is a deep Ditch , he only that is hated of God falleth into it , as not to recover . It is vain to pretend the Force , the Power , the unavoidableness of Scandal , when it self is Death and Ruine : How many are pleased with their Scandals , and will by no means part with them ? Many excuse themselves , they could not withstand their Deceipt and Violence , and will not apprehend their Case . The first closely embrace Death , or , as Solomon says , love Death . The latter can have no other Pity at the highest , but that they are undone ; their Scandals are upon them , and they pine away in them , as they speak in Ezekiel , and how then should Ezek. 33. 10. they live ? God hath no pleasure in their death , yet still they dye , except restor'd by Repentance .

4. Were it not for Scandal , were it not some unhappy and mischievous mis-representation of Divine Goodness and Truth , were there not something that imposed upon the Understanding , and seduced the Will , with a false appearance of Truth and Good , Rational Beings could not resist Truth , nor fall out with Infinite Goodness ; or on the other side , entertain Falshood , or fall in love with Evil , and so would be every way secure from Destruction : Surely , were it not for Scandal , some most mischievous possession upon our Minds , while there are any hopes of Mercy , we could not refuse and reject it , nor cleave so fast to sin and death , which can have no desirableness , but to the deceived Soul ; as Holiness and the Favour of God cannot be disgustful to any , but the Scandalised : Were it not for some indissolvable Scandal , even the sin against the Holy Spirit might be repented of , and forgiven ; some irreconcileable prejudice retains both the sin and so the punishment . And in Hell there is that Eternal Scandal for ever holding fast the Damned , That a Creature deprived of God justly hate and rebel against him : Or it is best for it in that Circumstance so to do . Were it possible to be loosed from this Snare of Death , this Everlasting Chain of Darkness , there might be an escape out of Hell it self : Were there not an Eternal Discontent and Disgust to God , Hell could not be Hell , nor Devils Devils any longer ; so miserable a thing is Scandal .

The fifth Head in this Discourse is the accumulative Woe to him by whom Scandal cometh ; the Woe by way of Transcendency .

1. The Designers of Scandal must be as so many Satans in the World , of the just contrary Spirit and Action to God and Christ , and the Holy Spirit in the World ; and therefore shall be for ever separated from that Blessed Presence , into that Fire prepared for the Devil and his Angels ; the God , and the Angels of Scandal .

Some have in all Ages been brandedly infamous herein , but none like him , whose coming is after Satan , with lying Signs and Wonders , and all deceivableness of Vnrighteousness .

All those Atheistical Defamations of God , and Religion , and the Scurrilities of Prophane Wits , are deeply dyed in this Guilt . They are like the throwing of Firebrands , Arrows , and Death ; so is the Scandalising of Men in such sports of Wit , to their Ruine .

They that offer themselves , as Coppies and Patterns of Wickedness , in defiance of Heaven , dwell near to this insupportable Woe .

They , whose Laws Armed with cruel Penalties , are so many destructive Traps , and Engins of Mischief , against all that are Professors of true and sincere Religion , shall be gathered out of Gods Kingdom , their Scandals , and themselves , that work iniquity by them .

They that in Indifferent Things , that they themselves acknowledge Indifferent , use a violent Example , that must be answered with Conformity , though Men do with greatest Seriousness and Solemnity protest their Doubt in the Case , and though Scandal be planted every where in their Indifferencies , had need , as our Saviour bids them , take heed , they offend not , they despise not , though they should be but the Little ones in Christianity .

Let them sit down , and count their danger , a Milstone about their Necks , and the bottom of the Sea , is safer in our Lords Judgment of the Case .

Wherever the Instruments of Cruelty are in any Habitations , upon the account of lesser Differences in Religion , Oh my Soul come not thou into their Secret : Oh my Honour be not thou united to their Assembly : In their Anger they dig down Walls of Defence and Security to Religion , Protestant Religion : Vnhappy , very unhappy is their Anger , for it is fierce , and their Wrath , for it is cruel : They divide Jacob , and scatter Israel .

2. They that are the Authors of Scandal , by their great Mistakes in Religion , by their unhappy and miserable Falls into Sin , by their involving others in their own Sin , without considering the sad Consequence and End of both ; they have this great Aggravation of Guilt , that Scandal , Mischief , and Death , have spread from them , and faln as a Snare upon others .

Yet their Guilt is measured by the proportion of the Scandal in its own Nature , the malignancy of the Intention , the stupid , or seared carelesness of the Event , but not by the Event it self ; whether the Scandal prevail upon others , or not ; or whether they that are Scandalised , repent , or not .

Because the Guilt of the Scandalised is reckon'd to him , by his own Degrees of Light , his circumstances of defence against , or extream danger of falling into the temptation , by his own love of Sin , or enmity against the Divine Law , in which every Man is the principal Scandaliser to himself ; and his recovery out of the Scandal , depends upon his own Repentance , or Obduracy against the means of Repentance .

The Guilt of the Scandaliser is measured also , by his own state in Sin in general , his state in relation to that Sin of Scandalising , his Continuance in it , or Repentance from it , and not by what befalls the Scandalised ; else the Apostle Paul's Salvation had been hopeless , without the certain Repentance of all those he compelled to Blaspheme .

Repentance , and Faith in Jesus Christ , and the Mercy of God in him , are the only means of recovery out of this Snare of Death , both to the Scandaliser , or Scandalised , and a certain means it is to either .

Before I come to the last Head of this Discourse , viz. to draw down the whole Meditation so , as that it may be most fitted to Practice , I will endeavour to resume the whole diffusive Notion of Scandal into one Uniform Representation , descending from the General into the Particulars of it .

Original Scandal is that dislike , and exception , the Rational Creature took to the Creator's Supream dispose over it , and its disgust to that State wherein infinite Wisdom and Goodness had placed it ; so that instead of a thankful acquiescency in it , to its happiness ; it hath proved a Fugitive and a Vagabond from it , to its Ruine .

Reason of this at first there could be none , but a disdain to have its large Capacities of Understanding confined , or dictated to , or its Freeborn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bridled , or restrained , its Liberty of Will manacled , or fettered by a Divine Law : As if it were not indeed greatest Understanding to be conformed with Truth ; and noblest Liberty , to adhere to Infinite Goodness ; or as if Understanding were not Understanding , if it could not take measures of Truth for it self without God Authoritatively superintending it ; nor Free-will be Free , if it could not chuse wholly for it self , and owe no account to God .

And whether this Scandal is first in the Understanding , or Will , is not material ; for the Union is so Vital between them both , that what is in one , is at the same time , and as they say , ipso facto , in the other .

The Devil at the same time he abode not in the Truth , had , as our Saviour tells us , swelling Lusts in his Will , suitable John . 8. 44. to his Prevarication from the Truth .

The very same may be observed in the fall of Adam , there was in one Act a deception upon his Understanding , deserting Truth , a sensual Eye upon the Fair , but forbidden Fruit , and the Lusts of the Mind aspiring to an imaginary Gen. 3. 6. more mounted condition , than God had placed him in , to be as Gods knowing Good and Evil.

This then is the first great Scandal , at which the Angels and Adam fell , a discontent at a state of Obedience , and Subjection to God , and his Commands , how Holy , Just , and Good soever ; as if it were too Arbitrary upon Beings , that could understand and chuse for themselves , to be so limitted .

They did not like to consider , to retain upon their Reasons , not only that they had their Beings given them , and that their Obedience was an absolute Due to the Creator , but that it was Obedience to an Infinitely Good and Faithful Creator , truer to the Interest of his Creatures , than themselves could be : This Scandal therefore prevailing upon them , drew along the whole Tain of misery with it .

Scandalised Spirits always report ill of God and his Laws , so far as they are Scandalised , and they that are entering into Scandal , too contentedly hear ill of him , as appears in the Dialogue betwixt the Serpent , and the First Man and Woman .

Spirits utterly lost by Scandal , act in defiance of God , and are the more enraged by finding the Misery of their Scandal pressing upon them , even to despair , as we see in the Devils . Humane Nature , is more modest and tender , being succoured by Grace , and the promised Seed , in our first Parents : and their Posterity preserved from the utmost mischief of Scandal , by that Great Restorer from Scandal ; Not perfectly recovered , but in a state of second Probation , of rising after so great a Fall , or being most unhappily again sunk below those hopes , and made for ever the prey of Scandal , even after Grace offered .

This State of Humane Nature is waved , and various . In some things Men are more clear and free , in others hooked , and staked with Scandal ; and wherein they are Right in the Generals , they are often insnared in the Particulars , and so that their freedom in the one , giving them more room and space to stir , inwraps them more in the Scandal of the other . By degrees , if not restor'd , men lose the modesty and tenderness preserv'd to them by Grace , and fall into the very Scandal of the Devils themselves , or very near to it .

However in all Scandal there are some of the Lineaments of Primitive Scandal ; and the greater the Scandal , the more , and the more apparent , are those strokes of the first Scandal .

There is in every Scandal an Understanding that will be wiser than God is for it , a disgust to self Resignation into the Divine Will.

There is some Lust that clouds and darkens the Mind and there is some false Principle that imboldens Lust .

Scandal always wraps up sin with it self , else it were not Scandal ; sin hath always Scandal to introduce it , else there could be no sin : Although therefore , when we come to particular Cases , there are many sins lye wholly naked , and uncovered of any pretence , according to acknowledged Principles of Natural Religion , and the Word of God , yet they are not without the Shelter of some Scandal , and if they are driven out of all else , they yet retire under this ; It is an undesirable state for a free-born Understanding and Will to be under Subjection ; there is something Tyrannick and Oppressive in it , that they may not know and chuse what is best for themselves ; and so there is a resolvedness in corrupt Nature to do whatever goes out of its own Mouth .

The Apostle observes , The Carnal Mind is Enmity to the Law of God , it is not subject to it , neither indeed can be . Rom. 8. 7. It is always offended at it , it always pretends some Cause against it , and , if there be no other , that it is too Arbitrary : A pretence , a shew of Reason , seems ▪ necessary to a Rational Mind and Will , that is so made under the power of Truth and Goodness , it cannot sin , but by being deceived , and grasping at some forbidden , appearing Good . Hence even the Devils think their Case justifies an eternal quarrel against God , their Misery is to them a just Cause . But the various Degrees , Kinds , and Shapes of Scandal are so many , so confused , so perplexing , that the very view of it would enforce a thinking Soul , to cry out , I have waited for thy Salvation , O Lord ; as the Patriarch Jacob , in a Prophetick Prospect upon Dan , out of whom some have fansied Antichrist should arise , describes him as one would describe Scandal , and therefore near enough to Antichrist that Man of Scandal and Son of Perdition , that yet will be as Dan , Judge over the Tribes of Israel .

Scandal is a Serpent by the Way , an Adder in the Path , that biteth the Horse heels , so that his Rider shall fall backward ; most mischievous Ruine . Considering therefore the Danger , the Multitude of Scandals , We wait for thy Salvation , O Lord .

Scandals then in particular Persons and Cases are Infinite ; but the more general may be reduced . In Persons of no sense , no true love to Religion .

1. To the almost Universal Insolency of Wickedness in Humane Nature , bearing away with the force and authority of so bad Example , all before it . And if defended by Atheistick Boldness , wicked men clap their hands among themselves , and multiply words against God , they go in Company Job . 43. 7. one with another , and fulfill , or justifie and make good , the judgment of the Vngodly . They drink scorning like Water , and add Rebellion to their sin .

2. To the Ignorance , Sottishness , and Unconcernedness in Religion of Vulgar Minds , which rests under such Shadows as these , God is Merciful and will not Damn his Creatures ; All have their Faults , even the Best , the Wisest , and the most Religious . There is more ado than needs , Religion drives Men out of their Wits .

3. To a False , a Formal Religion , Damnable Heresies , or a Superstition in place of Religion , raging with great shew of Zeal , and Devotion against True Religion , which while men bloodily pursue they think they do God good service .

From those that are more serious in the True Religion , these Scandals especially arise .

1. All Immoralities , impure Interest of Ambition , Pleasure , or Coveteousness are very Offensive , and expose Religion both to Strangers , and even among themselves , it being so very difficult , or almost impossible in this Scandalis'd state to sever in our Censures Religion it self , from the miscarriages of those that profess it ; men will know the Religion , and not only the men by the Fruits they bring forth ; though Religion be the first , and most severe , in condemning what ever is bad , and so should be judg'd only by it self .

2. The great and many , and sharp Differences among those , that are the Professors of Religion , made most remarkable by the high Feuds , and furious Rencounters that give sport to the Enemies of it , in traducing it , and every way enfeeble it among themselves , are great Scandals .

3. The strange Antipathy in Religious persons against permitting the due Liberty to Conscience in things indifferent , or in all things that are not expresly commanded , or forbidden by God , that men either upon the known Principles of Natural Religion , or their own Principles , and acknowledged Consequences from them , cannot deny ; which is many ways destructive of the true power of Religion , wherever it takes , being the Scandal of acting against Sense or Conscience . The Apostle , as hath been shewn , so remarks upon , and is however a great discouragement to the entrances into , and loss of Reputation to the profession of it , by the Clashes between those that cannot comply because they Doubt , and those , that either will not believe them , when they say they Doubt , or think them not able to understand whether they doubt , or not ; or would drive them against the express Rule of the Apostle , though it be allowed they do doubt .

Thus I have described Scandal , in which the whole unconverted Nature of man is Seated , though some are deeper than others in it .

The very best men are under the Remains of it , and are never perfect from it , till in the state of Just Spirits made perfect , where Scandal cannot enter .

In Hell it remains for ever , even under the Convictions of Everlasting punishment .

There is an Eternal Dislike , and Discontent at , a Reply against God and his Government , as not worthy of love , and submissive Reverence , but to be rebelled against , in the very midst of those Convictions : Could there be that humble deference so due to God , it would be Repentance and Recovery to Heaven .

And now the misery of Scandal runs along with it : All Disobedience to the Divine Commands , which are Eternal Life , is Scandal in the Deception first , and after falls down into the miserable state , in which it always remains , but never ends , expressed by the Worm that never dies , the Fire never quenched , the weeping , wailing , and gnashing of Teeth for ever . Every one that maketh , and he that receiveth the lye of Scandal are cast into the Lake that burneth with Fire and Brimstone , which is the second Death , but he that maketh that ●ye , sinks deepest ; for though they are so miserable , so great a Woe is to them that receive it , yet still Woe in an Eminency to him by whom Scandal cometh , hath been pronounced by the Lord , and cannot be reversed .

And now I am more immediately , and nearly , to fall upon what concerns us in a way of Practice , from the consideration of Scandal .

1. Let us seriously apprehend the great Folly of taking hold of Scandal , and making advantage of it against any of the Rules , and Laws of Religion : It is no other , than sucking in a Common Infection , or Contagion , because it is common , or taking into our selves a Reason , or a pretence of Reason , to be Eternally undone and miserable , because the most are so . The Scandalising , and the Scandalised World perish together ; they that bring the Pestilentitial Contagion , that runs deep in their own Veins , and they that draw it in to themselves from others . What recompence , or allay of Anguish will it be to us , that there were such and such Offences , or Causes of Exception to Religion , and the Ways of it ? And that we saw they took mightily in the World , that they were generally received ? When all is but making a Covenant with Death , and binding over our selves to it : Can there be any Cause just enough , why we should be Damned , and lose our selves for ever ? Or will it satisfie us for our Souls , that others perish with us ?

2. It is therefore every Mans Interest , to arm himself with all the Reasons he can against Scandal , ( as there are sufficient ) and to resist this Enemy at the very Gates . It is only that we are deeply Scandalised first against Religion , that we go up and down , as it were inquiring for Scandal , for some to Scandalise us , and to give us further shew of Reason against being Religious : Were our Hearts but true to Religion , we should easily find , they are more , and stronger , that are with it , than that are against it . If our Eyes were opened , the Reasons for Religion are like a Mountain full of Charriots and Horses of Fire , that cannot be resisted . Our business therefore is not , if we sincerely resolve , that we and our 2 kings . 6. 17. House shall serve the Lord , to search every where for Offences Josh. 24. 17. against such a resolution ; but to find out the pressing and undeniable Arguments why we should so resolve to fortifie our selves against all the seeming pretences to the contrary , by setting them before us , as Joshua does before the People of Israel , to animate our selves the higher against them . That we are so unequally poised , so propense upon Scandal , is , because our Hearts are first bribed toward Sin , and Apostacy from God .

3. This should engage us to take heed to our selves , to beware of our own proper Scandal , the motion , prejudice , and passion that grows from our own false Understanding , or Lust , and does and will scandalise us , though there were no other Scandal in the World ; these will make us fall into Dislike or Discontent with any of the ways of Holiness and our Duty , when they do not satisfie our particular Apprehensions , Affections , or Desires . Let us commit our ways wholly to the Lord , and he will give us the desires Psal. 37. 1. &c. of our hearts , a hundred fold , in our Design of Good , even in this Life , in the room of what we would purchase with Scandal . Let us rest in the Lord , and wait patiently for him , and he will bring it to pass for us . But let us not fret our selves in any wise to do Evil , because any thing in our Duty lies cross to our inordinate Concupiscence : We cannot do well in being angry to Scandal , for that is indeed , to be angry to our Death ; we foolishly pervert our own way , when ever our hearts fret against the Lord . If we love the Law of God , nothing can offend us . If we love God and our Brother , we can have no occasion of stumbling or Scandal in us .

4. Seeing Scandals are so every where abroad , and our own Hearts so weak on the part of Scandal , it is most necessary to commit our selves to Infinite Grace , and the Divine Spirit , as our greatest Security and Protection ; without which no Flesh could be saved , not the very Elect : If we set our love upon God , and place our trust in him , we shall dwell in the secret place of the Most High , and rest under the Shadow of the Almighty , and he will deliver us from the Snare of the Fowler , from noisome Scandal , though a thousand Psal. 91. fall at our side , and ten thousand at our right hand . They that be planted in the House of the Lord , shall flourish Psal. 92. 13. &c. in the Courts of our God ; they shall still , being unscandalised , bring forth fruit in their old-age ; they shall be fat and flourishing , not blasted with Scandal's East Wind , to shew that the Lord is upright , a Rock of Security , not of Scandal , and there is no unrighteousness , no cause of Scandal in him . Oh how great is thy Goodness to them that fear thee , to them Psal. 31. 19. that trust in thee before the Sons of Men. Thou shalt hide them in the Secret of thy presence , from the Pride of Scandal that compasseth men as a Chain , yet they are proud of it , from the strife of Tongues , the Tongue of Scandal , that are a World of Inquity , that are set on fire of Hell , that are set against Heav'n , and walk through the Earth .

5. We may from hence learn the great unreasonableness of being Scandalised ; that there are so many Scandals against Religion not marked with Vengeance . If we consider well the state of the World , how can it be otherwise ? It is neither a Heaven , nor a Paradise upon Earth , that immediately spue out Scandal , and having once spued it out , never receive it any more for ever . Nor is it a Hell where there is Scandal , all Scandal and no Religion , but Scandal under Divine Vengeance , Scandal all in a Flame with the Wrath of God , discovering what it is , so that it can intrap none any longer , but those that are its Vassals for ever .

This World then is a World of Scandals , and scandalised ; only it is under a Discipline , an Administration of Grace , like an Hospital , a Bethlehem for Lunaticks , the Lunaticks of Scandal , the Infani , as Holy Writ calls them . They are under a gracious Provision of all Necessaries , and a Method for Cure : In the mean time , that they , that are at the height of this Lunacy , should throw about Scandal with all their might , is no more strange , than that there are Mad Men in such a Bethlehem at the height of Distraction : Indeed the Patience , the Bounty that God uses to these is greater , than of the most compassionate Hospitals generally in this world ; yet no doubt they have the cruel twinges and lashes of Conscience in order to their Cure , if they might proceed to their Effect ; but that their Cure grows desperate , is no more to be wondered at in the one Case than in the other . Many never come to themselves . They truly have Devils , and are Mad , Devils that are never cast out .

Others there are that are brought to a more quiet , but sullen state ; others that have their lucid Intervals ; others again that have generally fair appearance of Reason , yet not in their Right Minds ; and lastly , some that are reduced beyond danger of relapse , but not perfect .

What Reproach is it now to Right Reason , to Sobriety , that Lunaticks of all sorts erre from it , or that some rally at it , or that the very best among them do some things unbecoming to it ?

No more is it that Evil Men , or Imperfect Men , not sanctified to the Perfection of Paradise , or Heaven , do unsuitable to Religion , according to their several states , though they do insanire cum ratione , seem to be in their Wits and Reason while they do so .

Or that there are Infamous Malefactors , Male-contents , under the most wise and sage Government ; or Wits ill employed , that Lampoon it .

6. Let us continually look to Jesus , who in himself subdued the whole power of Scandal , keeping steady and uniform Obedience to the Divine Will , and did always the things that were pleasing to it , though Scandals of all sorts pressed in on every side . Who being in the Form of Phil. 2. 6. God , thought it not robbery to be equal with God , yet made himself of no Reputation , but took on him the Form of a Servant , and was made in the likeness of Men ; and being found in fashion as a Man , he humbled himself , and became obedient to death , even to the death of the Cross .

Hereby , even by the Dignity of his Person , and the Profound Humility of his Obedience , he hath not only done that Honour , given that Glory to the Divine Soveraignty , and Righteousness , the Glory of that Supreme Authority , as hath made Recompence for all the Scandals of Angels and Men , so far as that Soveraignty or Righteousness are absolutely concerned , whether any should believe in him or not ; but hath also made Attonement , perfect Attonement , and Reconciliation for all that do believe in , and obey him ; into a share of which , I make no doubt , the Holy Angelical Nature immediately entred , according to their state , even from the time he was declared the Lamb slain from the foundation of the World ; Through his Obedience and Meditaion ador'd , and applyed to , they have persever'd free from Scandal , by which so great a part fell , upon account of which , when the First begotten came into the Heb. 1. 6. World , all the Angels of God Worshipped him . The virtue from himself , as the Exemplar , as the First-born among many Brethren , Rom. 8. 29. to whose Image they are Predestinated to be conformed , does by degrees extirpate all the very remains of Scandal in his Church ; and he presents it without blame , spot , wrinkle , blemish , or any such thing , ( even by real and efficacious operation ) before the Eyes of Glory . His Example alwaies stands before them , as the most absolute and sublime Pattern , to which , they daily are exercised in fashioning themselves . Thus our Lord does every way dissolve the Works of the Devil , and deliver them , who by reason of Scandal were all their lives time subject to bondage , by destroying Scandal , and him that hath the great Power of it , the Devil .

7. This should make Heaven desirable to us , where no Scandal dwells , nor any more , since the Angels of Scandal were cast out of it , can so much as once enter ; where there is perfect light , without any variation or shaddow of turning . The Holy ones there are vext with Scandal's Wiles no more , with the Wiles of the God or Ministers of Scandal , or those that by his Stratagems are made any way serviceable to it .

8. It makes Hell more dreadful ; the seat , and Center , the Fund of Scandal , where all the good Principles men have had , or seem'd to have while they were in the World , or the Church , the best state of this World , and their Temporary good Actions are all swallowed up , and by the great power of Scandal turned all into it self ; wherein all the temporary , partial Righteous men of this World , whose being Scandalis'd as to the main , the true love of God , and his Children , turned their best things now into a sort of Splendida peccata , better complexioned sins , have then all that they seemed to have taken from them . And by reason of that great Stumbling Block , the Eternal loss of God , They turn from all their Righteousness , and all that they have done is not remembred to them any more for ever . They sink into that unpardonable Blasphemy against the Holy Spirit , whch is an irreconcilable Enmity to what is known to be of God , undeniably of him , and that Enmity expressed in the proper language of Scandal , Blasphemy ; and is never forgiven , whether committed in this World , or that which is to come .

Now what is there more dreadful to the mind , that hath any thing remaining of an Ingenuous sense towards God , that hath but so much Love , and Reverence towards him , ( though too faint for true saving Grace ) as will answer a profession of God , and the Lord Jesus , but will be horribly afraid at the supposition of such a hatred of God , such a Blasphemy of him , and so of Hell on this account , that every sin boils up there into this Height of Scandal .

9. We are dreadfully warned from being the Ministers of Scandal , either through Design , or through great Falls , and Miscarriages in our Religious Course ; this we ought to take care of , in Relation to the World in general , but especially towards the Little ones , that believe in Christ ; stronger Christians are most out of our danger , who grieve , or have a just Zeal against our Scandals , but in the mean time themselves grow stronger , and stronger , as Trees that cast their Roots the deeper , for being assailed with the Winds : But the Little ones are , in the Eye of Christ , of the tenderest concern , because they need it most .

While we are in the way of our Duty , if any receive Scandal , and are resolved to do so , they create it to themselves , we must let them alone ; but in all things wherein we can save a Soul from Scandal , let us consider the Recompence , we save a Soul from Death , and hide a multitude of Sins ; a glorious Reward without any more .

And herein let us always remember , we have an Eminent Seat of Doctrine , not to Scandalise for the sake of Indifferent Things , a Doctrine prepared on purpose for all Ages of the Church of Christ , concerning Indifferents , one of the Eminent Seats of Doctrine of the New Testament , and more particularly in relation to Scandal , and therefore by no means to be lightly regarded .

To Conclude all ; that we may neither give nor receive Scandal , three things are most necessary , to which I shall subjoin great Counsels of Scripture in each Case .

1. That we have our Judgments well settled within our selves , in all the substantials and necessary points of true Religion , upon a Divine , and not an Humane assurance only , that in that part we may neither Offend , nor receive Offence , for which Solomon's Advice is our great Security . Bow down Prov. 22. 7. thine Ear to the Words of the Wise , and apply thy Heart to my Knowledge : For it is a pleasant thing , if thou keep them within thee , they shall withal be fitted in thy Lips : That thy Trust may be in the Lord , I have made known to thee this day , even to thee : Have I not Written to thee excellent things in Counsels and Knowledge ? That I might make the know the certainty of the words of Truth , that thou mightest answer the words of Truth to them that send unto thee .

Or those Admonitions of the Apostle Paul .

That we henceforth be no more as Children , tossed to and fro , and carried about with every Wind of Doctrine , by the sleights of Men , and cunning Craftiness , whereby they lye in Eccles. 4. 14. wait to deceive . But following the Truth in Love , we may grow up into him in all things , who is the Head , even Christ ; From the whole Body fitly joyned together , and compacted by that , which every Joint supplieth , according to the effectual working , in the measure of every part , maketh increase of the Body , to the edifying it self in Love . Be not carried about Heb. 13 9. with divers and strange Doctrines . For it is a good thing that the Heart be established with Grace ; not with Meats , which have not profited them , that have been exercised therein .

2. That we have a true and sincere Love of the Divine Law , and our Obedience to it ; the Blessedness of which , and its great preservation from Scandal , the Psalmist thus describes . Blessed is the Man that walketh not in the Councel of the ungodly , nor standeth in the way of Sinners , nor Psal. 1. 1. sitteth in the Seat of the Scornful : But his delight is in the Law of the Lord , and in that Law doth he meditate Day and Night : And he shall be like the Tree planted by the Rivers of Water , that bringeth forth his Fruit in due season ; his Leaf also shall not wither , and whatsoever he doth shall prosper .

3. That we order all things of Indifferency in Religion aright , both as to the Sense of our own minds , and the Edification of others . To which purpose , the Apostles Directions should be always before us .

The Kingdom of God is not Meat nor Drink , but Righteousness , Peace , and Joy , in the Holy Ghost .

Let every Man be fully perswaded in his own Mind . Rom. 14. 5 , 17. 1 Cor. 10. 22.

Give no Offence neither to the Jews nor Gentiles , nor to the Church of God , even as I please all men in all things , not seeking my own profit , but the profit of many , that they may be saved : Whoever thus serveth Christ , is acceptable to God , and approved of Men.

FINIS .

ERRATA .

Several mis-pointings , and litteral mistakes , the Candid Reader is desired to observe , and pardon ; and what is most injurious to the Sense , thus to Correct .

PAge 6. line 32. for an read all . p. 13. l. 22. for they r. the. p. 17. l. 12. dele not . p. 18. l. 11. for at r. with . p. 25. l. 30. for he r any one . p. 27. l. 30. for purity r. party . p. 38. l. 4 : for Righteous r. weak . p. 44. l. 24. dele them . p. 48. l. 17. for rule r. rate . p. 55. l. 22. after are r. not . p. 61. l. 9. for Sacrifice r. Sacraments . p. 76. l. 29. for Party r. Polity . p. 79. l. 11. after justly r. may .

Printed for Tho. Parkhurst .

THE whole Duty of a Nation , or National True Religion , Argued and Perswaded upon greatest Motives of Scripture and Reason ; Conciliated to all moderate Apprehensions , though differing in smaller things ; and to the strictest Notion of Churches .

( II Book , ) Liberty of Conscience , in its order to Universal Peace ; Impartially Stated ; and proved to be the just Right , and genuine effect of True , Natural , and Christian Religion , in Immunity from Penal-Laws , Church Censures , and private Animosities .

A CATHOLICK CATECHISM SHEWING THE IMPOSSIBILITY THE CATHOLICK RELIGION Should be varied to the Degree of a Thought from the Measures left Sealed by the Apostles , WITHOUT THE LOSS of TRUTH And therefore The Impossibility POPERY , or whatever else is not found in Scripture , should be CATHOLICK .

Composed to the Capacity of the Meanest , that will but Consider ; that they may know and be ready , upon un-movable Reasons , to give an Apologie , or Defensive Answer , for the Catholick Religion , if they are indeed of it ; and be secured from Temptation in Times of Danger .

2 Pet. I. 12 The Present Truth . Prov. 22. 21. That I might make thee know the Certainty of the Words of Truth , that thou mightest answer the Words of Truth to them that send unto thee .

LONDON , Printed for Tho. Parkhurst and Will . Miller at the Bible and Three Crowns in Cheapside , and the Acorn in St. Paul's Church-yard . 1683.

THE PREFACE TO THE READER .

I Call this A Catechism , because I design it a Familiar Instruction in Fundamental Truths , Resounding the same Thing from Question to Answer ; the easiest way of Conveying Truth , and Imprinting it upon the Minds of those that are even of the meanest Capacity : But especially , because the Principles of it are to be daily so Meditated upon , Pondered and Applyed to use , as to be a perpetual sound in our Ears , and so to be properly stiled Catechism .

For Things of such great weight , as Principles are , must have as the most Advantageous Adm●ssion , as the most Deep , and therefore Leisurely Insinuation ; as the most Resolved Adherence , when found True and Right , ( which is Buying the Truth , and not Selling it , ) so they must have the most Easy , and Ready Application to all their Uses and Ends : They must therefore be bound continually about our Neck , that when we go , they may lead us ; that when we sleep , they may keep us ; that when we wake , they may talk with us , Prov. 6. 21 , 22.

I know the Things I have written cannot be duely received without much Thinking , and without that they will be in danger of a Censorious rejection from the most , or of a superficial unintelligent Acceptance in the Kinder ; which is as bad as the other , and therefore I present it as a Catechism ; to those that shall at all approve it , that they may be throughly versed in it , and the Sense of it grow Domestick to them .

I call it a Catholick Catechism , only with Relation to the Great Subjects it Treats of , the Catholick Religion , and the Catholick Church , in those things wherein they are Catholick ; or in which their Catholickness consist : That is , that they are of God , and that the whole Society of Holy and Happy Spirits is by that Catholickness united , and closely banded with it self . Catholick , as the Epistles called Catholick , that is , after some Doubt Asserted to be Divine , of the Publick Spirit of God , and giving that Publick Doctrine , in which the General Assembly is one .

I have endeavoured to contrive the Questions and Answers so , that the Answers may be an Apology , or Defensive Answer of that Catholick Truth , giving a Reason , or a Rational Account , to any Demand that can be made upon it : And it is the Apology of that Truth it self ; the Apology it gives and furnishes us with , for other can no Man give : Truth can need no other , than its Native Apology for it self ; no other will it accept .

To give this , and to be always ready to give it , to keep it within us , and to have it fitted to our Lips , is the proper Fruit of such a Catechetical Instruction ; and the Apostle assures us , it is the great Duty of Christianity , and the greatest Honour we can do to God , First to Sanctifie him in our Hearts , by a full acknowledgment of him in his Divine Truth ; by a Plerophory , or full Assurance of Vnderstanding in the Mystery of God , and of the Father , and of Christ . For a Devotion to the True God , without knowing him to be the True God , cannot thus Sanctifie or Honour him .

There is nothing we should be more Rational in , than in the True Religion , the Account of which , and of its whole Content , ought to be so certain to us , that nothing of a Diverse Spirit from it , can be added to it ; nor any thing of its Integral or Essential Nature taken from it ; but we may plainly see , it would change the Account ; and so we need not make a Traverse over all Falsehood to know Truth , but by having a Right understanding in , and Just Contemplation of Truth , the most even thing in the whole World ; we come to know it self , by it self , and to be assured of it , although there were no other False Religion in the World to compare it with , and set it off by , and withal to descry every false way offered to us , and to hate it : Yea we observe every thing that is but doubtfully Proposed , and stay it its due time of Examination , and so either accept , or reject it , or if we see full reason for neither , still suspend .

It is not the Laws of our Country , our Church , our being Baptiz'd , or Educated in it , that will justifie our Religion to be the True : It is not the High Reverence of it , the Devotion we use in it , our hating of those that speak Blasphemously of it , will make good our Religion , what Religion in the World may not be justified upon such Topicks ? It is not that we find many great Principles of Truth in a Religion , that will justifie it : There is no Religion , that can be called R●ligion , that does not espouse many True Principles : And in Christian Religion , Antichristianism vies with Christianity it self upon the Fundamental Creeds , which it self Confesses with True Christanity , but hath Built upon them New Creeds of its own , and so Corrupted all : For what is so pure , and perfect , as True Religion is , must needs be Corrupted by any Addition : All that is Pure and True , is already its own ; who then can add to it , and not be found a Lyar ?

Nothing therefore , as I have already intimated , can be our security for True Religion , but the Just Divine Measure , the Common Faith , the True Catholick Standard , which in all things necessary to the main End , is most evident , and in entertaining nothing that is not so evident , till it becomes so upon this Great Test , this is our Security ?

For it is very plain , there is less danger when our Understandings are not yet extended to the breadth of Divine Truth , ( if none of the Vital Principles are unknown to us , unsensed by us , which are so exceedingly plain , that we cannot be , except willfully , ignorant of them , ) for no Injury is done to Truth , that we do not understand its whole Compass ; nor to our selves , if we do not hate knowledge , offering it self to our notices , but in adding to Truth , seeing we can have nothing to add , but what is of no worth , we must needs defile it ; in having only Truth , though we have not all Truth , we yet are under the Influence of Truth only , but when we add , we enslave our selves to Lying Vanities .

Now hereunto have I levelled the whole ensuing Catechism , or Discourse ; against which I know many prejudices will lie , except full Consideration be allowed : I know too many things raise a Detestation at the first , which being Examined and Weighed by their Reason , gain not only the Discharge of these Angry Passions , but much Acceptance and Assent : And I must take the Confidence to say , in relation to any such Doubt upon the ensuing Apology for Catholick Truth , that it is settled upon such unmoveable Reason , and Weigh'd out by such exact attendance to it , that I may write upon it without Immodesty ; Loe this , we have searched it , so it is , hear it , and know thou it for thy good ; for good in the Quiet and most Peaceable Course of Christianity , wherein to know the True Grounds upon which it rests , alone makes the Soul both Wise and Good , and determines it to the Square and Just Rules of that Holy Religion ; for Good in times of Temptation to a False Religion , especially that which calls it self Catholick . For the truly Instructed Christian , in that which is indeed Catholick , is even Impregnable against that Delusion of Catholick , falsely so called ; Lastly , for good , in the midst of great Differences , and Diversities of Opinion and Practice , in relation to lesser things , pertaining more Circumstantially , or Doubtfully to True Religion , wherein the Rational Christian carrying it as Inoffensively and Communicatively as he can with all , centers in that which is Catholick , as to his Faith , Love , Inward Esteem , and Practice , and unmoveably fixes there , detesting all Animosity , and much more rigour or severity towards others in Relation to such differences , than which nothing can be more ungenerous , more unchristian , more irreligious , more unworthy .

THE CONTENTS . CAP. I. OF the Perfect and First State of Humane Nature , with relation to Catholick , or Publick Religion . page 1 CAP. II. Of the Violation of this Catholick Order of Religion , and the Means provided by God to restore it . 7 CAP. III. Of the Vncontroversible Laws of Natural Religion . 10 CAP. IV. Of Revelation , and the Reasons of so great Miscarriages against both the Light of Nature and Revelation , with the Means of Cure . 14 CAP. V. Of the Publick or Divine Original of Sacred Writing , or Scripture . 23 CAP. VI. Of the Proof of Scripture , That it is of God ; and that the Proof also is Publick and Divine . 27 CAP. VII . Of the Publick Interpretation of Scripture . pag. 36 CAP. VIII . Of Tradition and Antiquity . ●● CAP. IX . Of the Church Catholick . 65 CAP. X. Of the Officers appointed by Christ in his Church . 8● CAP. XI . Of every Man's Obligation to be wise for himself to Salvation . 89 CAP. XII . Of Schism and Scandal . 93 CAP. XIII . Of the Anti-Church , and its Opposition in every thing to the True Church . 109 CAP. XIV . Of the Power of Magistrates in Religion , and of National Religion . 128

A Catholick Catechism ,

CAP. I. Of the Perfect and First State of Humane Nature , with relation to Catholick , or Publick Religion .

Quest. WHAT is the most distinguishing Excellency and Perfection of Humane Nature ?

Answ. Catholick , or truly Publick Religion ; for it is the All , the Whole , or Universal Man : Whoever therefore hath vanquished the sense of that , hath put off Man , and degraded himself into worse than a Brute .

Quest. What do you mean by Religion ?

Answ. By Religion I mean a close Binding , or Uniting our selves to , and with God , the Supreme Being , in the Worship of him according to his Excellent Nature and Attributes , in keeping his Commandments , and seeking his Grace and Favour , according to all his Divine Manifestations of himself ; and in so doing we are joined , and join our selves , as far as we can , with one another , in the same Religious Services performed by all .

Quest. Why do you call it Catholick , or truly Publick Religion ?

Answ. Because God , to whom we properly and first Unite in Religion , is the most Publick and Universal Being , in whom all holy Spirits unite one with another ; and from whom whoever separates , separates also from all good Spirits , and so falls into the only dangerous Schism .

2. Because the One God , and Jesus Christ his Son , our Lord , the One Mediator , would have all come to the Knowledge of this , as the Catholick Truth , that they might be saved ; and hath therefore reconciled , and recapitulated all in Heaven and Earth , into one Catholick Body , in himself the Catholick Head .

3. Because Gods Manifestations of himself are the only true Publick Authentick Records of this Religion , and all other not derived from hence are private and false , and the Meetings set up to celebrate any other Religion , than thus manifested , are indeed the close Schismatical Conventicles : For none can be Publick Assemblies , where God , the supremely Publick , and all holy Spirits , withdrawn with him , are not : And all are Publick , though but of two or three , where God the Publick it self , and in whom the whole Assembly of Saints meets , is in the midst of them .

Quest. Whence do you take occasion to call that Publick , or Catholick , that is Divine ?

Answ. From the Apostle Peter , who when he is asserting concerning the certainty of the Scripture Prophecy , affirms it a Principle absolutely necessary to be known , that it is not of any Private Interpretation ; and that he may demonstrate it cannot be Private , he avows the Original to be Divine . Now the plain Opposite to Private is Publick ; in that therefore the Apostle does not oppose Publick , but Divine , to Private ; it is plain in his sense , Divine is the only Publick ; and whatever is truly Publick is Divine , and all else Private .

Quest. How therefore are we to understand Private , to oppose it to Publick or Divine ?

Answ. Idiotick or Private is applyed to persons whose Knowledge is very narrow and strait , and they have cognisance of nothing beyond their little own . 2. To those that have no Publick Character of Office or Magistracy . And lastly , to such whose care , interest , and concern is confined to themselves and their own : Even thus Private is justly affixed to all ; except only to God , and Religion as derived from him . No created Knowledge , either Angelick or Humane , is comprehensive enough to be the Fountain ; no Power or Authority is supreme or vast enough to Enact ; nor is any care or concern for the world of Souls , large or receptive enough to Ordain a Catholick Religion leading to a Common Salvation , but his who is the Father of the whole Family of Spirits in Heaven and Earth .

Quest. What Evidence of this is there ?

Answ. It is so much the Result of Reason , that whoever considers it , cannot deny it ; and upon this account , all who have pretended to found a Religion , have pretended some way or other to derive and receive it from God . For who can know all that is necessary to be known , but the Divine Mind and Spirit , that knows and searches it self , the Spring of all things , and so first to be known ? Or what Authority can prescribe without , much less against Omnipotency ? Or who can spread tender Mercies over all the Creation , but the Faithful Creator himself ? All which are absolutely necessary to the Concernments of the truly Catholick , Publick Religion .

Quest. What are the Records God hath vouchsafed to men , of this Catholick , Publick Religion ?

Answ. They are two : The Law ingraven upon Man's heart , justified and sealed by the constant Miracle of Creation and Providence , that carry semblable Lines of all that is written upon Mens hearts : For that which may be known of God is manifest in men , for God hath shewed it to them : For the invisible things of him , from the Creation of the World are clearly seen , being understood by the things that are made , even his Eternal Power and Godhead .

The Work that God commands Men to do is written in their heart , their Consciences bearing witness , and their Thoughts in the mean time accusing or excusing one another .

The Eternal Word , or Reason , that made all things , is the Light that lighteth the Reason of every man that cometh into the world .

Quest. Which is the second Record ?

Answ. The second Record is Divine Revelation collected into Holy Scriptures ; All Scripture is given by inspiration of God , and is profitable for Doctrine , Reproof , Instruction , Correction in Righteousness ; that the man of God may be perfect , throughly furnished to every good work . No Prophesie of Scripture is of any Private Interpretation ; for Prophesie came not in old time by the Will of Man , but holy men of God spake as they were moved by the Holy Ghost .

And even as the Law of Nature is seal'd by Creation and Providence , so hath Revelation always been by Evidences of Divinity , and Miracles ; a new Creation , proportioned to the Ends of those Revelations : Miracles of meer Power or Justice , as upon Pharaoh ; of greatest Mercy and Benefaction only , as by the most merciful Saviour ; of Mercy , and sometimes of Justice , as by Moses , the Prophets , and the Apostles , who were to establish the Laws of the Old and New Testament .

Quest. I perceive then all the things of Religion were not clear to Man by the Law written in his heart .

Answ. No : For some Parts of Religion are so necessary to our very Natures , as Men , that they were concreated with us , and engraven upon our very Souls , and the immediate motions of our Faculties must needs lead us to them , while right and streight , and continuing in that perfect state wherein our Creator left them .

For he looked upon all things that he had made , and behold all was good , and very good : And he appointed a Sabbatism for all his Creatures , and especially his Rational Creatures , the Morning Stars , to sing together , and praise him for them .

But there are other Divine Truths , which are as the breaking up of the Great Deep of the Infinite Wisdom , Grace , and Goodness of God , that can be known to the highest Understandings of Angels , or Arch-Angels , only by Revelation : Much less to Man , a Reason of a lower Orb , and least of all , as fallen and corrupted .

Yet supposing the Souls of Men had abode in their first Clearness and Luster , all his Faculties would have immediately received and adored God in all such Manifestations of himself , and Congratulated those mighty Accessions of Light and Truth .

Quest. But what need was there of any Revelation , when Man was made perfect and good , while he continued so ?

Answ. Revelation was even then necessary , to shew , that it is not consistent with the Nature of a Creature to have Happiness and Perfection within it self ; but to be in continual dependence upon , and expectation from the Creator : For even that Perfection wherein Adam was made , was thus to maintain , continue , and assure it self ; and so to rise to higher Perfection ; He had therefore at first a Doctrine by Revelation , sutable to the two Sacramental Trees , so that though he was Perfect , as such a Creature without Sin , yet he was made with a possibility of higher Advancement , and Perfection ; as he was of falling from his present Perfection , by not adhering to his Creator , according to what was revealed to him .

Quest. What Relation do these two Records bear to one another , being both of God ?

Answ. It is therefore impossible , they should either of them one contradict another , but that they unite with , confirm , and justifie one another , and one pass out of , and repass into another ; but the latter being more full , clear , and perfect , makes not only the Additions of what was not contained in the former , but does much inlighten and clear it ; and since the Fall , it is no where else perfectly to be found , but in Revelation : Yet so , that whatever of it remains , or is reinkindled by Revelation , does both prepare a Man to receive , and does also assure him the truth of Divine Revelation .

Quest. You have shewed with what Wisdom , Goodness , and excellent Contrivance , all things were laid by the Creator , let me now hear from you the use I am to make of it ?

Answ. This teaches us to adore , applaud the Fidelity and Goodness of our Holy Maker , and to confess whatever disorder hath invaded this State of things is owing altogether to the perverseness and weakness of Man , whose Destruction is of himself alone , and his help only in God , returning him to himself according to this first Designation .

Quest. What then is the Supreme End of this Publick and Catholick Religion ?

Answ. God , the Universal Being , receiving into his own most Publick Glory , Life and Happiness , the Universe of his Holy Creation , is Praised , Glorified , Enjoy'd , and admired in them , and by them , to Eternity .

CAP. II. Of the Violation of this Catholick Order of Religion , and the Means provided by God to restore it .

Quest. HOw did a change begin in this Catholick State of Religion , in the place of which we now see endless Schisme and Confusion ?

Answ. The Fallen Angels , a higher Region of Spirits , being Anathematiz'd out of Heaven , settled in a black and detestable Heresie and Separation from God .

Quest. How did this affect Man ?

Answ. They immediately endeavoured upon Humane Natures being newly breathed from God , and received into Society with himself , and all Blessed Spirits , to propagate their own Malignancy into it , in our First Parents , and to separate it with themselves from the Creator , and his happy Publick .

Quest. With what appearance was so malicious an Attempt covered ?

Answ. Under the plausible Disguise of Mans setting up for Happiness , and becoming a Publick within himself , without , and against the Divine Oracle .

Quest. What was the mischievous Design that lay hid under this ?

Answ. To have enslav'd Humane Nature under perpetual Vassallage to the Pseudo-Catholick Synagogue of Satan , and to have depended upon a lye and the Father of it for Infallibility .

Quest. What was the Effect of this Hellish Attempt ?

Answ. Too unhappily successful it was ; for drawing our unwary Progenitors from the Royal Law implanted in their hearts , and rendring suspicious to them the Oracle of the Divine Universal Spirit , they gave heed to an unknown obscure Spirit , and to the Doctrine of Devils .

Quest. What was the dismal Consequence of so monstrous a Seduction ?

Answ. They lost their place in the General Assembly , and Church of the First-born written in Heaven , and forfeited it from all their Posterity .

Quest. But did these Excommunicate Spirits prevail upon our First Parents , to become absolutely and immediately of their Separation ?

Answ. No : For God clothing himself in his Son , with the Compassions of a Mediator and Redeemer , laid hold upon Humane Nature , as the Head of its Recovery , in that very Nature ; certainly reconciling his own Seed , the Seed of Abraham , or his Church , into a state more Catholick than the first , He , God-Man , being so inseparably united with it : And with a redundance of Grace to all Mankind , laid the Foundations of their Restoration to their first Communion , with advantage , if built upon aright .

Quest. What were the Foundations laid by the Son of God , the Saviour of all Men , especially of them that believe , for the restoring them to the first Catholick state of Religion ?

Answ. The very same that were Ordained by God before the Fall , viz. the Law of Natural Religion , preserved in the Soul , with direct Aspects upon God , Obligations to serve him , and Desires of his Favour .

And when Man found himself in a fallen estate , and under Guilt , and yet that God spared him , and had patience with him , there must needs arise from True Reason , Hopes of and Desires after his Mercy and Pardon , and Motions of return to him by Repentance , as is plain in the King of Nineveh .

2. Revelation , most exactly suited to our Recovery out of that miserable Estate , with which God immediately succour'd our First Parents against Despair : For that was the Word of Promise , in relief against Satan's taking possession of Man , as his Spoil ; The Seed of the Woman shall break the Serpent's Head , an everlasting Enmity being immediately kindled between them .

Quest. Who is the Supreme Superintendent . , missioned or sent in the Son's Name , to negotiate our Return to , and preserving our selves in the True Catholick Religion ?

Answ. The Divine Spirit alone , conducting us by Heavenly Assistances , inlightning us in the uncorrupted Principles of Natural Religion by Revealed , and assuring to us Revealed Religion by its Intimate Union with Natural , and enabling us to cut the Lines of the one running into the other with innumerable Mazes of Union : Sometimes preparing us for Revealed Religion by Natural , always to the true Natural by Revealed , and so confirming them to us by one another .

Quest. You have made no mention of Creation , Providence , Evidences of Divine Presence , and Miracles , what Place they have in the Renewal of Man's State towards God by the Redeemer .

Answ. These are all in the very same Place they were in the first Settlement , attending the Doctrine and Divine Law they are to seal , with Assurances they are Divine , and giving the Image and Likeness of that Law in the Power , Majesty , Rectitude , and Order they themselves carry , and so testifying of God , and his Word , of what Excellency it is ; and that even before the Reason of Man , as it is imbodied , and ministred to by his Senses .

Quest. How shall there be a Distinction betwixt Miracles and Lying Wonders that impose on Men ?

Answ. There can be no Counterfeit of Creation and Providence , the Universal Miracles ; and all True Divine Miracles are like them , generally , in their Beneficence to the World : Besides , the Excellency of the Doctrine they come along with , manifestly distinguishes them .

CAP. III. Of the Uncontroversible Laws of Natural Religion .

Quest. THere having been so much of Account given in general of Publick and Catholick Religion , shewing that it can be no other than what is from God ; it is now necessary to enter into a more particular Consideration ; and first , what it is that remains Certain , and Evidently Publick ; or , that is of God , in the Law written upon Man's Heart .

Answ. Whatever is indeed written in Man's Heart , must certainly be from God ; seeing no Created Hand could write there . The Hand that Made , can alone Ingrave it .

Quest. How then shall we make a Judgment , what is written upon the Heart ?

Answ. That which is universally acknowledged , and , amidst all the Differences in Religion , falls under no Variation , assures us , it was placed there by that Supreme Hand , that alike fashioned all Mens Hearts : and especially , seeing to this universal Acknowledgment there is no Temptation from the sensual and worst Part of Man , it being against its Interest ; but it springs from the wisest and best Parts , most unconcerned in this World , or any of the brutish Pleasures of it .

Quest. What Principles do you account thus to be of Natural Religion ?

Answ. I account these following ;

That there is a God , the Greatest and Best of Beings , that governs the World .

That God vouchsafes to be acknowledged , ador'd , and worshipped by Man ; and that he takes notice when he is so worshipped , or neglected , and that with Favour , or Displeasure .

That there is a Distinction betwixt Good and Evil , setled by the Unchangeable Laws of God .

That God being himself so Good , is pleas'd in Men doing well , and rewards it ; and displeas'd when Men do ill , and punishes it .

That Men have a Conscience , viz. a Knowledg of , and Government of their own Actions , with Approbation of them if Good , and Dislike if Bad.

That there are Rewards and Punishments beyond this Life .

That therefore the Notions of Virtue , Righteousness , Temperance , Soberness , Beneficence , and the contrary Vices , are of unchangeable Truth , and the Actions flowing from them of the same Notion .

That God is both the Judge and Observer of them now , and will be so in the Future State .

That in the time of God's Patience and Bounty to sinful Man , there is Forgiveness with him , that he may be feared : and that he thereby leads Men to Repentance .

That upon all accounts Solemn Worship of him by Prayer , Praises , Honourable Discourses of him , of all Obedience to him , and Returns to him after our Falls , are most due from Humane Nature , and according to the sociable Nature of Man in Publick Associations .

Quest. Do you believe these so close to , and inseparable from the Reason of Man ?

Answ. I am fully assured so ; and that these , and all the immediate , genuine , and natural Deductions from them , are so nearly allied with Humane Nature , and Reason , that they are in no Parts of it wanting , however overcome ; but where extreme Barbarity and Brutishness in all things else make it plain , such People cannot weigh against the wiser Societies of Mankind , in whom the more vigorous Efforts of Reason shew themselves .

Quest. But would you have Men rest in Natural Principles , without Revelation ?

Answ. No , by no means : For , if Adam in Paradise had Revelation to make his State towards God Consummate , how much more Man Fallen , in whom all Natural Light is but glimmering and obscure , Heavenly Objects at so great a remove , by his being sunk down so low from them , and the Mists and Fogs of this Earth so prevalent upon him in the great Deordination of Spirit into Body , that whatever true Principles of Reason might effect , if duely pursued , he is , without Revelation , upon all Experiment , no better than in the Valley of the Shadow of Death ?

Quest. But does there appear any Expectation of Revelation in the Motions of Natural Reason ?

Answ. Very great ; so that no Religion in the World hath been without the Pretence of it : And it is both most hopeful according to the Laws of Natural Light , that God will reveal himself ; and most just , that his Revelations should be accepted with all Reverence , when vouchsafed : our very Reason being a Revelation from him ; and if any Revelation from him could be false , even That might be so also : But in all things , Natural Light must needs bow to Divine Veracity .

Quest. How happy might the World be , if all the Religions of the World were but reformed to this Natural True Religion ?

Answ. Undoubtedly so : for the State of it could not then be far from the Kingdom of God ; all True Religion , whether Natural or Revealed , being so closely allied to it self : For though Revealed rises much higher , yet in an inseparable connexion with , and in a continuation undivided from Natural .

Quest. But as the State of the World is , and hath always been , there seems to have been no Effect of True Natural Religion ?

Answ. Very great , in many respects . 1. To justifie God in his Dealings with Mankind , that there have been such Possibilities of Return to True Religion laid up in them . 2. To be as Sense in a Mans Soul , upon which all Divine Applications might take , either to Conviction , or Conversion . 3. To be at all times ready to be re-enlivened by Revealed Truth , and to unite with it . 4. To be an Universal Code of True Religion , in which it is always reasonable for Mankind to agree , or in any Parts of it , on any Occasion , as Jonah and the Mariners did in their Calamity , or as St. Paul and the Seamen with him , in giving Thanks to God . 5. That it might be a Standard to punish Prophaneness and Irreligion by , without entrenchment on Conscience ; which Revelation cannot be , but in some peculiar Circumstances . 6. That Men may on all Occasions treat with one another by it , on Terms of Reason and Justice , as the Apostle Paul with the Men of Athens , with Felix ; and generally Men one with another , in all their Commerce : All Society , good Laws and Government , Restraint of excessive Evil , depending upon it .

CAP. IV. Of Revelation , and the Reasons of so great Miscarriages against both the Light of Nature and Revelation , with the Means of Cure .

Quest. SEeing there is , by all that hath been spoken , so great a weight resting upon Revelation , let the Accounts of Gods Revealing himself to Mankind be more fully stated .

Answ. Besides Gods Revealing himself to Adam , even in Innocency , in a Doctrine suitable to those two Sacramental Trees , the Tree of the Knowledge of Good and Evil , and the Tree of Life ; and besides that Original Revelation of Christ after the Fall , The Seed of the Woman shall break the Serpents Head ; he hath been pleased to guide that Holy Seed , which is his Church , by Revelation , as by a Pillar of Fire , throughout succeeding Ages , till he compleated the whole he intended , in a Kingdom of Truth , that cannot be shaken , which is to continue to the end of the World .

Quest. How then did God deal with the rest of the World ?

Answ. Even they were for some considerable Spaces , in the first Ages of the World , within the Advantages of Revelation , by mixture with , or Neighbourhood to the Church , by Tradition from the Holy Patriarchs , which if they had faithfully observed , together with the Improvement of Natures Light , it would have secured them in True Religion : Besides , that they who were faithful in these , were on all proper occasions provided for by the Faithful Creator ( though they were not strictly of that Seed ) with immediate Revelations : But when all these were corrupted , as they were in the generality of Mankind , God withdrew himself by degrees , as the Glory did from the Temple in Ezekiel , till there was nothing left but the Darkness of Tradition ; fearfully debauch'd ; false Deductions from Nature's Light , and worse than that , the Devils Oracles in the room of Gods ; so that there was in the generality of the Nations a second and more desperate Fall of Mankind from the true Religion , the Jewish Church , and a small Proselytisme to that only excepted .

Quest. What Examples are there of Gods continuing Favour to any parts of Mankind , out of Abrahams Family , justifying him , as not departing from men till they departed from him ?

Answ. Melchisedek , no descendent from Abraham , was King of Righteousness , and King of Peace , at the same time the Church was placed in Abrahams Seed ; Laban was not wholly revolted from true Religion : But especially Job and his Friends , of the Posterity of Esau , were eminent Instances of the Favour of God , that whole Book of Job testifying , that being helped by Holy Tradition , together with occasional Revelations , they held the Light of Nature at its own Purity .

Quest. How long did the Nations that deserted God , continue under that dismal obscurity ?

Answ. Till that Blessed Seed , in whom all the Families of the Earth were to be Blessed , and who was the desire of all Nations , came , and shone as the Sun of Righteousness upon the whole World .

Quest. How was the Light of Revelation conveyed to the People of God in Elder Times ?

Answ. In divers Ways and Manners , in more immediate Appearances , in Visions , Dreams , Prophesies , in inward Illumination , by a Voice : In all which there were , when ever they were truly from God , such mighty Evidences of Divinity as over-ballanc'd all doubt : Together with these , were the ordinary and familiar Instructions of Patriarchs , and Holy Men , grounded upon Natural and Revealed Religion .

Quest. How did God conclude his Manifestations of himself , in the way of immediate Revelation ?

Answ. By speaking in the last Days by his Son , and the Apostles immediately Commissioned by him , sealing up Vision and Prophesie in the fullness and Complement of Truth .

Quest. Did God take any care for the securing the Monuments of his Truth given out by Revelation ?

Answ. Yes , very early ; how early we know not ; but beyond Controversie in the first forming the Jewish Church into a setled Body , he began the more sure and certain way of committing his Word and Will to Writing , and for the Honour of it , set the Copy with his own Hand , and continued it till the whole Revelation was compleat : Passant Revelation , or Oral Tradidition , not being sure enough .

Quest. Wherein is the Written Word more sure than the Word in passing Revelation or Tradition ?

Answ. The Word committed to Writing stands unalterable , Divine Providence watching over what was Written , to keep it the same . All Covenants and Treaties , all Monuments of Knowledge have been thus secured , transmitted into all Parts , and consigned to after Ages : Appeals in Cases of doubt are more safely made to what is Written , and every one concerned has a ready and open way to Examine , and in all Cases to be resolved .

Quest. Have all Nations since the Days of the Blessed Seed been Communicated with these Revelations ?

Answ. There hath been a Freedom given to Communicate them , and a Right in all Nations to demand the benefit of them granted by God and Christ to them , but there are many sad Accounts to be given , why this Universal Grace to Mankind has not yet taken Effect .

1. The unaccountableness of the Methods of Gods Government of the World , in the Efficacies of his distinguishing Goodness , even when things seem equally disposed to the advantage of one , as of another .

2. The Experiment made upon so great a part of Mankind , that have the Gospel , justifies God in not effectually conveying it to others , who would make as ill an use of it : The Idolatry Superstition of some , the sottish Ignorance , Sloath and neglect of others : The Cruelty and Barbarity exercised by Christians upon one another , and the unanswerable living to it in all Sects , make plain the great perverseness of our degenerate Nature , and how Nations that have not the Gospel , would have abused it if they had had it .

3. But especially the great Enmity to , and Contempt of the Heavenly Doctrine , great Nations are inviron'd with , against the approaches of it , so far as it has come within their notice ; as among Jews , Turks , and Pagans , are a very obvious Reason , why they receive not the benefit of the Gospels free promulgation .

Quest. What then is the immediate Reason , why so many Nations that have the Light of Nature to guide them , and the Jews that have the Scriptures of the Old Testament , have been the one great Enemies to all Scripture Revelations , and the other to the new Testament ?

Answ. Because Nations , that have the light of Nature , stay not themselves upon that which is clear and evidently Divine and Publick in Natures Law , but either by unnatural Collections , and miserable wrestings of its Principles , or flying to false and dark Revelations , fortifie themselves in falshood , or misapplyed Truth : As to the Jews ; it is very plain , they were bemisted with the private Interpretation they had affixed to the Old Testament , so that they could not see the clear , easie , and certain Trains of the same Publick and Divine , running betwixt the Old and the New ; but the Rudiments in the Old being more kind to the Cabal or Cypher of their self-interested Sense , they venerated them , and hated the Perfection and Life in the New , that would not at all bear their privy Gloss ; although both Scriptures had the same Credentials from Heaven , and carried the same Publick Sense : So great is the Delusion of Private .

Quest. But how comes it to pass , that even among those that enjoy the Light of the Gospel , the Scriptures , and profess the same Christianity , nay , the most Refined and Reformed Christianity , there are so great Differences and Divisions ?

Answ. All proceeds from the same unhappy Spring ; Men cannot endure to rest in the Clear and Certain Oracles of Truth , but by forc'd Additions , Misinterpretations , violent Detorsions , forsake that which is Publick and Divine , for that which is Private , and their own ; and are greatly offended , and too often enraged , that others do not concur with them .

Quest. It seems then , the best Method of keeping off from Errour , is to rest upon the most undoubted Points of Truth , before we remove from them to any thing further ?

Answ. It is undoubtedly so ; Religion , in all the Branches of it , having suffered much more by forreign and disagreeable Additions , than by wary Suspensions : For hereby a Man keeps himself from False Religion ; and stands ready and open to receive Truth .

Quest. But how then should a Man make forward from Natural Religion to Revealed , or from what he does not understand , to what he may in time come to see very good Proof for ?

Answ. By staying the due time upon the Uncontrovertible Doctrines and Commands of Natures Laws , yielding full Obedience to God in them , trembling to add any thing of baser Alloy to them . A Man shall see Revealed Truth shining out upon Natural , and joyning it self to it , and with it . Thus many of the Fathers came over to Christianity : And so in all parts of Scripture , by rising from the most Fundamental Truths , lov'd and obey'd , a Man shall ascend by due degrees to those more remote . Thus Good Men in the Old Testament waited for the Kingdom of God , and upon just Considerations moved upon the Line of Truth , from the State of Religion in the Old Testament , to that of the New ; except sometimes a Light shines suddenly round about Men , as in extraordinary Conversions .

Quest. You seem then to think , False Religion , and All Divisions in the True , have most nearly sprung up from over-confidence of Things , not of the Evidence of Publick and Divine Truth ?

Answ. I do so indeed , although I know Mens not liking to retain Truth , but being bewitched by false Imagination , betrays them both to the Plague of Lost and Fallen Spirits , warring under the Prince of our disordered Air , the Ruler of the Darkness of this World , and to the various Arts of Men , who corrupt Religion for the Ends they have to serve themselves of by it . I know Mens Faculties of Search , Inquiry into , and Comprehension of Truth , are much shrivell'd and shrunk up ; I know Endless Doubts and Incertainties are brought upon Religion , by Darkness , and false Appearances to Souls , that are so full of all the Reasons and Causes of Delusion within themselves , and deserted by the just Judgment of God , giving them over to believe a Lie ; I acknowledge all these Causes of Errour : Yet I am assured , the close Adherence to God in Truths evidently Divine , and not removing farther into a Religious Esteem of Things , till upon the same Evidence , is the Means , under the Conduct of the Holy Spirit , to be secure from dangerous Errour or Schism from the true Publick : And whatever is not so evidently Publick and Divine , is liable to Private Interpretation , and so to Errour : And when Men are overweening upon Private Interpretation , they easily fall into Errour ; and when they are surly and masterly upon it , it moves Wrath , Emulation , Strife ; so that both Falshoood and Cruelty have entered in at this Door , and rang'd over the World .

Quest. But ought we to stupifie all Inquiry , and benumb Judgment , in every thing not evidently Divine ?

Answ. Not so ; but to behave our selves humbly , and modestly ; to acknowledge there are vast Tracts of Truth and Knowledge beyond what we know ; but we must feel the Evidence of them , before we can receive them : yet to carry our selves with due concession to every Mans Sense , that though their Sense cannot , nor ought to master us , no more ought we to expect ours should them : which would exceedingly reconcile or abate Differences , and retrench the mischievous Effects the World hath so long groan'd under by so many Religions of Nations , Names of Churches , and Persons propagating their Private , that is , not Divine Sense , and that with Clamour , and too often with rude Force .

Quest. What are the Instances of the Mischief of making Defection from this Publick , Catholik , Divine Truth , for Private Sense ?

Answ. The Angels Fall from Heaven was certainly upon Private Sense and Interest ; Adam's from Innocency and Paradise , upon the same ; the Jews Fall from being the Church and People of God , was upon the Idiotism of having Religion for their own : All Idolatry and Superstitions of Heathens have risen from hence : All the Heresies in the Church have come from an over-love to Private Opinion . This is the most damnable Antichristianism of Rome , to make its Private , Catholick . All Persecutions of Heathens , Romes Inquisition , and Massacres , have been inflam'd in this Furnace , the love of making Private , Publick . And in lesser and more unfundamental Points , Private Interpretation enfore'd , as if it were Publick , hath discompos'd the Peace of the Purest and best reformed Churches , and not only disturb'd their Peace , but stain'd their Purity .

Quest. I seem to my self in all this unhappy Babelism , or Confusion of Religion , to be very apprehensive for the Glory of God , and Religion .

Answ. It is most necessary to be zealous for Divine Glory , and for the Honour of Religion ; that Rivers of Tears should run down our Eyes , because ▪ of the Injuries done by Men to the Divine Law : But yet to be so concern'd , as to be scandalised , is to forget that God is infinitely more the Publick , than we are ; and therefore to be offended at his Disposes , is to make our Private the Publick . We must then consider , that if God does not miraculously interpose , it must needs be so , it is no other than the Necessity of the Case , Men moving with so great Disadvantages , as the Active Soul of Man does in so great a Concern as Religion is , in our highest Interest : and as thereupon Men will make use of it in the present World , it must needs be so : There must be Heresies in Religion . But that this Mormo , or dreadful Apparition , may vanish , we must remember , 1. That to the Soul humble , and fearing God , all that is of Grand Interest in Faith , Worship , and Practice is so Publick , and evidently Divine , that no Man need be ever learning , and never come to the Knowledge of the Truth . After this God hath given this Employment to those that through Office or Desire set themselves to seek and intermeddle with al Knowledge , to travel with advantage to themselves , and others , in their Inquiries into the whole Compass of Divine Knowledge ; whatever Difficulty can be supposed to be in things of higher Advance to Salvation , is resolv'd to them , that do the Will of God , as a Reward of their Obedience ; They shall know the Doctrines that are of God , that rise higher towards Heaven than others .

The due and diligent Search after Wisdom , is a Test upon the truly Sincere , and well-resolv'd in Religion , that have in them another Spirit , as Caleb , to follow God fully , and do not , as the Israelites , bring up an ill Report on this good Land , as if the Difficulties were unconquerable , and the Entertainment Hungry and Barren , through the many Disputes and Differences in Religion .

Hereby , lastly , the Conduct of the Free Spirit is seen , leading into all Truth ; and the Unction of the Holy One , by which the True Christian knows all things necessary to him to be known , appears most desirable and necessary . Thus the Wise and Holy Government of God , who brings Light out of these Clouds and Darkness , is made manifest ; and it is to be ascribed to the Infinite Perfection of Light , with the Father of Lights , who is without any variation , or shadow of turning .

Quest. What Rule is then to be observed in the great Diversities of Men in Religion , that may most abound to the Honour of Catholick Religion ?

Answ. To own and embrace any thing we find in any Man , or Society of Men , that is truly Catholick , if it be but according to the Light of Natural Religion ; to joyn with them in the Performance of any of such Services , so far as they will admit it , and keep to the Simplicity and Sincerity of them , according to the Instances before-named , of Jonah and St. Paul : And much more should we do this , when True Revealed Religion is joyned with Natural , if nothing be requir'd of us that corrupts and defiles it : No Man's Errour , in which we are not forced to communicate , should drive us from Truth , or any part of it : And upon these Foundations we should endeavour to win further and further upon all , to bring them home to God , wherein they wander .

We should make Allowances to every Man , differing in smaller things , receiving him without conditioning him to subscribe to us , in things of Doubtful , that is , Private Disputation .

If any one erre from the Truth , and one convert him by Evidences of that Truth , let him know , that he that converts a Sinner from the errour of his way , shall save a Soul from Death , and hide a Multitude of Sins .

But if we cannot be admitted to such Communions with those that are so enslav'd to False , or would bring us under the power of Private , or will have nothing to do with us , nor admit us to them ; we must not yet desert our Catholick Respect to all that is True and Good among them , but acknowledging what is so , value and praise it , desire the Divine Acceptance for them in any Good thing , so as to bring them out of the Errours they have adjoyned to it , and , as you have opportunity , reason them out of the one by the Evidence of the other .

CAP. V. Of the Publick or Divine Original of Sacred Writing , or Scripture .

Quest. SEeing Scripture is the only Publick Record of True , Pure , Natural Religion , and more eminently of Revealed ; it is most necessary to be fully informed in all Points concerning it : And first , What Care God hath been pleased to take , that his Word , and purely that , should be committed to Writing ?

Answ. God held the Hands and Pens of Holy Men , by an efficacious overshadowing their Minds , and conducting all their Motions , that they could not erre : In some things he so fully possessed their Understandings and Affections with a full Knowledge and Sense of what they were to reveal , that they could not so much as muse any thing Strange or Diverse from what they were so carried and born by the Divine Spirit in , even as Elijah in his Body .

In other things , wherein they could not look round about them , nor fully comprehend what the Spirit in them did signifie , though they convey'd it to After-times , yet they were by Almighty Impressions upon all their Faculties necessary to that Service , held in stronger than Adamantine Consinements , that they could not extravagate from Divine Truths . Even Balaam , thus overpower'd against his will , could not go beyond the Word of the Lord , to speak either Good or Evil , upon the greatest Reward ; much less Holy Men , whose Wills were perfectly resigned to the Divine Will.

Quest. But was not there a Possibility , those Holy Men , Writers of Scripture , might at other times , when the Spirit was not so immediately present to them , alter , or add of another Alloy , to what themselves had been the Instruments of conveying from God to the World ? Or might not Pretenders arise , and give out False Scripture to the World , that had none of that True Spirit ?

Answ. When once any Part of Divine Testimony was committed to Writing , it became a Boundary to those very Penmen ( much more to all others ) that they were always concluded by it : So that besides the Dread and Awe of God , and of the great Sin of Falsification of his Truth or Name , they could not alter any thing , so as to disagree with what they had before spoken by the Divine Spirit , whose Righteous Judgments endure for ever : nor could they so much as imitate themselves , when unassisted by the Holy Spirit .

When therefore they did not understand by immediate Assistance , the utmost End and Reach of what themselves were enabled to speak and write , they did ( and they could do no more ) search , and pronounce by all the best ordinary Helps God afforded them , but could change nothing , could add nothing ; they searched what , or what manner of Time the Spirit of Christ in them did signifie ; they could not pronounce of the Time , when not revealed to them : They knew the dreadful Anathema ready to fall , even upon an Angel from Heaven , that should preach another Gospel . The least Iota , once established by Unchangeable Wisdom and Goodness , was less movable than Heaven and Earth , and would bear no Addition , but of the same Authority by which it self was given .

And even the very Manner , Method , Words , as they meet to carry such a Sense , have their Majesty and Divineness ; so that whatever was by Inspiration from God , bridled that which was not ; and they that were inspir'd , knew in what they were inspir'd , and what they spoke as so inspired , and in what they were not ; but were as Samson with his Locks cut , no more than like other Men ; and most cautiously distinguish'd betwixt the one and the other . Nothing therefore hath assayed to joyn it self to Scripture ; if any hath dar'd to do it , it hath been rejected by it , when not of the High and Publick Spirit of it .

Quest. But did not the Writers of the New Testament reverse the Writings and Commands of the Old ; which thing so scandalised the Jews against our Lord , his Disciples , and Gospel ?

Answ. No otherwise than as the Sun commands the Shadow to fly away , and the lesser Lights to retire , when it self appears ; or the things typ'd out being come , make useless the Types , so that they necessarily give place , or , as Pictures vail when the Life is present : Else there was such a Respect to the Scriptures of the Old Testament in those of the New , as to avow them of God before them , and Elder Scripture than themselves : so that they vouch'd them for all they said and taught , and staid the time of themselves being tried , proved , and sufficiently confirmed , and Canonized into Scripture , by the Scriptures that were undoubtedly so before them , and in the very same Methods that they came into the Honour of being Scripture .

Upon which account , the Apostle calls them the more sure Word of Prophesie ; more sure , because of greater Antiquity , and Elder Reception into Scripture , than that Historical Relation and Doctrine , which yet was immediately to pass into Scripture of the same Authority and Value with former Scripture , and of greater Evidence and Divine Clearness , and recommended by Higher Appearances of Divinity .

And on this same account the New Testament derives it self from the Old , sometimes by Proofs out of it , drawn according to the most regular Trains and Consequences ; sometimes by more immediate and autho●●tative Interpretation , but of the same Publick and Divine Inspiration with the Prophecy of Old Time it self , as shall be presently more fully discours'd under the Head of Interpretation .

Quest. How far , and to what things does the Rule of the Word of God extend ?

Answ. To all things , most assuredly , that are necessary to Salvation and Eternal Life , or to the true perfecting the Conscience in Purity and Peace ; whether they are things to be believed , as the Springs of Heavenly Action ; or Things to be observed in the Worship of God , or to guid● the Practice , and order the Conversation aright to tha● Salvation ; or that are prescribed according to the Will of God , for Discipline and Government of the Church : Al● these are plainly written , or by just Consequences to b● derived from the Word of God , so far as they are necessary to shew Men the way to please God , or to assure them they do please God , that so they may attain the Promise of Eternal Life .

Quest. Is there no other Rule of Religion then , but the Scriptures , embracing the Law of Nature ?

Answ. There can be none , except either Religion were not derived wholly from God , and therefore not so Catholick as we have asserted it , or except any other Record of Religion can shew its Descent as High and Publick as Scripture does : Of which Proof which Scripture gives of it self , and what it is , Inquiry is in the next place to be made .

CAP. VI. Of the Proof of Scripture , That it is of God ; and that the Proof also is Publick and Divine .

Quest. WHat kind of Proof of so Divine a Record as Scripture , is high enough to prove it to be so Divine ?

Answ. That which is , even as the Original of Scripture , Divine also .

Quest. Why must the Proof or Evidence of Scripture be Divine ?

Answ. 1. Because it is below the Dignity of Divine , to receive its principal Proof from Private , or lower than Divine or Publick .

2. Because nothing but Divine can so reach the Conscience , as to fill and possess it with satisfactory Evidence in so great a Concernment as Religion , nor strikes the Heart with those great Effects of Love to , Fear of , Joy in Scripture , and the Word of God , so essential to Religion , but Divine : When ye received the Word of God , ye received it not as the Word of Men , but as it is in Truth the Word of God .

3. Because it is impossible what is truly Divine should not dart the Rays of Divinity , as all other Things of Excellency send out the Beams of that Excellency they have , and thereby discover themselves ; For , we know all things especially by themselves . The Light remonstrates it self by it self . The Genius of every Writer shews it self first by it self . We see the Divineness of Creation , and Miracles , by themselves . Best and Greatest is self-evidently Divine ; and whatever it is written upon , is evidently Divine also .

Quest. How does Scripture shew it self thus Divine ?

Answ. By a Majestick Assumption to it self to be Divine , it speaks so in and of all things it speaks , and as it pleases effects as Divine only does and can effect , and is the Best and Greatest Record of Truth to all Holy and Wise Minds : The only extant inviolate Record of Natural and Revealed Religion in the World , is Scripture .

Quest. Is Ratiocination then , or the Just Compass Reason goes , to be neglected concerning Scriptures ?

Answ. By no means : For when these Self-evidences of every thing have struck us earlier than our Scrutinies of Reason , and its Inquest can be performed about them ; that they may neither appear Fancies to us on our second Thoughts , nor we run into Mistake concerning them by the Power of Imagination , there is then liberty for Reason to inquire further , and assure it self .

Nor will the Evidence hereupon amount to less than Divine ; For , Divine only can satisfie the Reason that rationally , and like it self , inquires into Divine .

Quest. What then are the great Assurances to Reason , of the Divinity of Scripture ?

Answ. I account this the Chief ; That there are Two great Volumes , the Book of the Natural Law of Religion , written upon the Heart , and engraven in the Conscience ; and the Book of Scripture : That both these are addressed purely to the Mind , as abstracted from Sense : That each of them is Counterparted by Two great Manifestations of Divinity to Sense , which Sense is Reason incarnate , or Mind acting in and by Body . These two are either Ordinary or Constant , as Creation , Conservation , or Providence ; or Extraordinary , as Miracles : That each of them have also two Executive Powers , acting them to their Ends ; The Motions and Activities of Reason , inabled by the constant Concourse of General Illumination ; and the Supernatural Illuminations and Motions of the Divine Spirit : And that all these agree in one , unite with , and fortifie one another ; all of them carrying the Evidences of Divine Presence , and filling all the Apprehensiveness of our Faculties concerning God , that he is in them : so that nothing is Divine in the whole World , the contrary of which we may feel , or Scripture is Divine .

Quest. But what is to be allowed to Consent of History , Vniversal Tradition , and Education , in the Belief of Scriptures ?

Answ. All that can be desired to be allowed ; for it speaks the Absolute Sovereignty of God , in making use of whom and what he pleases , in introducing his Word into any Parts of the World , and contriving the Testimony of Men as preparatory to the Testimony from himself , which is much greater ; even as our Saviour received the Service of John's Testimony , but had much higher ; or as Reason may receive from Sense some accidental Testimonies .

Quest. But is there not much more to be yielded to the Rational Assurance , that such Historians as the Prophets , Apostles , and Inspired Writers , of such Honesty and Integrity , would not prevaricate , nor give any false Account of Things , of the Miracles wrought by themselves or our Saviour , of the Doctrines of Christianity , or of their Divine Original ; especially when they seal'd all these with the Contempt of all things in this World , even of Life it self , and died in the constant Affirmation of them ; which remov'd all base Designs far from them , even the suspicion of it ?

Answ. These Proofs of the Doctrine and Divine Descent of Scripture , are undoubtedly of the highest Account that any Created Testimony can be , and are a down-weight of Proof to all sober Reason : Yet that they can rise above the Value of John Baptist's Testimony to Christ , I cannot find ; and therefore we must remove higher to the Doctrines that those Holy Men preach'd and writ , the spiritual Wisdom and admirable Contexture they us'd in Writing , the Works they did , carrying the Evidences of Divinity in themselves , and applied by the Holy Spirit to the Senses of true Believers , with its own assuring Attestations , and gracious Operations : of which , all that was but created is no more than the Tube , Pipe , or Channel of Conveyance , if we enter it into a compare with what is Higher and Divine .

But if the last Resolution of Proof were into any thing Humane , there might be mistake in that ; for Humane at its highest elevation is but Created , and Created is not firm and sure enough for a Foundation , nor can it raise an Assent noble and generous enough for a Faith in that which is Divine . All that can be summon'd , may be an outward Fortification or Introduction ; but the Rock of Truth is the Son of God , Divinity it self : Upon this the Church is built , that the Gates of Hell cannot prevail against it .

Quest. But are there no Parts of Scripture that receive greater Service from Humane Testimony , than others ?

Answ. There are some Parts of Scripture that are but Ministerial , and almost Servile , in comparison of others . And that these are found in all Authentick Copies , and have been delivered down from Age to Age with the Sacred Rolls , may depend more upon Humane Testimony , especially where the Connexion with the more Divine Parts is not evident : For these being but as the Body , and some of them of the more remote Parts from the Soul of Scripture , cannot sparkle that Divine Light and Heat the Spirit of Scripture does , and so may stand in need of borrowed Light from the Superiour Luminaries of Sacred Truth , and in many Cases may , like the Moon , need Reflexions of Light from our very Earth ; but the Sun of Scripture receives the Highest Testimony , by the strongest Reflexions of its own Original Beams .

Quest. How comes it to pass , that there are such different Degrees of Scripture-Excellency in the several Parts of it , and that it is not one Even Form of Doctrine , methodically laid together , and of the same Tenour of Discourse .

Answ. In this seeming Disorder appears the great Wisdom and Majesty of Divine Contrivance , that without obliging it self to the low and even pedantick Laws of Humane Discourse , it raises so great a Record of Truth upon variety of Occasions , and by an Infinite Foresight predetermining to it self the several Measures and Ends of Scripture , raises them out of a great variety of Accidents , and in such an Order as seem'd best to it self for those Ends , so as to give easie and ready Advantages to him that runs to read , and gather Instructions of weightiest moment , and also of quickest and suddenest sally upon his Mind , of greatest aptness to fix upon the Memory without loading it , and yet in the mean time to lay the Obligations of all Degrees of Search and Diligence to join one part of Scripture to another , so as to comprehend the whole Complex of Divine Doctrine , and extract the Order of History . For by a most natural , free , and unaffected occasional way , all Truths to make wise to Salvation , and a complete Sum of all Goodness , is to be found in Scripture , with infinite Varieties of Address , all the ways possible , to the Understanding , Will , Affections , Conscience , Memory , Imagination , suited to all Capacities , States , Conditions , full of plain and obvious , of most retir'd , secret , and farthestreach'd Wisdom , which no Mind can fully grasp , nor Tongue express .

And with these Things of main Importance , runs along such a Chronology of the Dealings of God with the World , and especially with his Church , as serves the main Design . All Learning and Knowledge in the mean time attending with lowliest Submission , and not with pompous Appearance .

Now from this Supreme Dispose of all things to the Ends of God in Scripture , out of such a variety of Emergencies of all sorts , arises such a diversity of several Excellencies in the Parts of Scripture , that yet all meet in that Great Center of the Glory of God , in a Communication of his Counsels concerning Man , and that turn round those Two Globes , that little one of the present World , a Point like this Earth , and the other that vast Circumference of Eternity .

Quest. But is there not as great a difference arising from the various States and Conditions of the Writers of Scripture , and the so different Periods of Time they were upon ?

Answ. That there is , and must needs be a difference , is undeniable ; yet , to the great Glory of Scripture , and assurance it is from God , even those smallest and lowest things last spoken of are all treated with all the Purity , Gravity , becoming the Penmen of the Holy Spirit , and with all the Usefulness their Nature can extend to ; Even so the Holy Men used by God in this Service , how various and differing soever in their several Ages and Times of writing , in their Circumstances of State and Condition in this World , High , Low , Rich , Poor , Learned , Unlearned , how distant soever in their Times of Writing , in the outward Forms and Modes of their Worship of God , in the Things that fell under their Account and Relation , before the Law , under the Law , in the Days of the Messiah , after his Death ; yet there is the same Spirit , Scope , Chastness of Style , Majesty , and Authority in the Contexture ; one Aspect upon the Glory of God , Obedience to him , Desire of his Favour , as the whole Happiness of Man ; the same Reflexions upon the great Evil of Sin , and the consequent Misery , and even of their own Sins : So that where any Combination , or Conference to concert things , was impossible , yet there is such an Union without a set Uniformity , as assures the One Hand of the Divine Spirit and Guidance upon All.

Quest. Is not the Church of God the Trustee and Depository of Sacred Oracles ?

Answ. It is so in Divine Ordination , and the general Course of Providence ; but yet it adds nothing to them , but receives all from them . The Church is known to be the Church by the Scriptures , not the Scriptures by the Church , except declaratorily only . The Church is the Pillar and Rest of Scriptures , where God is pleas'd to fix them , that they may be exposed to Publick View ; but their Authority is of God , evident in themselves .

Quest. Do we then attribute nothing more to the Church , in which we were Baptiz'd , and received the Knowledge of Religion ?

Answ. A very great Favour it is of God , that when he writes up the People , he counts that we were born within his True Church , where all the Springs of Salvation run : but as to the Proof of Religion , or the Records of it , it can be no more than a Private Proof : For , till we make a true Judgment , by what is Divine and Publick , and of God in the true Church , it does no more than equal other Societies walking with Confidence and Assurance , with great Awes and Devotion , in the Name of their God , in the Profession of their Religion . Till therefore there is a Trial of every Religion , and the Records of it , all such Societies are upon the same Level . When the Religion , and Oracles of every Religion , come to be tried , and duely examined , the Church of God rises to Heaven , and all else , except so far as they joyn in any Parts of the same Truth , sink down beneath .

Quest: But how can we know that every Book of Scripture is Scripture , but by the Testimony of the Church ? or , that we have all the Books of it , but by the same Testimony ?

Answ. That the Books we own for Scripture are Scripture , and all of them so , arises to our Assurance by finding the same Divine Spirit of Truth running through one , as does through another : For , upon this account the True Church received them , when first received , and so transmitted them , making the same Judgment successively in the several Ages , as the first did , the same Reason always continuing . What is besides this , is to be attributed to the Discerning of Spirits in all the Times while Scripture was writing , by the due Exercise of which True Scripture was received , and all other shut out : for , the Writings of Prophets was subject to Prophets , and by them enroll'd into Scriptures . That we have the same Scripture justly and faithfully consigned over to us from Age to Age , is to be own'd and acknowledg'd to Divine Providence watching over his Church and Oracles together , and conveying to us by the ordinary Security of the Churches Testimony , the Precious distinguish'd not only from the Vile , but from the less Precious also : but yet we must have greater Testimony than this , as hath been already urged .

Quest. But how could we be assured we have all the Scripture , were it not for the Churches Testimony ?

Answ. Finding so much Divine , and no more of the same stamp in the World , we may be concluded that way , and abundantly satisfied , that God will accept us in our Faith and Obedience to so great a Revelation . When any measure of Divine Truth hath been adhered to sincerely , the Danger hath always been greater in losing True Religion by corrupt Additions ; and the injurious Refusals of further Revelation come to pass more through the Prejudices of that Corruption , than by humble and modest Suspensions , till God hath assured us of his further Revelations . But besides this , we may easily find , we must needs have the whole Globe of Truth , and the Horizon of the Gospel gives us the whole Heaven or Kingdom of it , as it is administred in this World ; so that all further Degrees of Light , and Discoveries of it , shall be but greater Clearnesses of what we already have in the main and Substance : For , if even the New Testament , though it made so great a change , did but thus compleat and illustrate Christ yesterday and to day the same , how much more may we be assured , who have the New it self , so much excelling the Old , as it every where assures us ? So that we can expect a Milennium , or the New Hierusalem on Earth , only for the highest Exaltation of what we now have , till we come to Heaven it self .

Quest. Do the various Readings , so often bandied by Learned Men , make no Abatement from the Certainty of Scripture ?

Answ. Those various Readings are such as excite and quicken Search , and yet cannot distract the Doctrine , being not able to alter the Scope , Coherence , and Design of the Context , much less to change the Analogie of Scripture in other Places : While therefore they do not that , they take away the suspicion of Conspiracy , they preserve from greater Corruptions , by turning the Eyes of Men to look every way ; they shew how many excellent Senses dwell near the Divine Writing , and the Bad are manifestly enough thrown off : For in main things there is so much repeated , and said over again and again , as that all such Truths may be fully presented and assured , and yet not so much be said , as might be said of the same kind , without any Tautology ; for the Subjects are so rich , that even the World would be over-charg'd , and not able to contain the Books that would be written . Amen .

CAP. VII . Of the Publick Interpretation of Scripture .

Quest. THat the Progress upon this great Point may be made with the best Advantage , it will be necessary to state the Amount of what hath been already asserted , viz. That Scripture is a Publick and Divine Record ; and , That the Proof and Evidence it is Divine , is Divine and Publick also : What therefore do these two Positions arise to ?

Answ. They arise plainly to this ; 1. That True Religion is at once given , unalterably fixed on Monuments of its own , and cannot receive the various Phases of Increase or Decrease , like the Moon , by new and upstart Decrees , Canons , or Anathemas . 2. That Religion is in this Sense Publick , even as God himself , that it is of free and open access in the Scripture , and its Entertainment as liberal as the Light and the Fountains of Water ; and no Man need wait till his Religion be drawn out of the private Repository of Breast or Breasts . 3. That the Assurance and Evidence of Scripture is very near us , when we come to treat with it ; so that we need not send up to Heaven , that were to bring Scripture down from above , when it is come down already ; nor beyond the Sea , to oldest Antiquity , for a Scale to it , which hath always the Broad Seal of Divinity with it ; for that were to bring Scripture a second time from the Apostles and former Ages , through which Divine Care and Providence hath already pass'd it down to us , with the very same principal Assurance it gave them , viz. that Divine Life of Truth and Holiness that cannot be far from any one of us ; for in it our Understandings and Consciences live , and move , and have their Beings , and in that Light alone see Light .

Quest. But hath the Private Spirit of Apostate Angels , working by Corrupted Humane Nature , made no Attempt upon this Publick Record , though so every way guarded , as it is , to introduce a False Religion , even under the Appearance of this Publick Authority of Scripture ?

Answ. Yes ; that very notorious one of Private Interpretation .

Answ. What is Private Interpretation ?

Answ. That it may be well understood , being a very great Instrument of the False Spirit , we must proceed by degrees to the true Comprehension of it : And first , in the strictness of its Notion , it is an affixing a Sense to Scripture , or any part of it , that does not so evidently and indisputably flow from Scripture , as to partake of the Divinity of Scripture .

Quest. How should an Interpretation be so made of Scripture , as to partake of its Divineness ?

Answ. An Interpretation is as Divine as Scripture , when it is the true evident Importance and Sense of Scripture Words and Scope , and carries the perfect Spirit and Analogie of Scripture with it , or is a Deduction and Doctrine arising from Scripture , measured by the Context by its usual ways of expressing it self , and the compare of one Place of Scripture with another , so as to evince it self to be a just and necessary Consequence .

Quest. What is the Effect of such Interpretations ?

Answ. Every one that soberly , and impartially , and piously attends to it , cannot but be convinced and instructed by it , as the true Divine Scripture-Sense , opened and applied to him .

Quest. How else may Interpretation be Publick and Divine , even as Scripture it self ?

Answ. When there is truly a Divine Presence , and such Motives of Credibility by which a rightly qualified Person may be induced to believe , that such an Interpreter is immediately assisted by the Holy Spirit to give such an Interpretation , that else could not be found by any Created Sagacity or Industry , in such particular Places of Scripture , either from the Importance of the Words , the strength of the Context , or Scope , or in the Analogie of Scripture , comparing Spiritual things with Spiritual .

Quest. What are to be understood to be Motives of Credibility in so great a Case ?

Answ. The Divine Sense of an Interpretation , agreeable with all those so self-evident Notions of God , and all Goodness ; the Weight and Gravity of the Matter ; The Authoritativeness of Scripture Language and Elocution ; Miracles ; Agreement with all former Scripture ; Awes upon the Conscience ; Inward Illumination of the Holy Spirit , in its Sanctifying and Heavenly Influences breathing in it , and with it . These are a Divine and Publick Presence , and absolutely constitute further Scripture , even as they illustrate and put a greater Splendour upon former Scripture , and compleat it .

Quest. Who were such Interpreters of former Scripture ?

Answ. The Prophets were such Interpreters upon the Law in their Time , even all that writ after Moses , who either by Histories , compiled by such Divine Inspiration , gave Examples agreeable to the Scope of the Law , or by Sermons stirr'd up to the Obedience of it , and reproved the Disobedience ; or by Divine Meditations , Discourses , and Hymns , display'd it ; or by Prophesies foretold the Government of God in his Church , and in the World according to it ; but especially accommodated all things in it under Prophetick Veils , to Christ , and the State of True Religion under the New Testament : All the Prophets from Samuel , and all that followed after , as many as have spoken , foretold likewise of these days : All which together fill up wholly the Spaces of Scripture in the Old Testament .

Quest. How did the New Testament , and the Writers of it , succeed in this great Office of Expounding and Summing up Scripture in this Publick Divine Authority ?

Answ. They were above all that went before them : For , John the Baptist , than whom a greater Prophet among them that were born of Women had not risen , yet he that was least in the Kingdom of God , in the more explained State of Christianity , was greater than he .

Quest. How is this Notion of Publick Interpretation , contradistinguish'd to Private , made good out of Scripture it self ?

Answ. From the Apostle Peter , who expresly tells us , Scripture is not of any Private Interpretation : Whose Sense in that place is very necessary to be pursued , both as it much clears the Nature of Private Interpretation , and also strengthens the Foundations of the New Testament , as laid in the Old .

Quest. But you know the Original Word there used , and translated Interpretation , is by some understood for no more than the Prophetick Declaration , or Interpreting the Mind of God , revealed by Inspiration ; and by very many , another Word signifying Inspiration it self , o● the Illapse of the Divine Spirit in those Prophetick Revelations , is preferred to the Word translated Interpretation , as the more genuine Reading .

Answ. I know the Current of Expositors both the ways you mention ; but against them both there is this great Reason : No other but Interpretation , and that strictly taken , will fit the Apostles Purpose .

Quest. What was the Apostles Purpose ?

Answ. To assure the Jewish Christians in the Truth of Christianity , out of that more sure Word of Prophesie in the Old Testament .

Quest. Was it not then to the purpose , to assure the Divine Original of that Word of Prophesie , and to assert its immediate Descent from the Publick Holy Spirit ?

Answ. That indeed was necessarily suppos'd and included , or rather concluded on all hands ; but not the close Point in discourse : For , the Sacredness of the Old Testament being agreed both by Jews and Christians , the Apostle commends the giving heed to it , as to a Light that shone in a dark place , a great Lamp shining when all was dark and deep Night about , till the Day of the Gospel dawn'd , and Christ , the Day-star , arose in their Hearts by Faith .

Quest. What was the precise Mark the Apostle was to aim at ?

Answ. To vindicate the true way of Interpreting this sure Word of Prophefie .

Quest. Why was this so much to his purpose ?

Answ. Because the whole Stream of Interpretation of the Old Testament among the Jews run against Christianity .

Quest. Whence came this Current of False Interpretation ?

Answ. Even from whence Interpretation might seem least of all to deserve the name of Private , from the Scribes and Pharisees , Doctors of the Law , Elders of the People , who vogued themselves the Publick , and so Proprietors of the Sense and Interpretation of the Scriptures ; but , as our Saviour says , they had indeed taken away this true Key of Knowledge , neither entring in themselves , nor suffering those that would .

Quest. How does the Apostle vindicate this Point ?

Answ. By a vehement Caution on those to whom he writ , to measure from the Publick and Divine Original of Scripture , to the Interpretation , as necessarily to be Publick and Divine also ; You do well ( saith he ) to take heed to the Word of Prophesie of the Old Testament , as yet more sure to you than the New can be ; if you do but know and well consider this first , and lay it in the Foundation , That Scripture cannot be subject to a Private Intetpretation , whose Original you your selves , together with us , acknowledge as Publick as the Holy Spirit : For , can that be subject to the Will and Dispose of Man in the Interpretation , that came not by the Will of Man , but by the Supreme Motion of the Holy Ghost , in the Original ?

Quest. Wherein lies the Strength of this Argument ?

Answ. In this : If the Interpretation of Scripture be not as high as the Original , so high an Original is to no purpose : For Sense being more Scripture than Words , and Interpretation assigning the Sense , if That be Private , All is Private at the Rebound , and not Divine : else a Divine Original shall be mismatch'd , controll'd , and even made servile by and to a Private , and often a False and Unworthy Interpretation .

Quest. Into what Vse and Effect did this Argument issue ?

Answ. To a silent calling them to compare the Manner and Kind of Interpretation used by the Lord and his Apostles , and that other of the Jewish Doctors , and then to ●udge which appeared Divine , and from God , which not ; and they would easily give the Preference to our Lord and his Ministers , as the only Divine Interpreters .

Quest. How then did our Saviour and the Apostles justifie their Interpretation to be Publick and Divine ?

Answ. By one of the two fore-named ways ; either from the evident Importance of some very express Scriptures of the Old Testament , applied in the New ; as David's calling Christ ( who was his Son ) Lord , which muzled the very Adversaries ; or by the immediate Presence of the Divine Spirit , discovering what it had treasured and sealed up in such Expressions , which Eye could not see , nor Heart conceive , till in due time the Spirit it self revealed them : The Spirit , that knows its own Depths ; the Spirit , to whom are known all its own Designs , from the first Foundations or Beginning of Scripture , to the highest Stone in the Structure , or End of it : The Top is known to it in the very Bottom ; the End , in the Beginning . That therefore which was seen to Men only in the Rudiment or Foundation , and seem'd to mean no more , appeared at that very time to him in the Complement , and he applies it to that Complement , as certainly and justly as they did to the first Rudiment or Foundation : As , Out of Egypt have I called my Son , was as truly applied to Christ's coming out of Egypt , being then come to its Perfection of Sense , as it was applied to Israel coming out of Egypt in the first Rudiment ; and the Divine Spirit as truly meant the last as the first , though none could know its Sense but it self , till it self revealed it .

Quest. How could it be proved the Ministers of the New Testament had the true Key of Interpretation committed to them by the Spirit ?

Answ. By the concurrence of all things that justified the first Writers of Scriptures to be Commissioned by God ; Great and weighty Truth , Holy , Heavenly , becoming God , as the Author ; such Speech , as none beside the Writers of Scripture ever spoke ; all of a piece with former Scripture ; Miracles ; mighty Efficacy upon Consciences ; the Glory of God ; the Salvation of Souls ; the abolishing of Sin , the Ends designed in all ; the removing all lower Forms and Ceremonies for the time being , into a most High , Spiritual , Substantial Religion ; True Peace of Conscience introduced . These , with innumerable others , concurring in any Interpretation of former Scripture , that could not else be found out in its full Meaning , do both enlighten former Scripture , and enlarge it into further and more Scriptures .

Quest. If then our Lord and his Apostles , in Interpreting the Old Testament by the immediate Presence of the Holy Spirit , resting without measure on our Saviour , and in full measures on the Apostles , discover'd that Sense in the Ancient Scriptures which was indeed deposited there , but could not be unlock'd by any Created Wisdom ; it will follow thence , That it is an unnecessary Labour of many Worthy Expositors of Scriptures , to press too hard in every Quotation of the Old Testament we find in the New , for a free and full Confession of all that Sense it there expresses , as if it could naturally arise from so many Words and Syllables so put together , having power and vertue by themselves to signifie so high ; since the Holy Spirit had a reach in them , which none could grasp or fathom , but it self ; and contriv'd that Sense so into Words , as none could summon it but it self ; and that it rested upon the Lord and his Apostles to bring it to light , and reveal it into New and Higher Scriptures ; and that it appears as undeniably they did so , as that the Old Testament it self is Scripture .

Answ. The Industry of such Worthy Persons is not to be blamed , to trace the Sense of the New Testament in the Words of the Old , as far as it is possible for them to go : But if they cannot give Satisfaction to cavelling Atheists , or Infidels , or to the Scruples of Good Men , it still remains a just Ground of Satisfaction : The Spirit , that carried , by an Almighty Hand , the Writers of the Old Testament , carried those Penmen of the New by the same also ; and from one single Glance of its Meaning , that it self , with Divine Artifice , had left drawn there , it derives that full Face of Truth in the New , to be its Sense in the Old , than that Samson's Riddle in the Exposition , should be his Sense in the dark Cover of it in Words that could not else import it . He that created the Words in the Old Testament , and even then inspired them with that Divinest Sense , as with Life , might yet suffer it to lie intoomb'd in them , till it self , that entrusted it there , gave it a Resurrection in the New .

Quest. But would you have none undertake in the Interpreting or Expounding Scripture , except by Inspiration , or the Evidences of immediate Divine Presence , where either Scripture is not so express as to be its own undoubted Interpreter , or the Interpretation deduced as evidently as any Consequence by Reason ?

Answ. Far be it from me to discourage or lessen such Undertakings ; I rather wish all the Lord's People thus far Prophets , to search the Meaning of Scripture , with all the Helps and Advantages they can attain ; and that in the mean time all those who have any part of the Prophetick Office upon them , would read and meditate day and night , to Interpret Scripture to themselves and others .

Quest. But how is such Interpretation consistent with the Apostles so great Assertion , That Scripture is not of any Private Interpretation ?

Answ. First , Interpretation guiding it self by the plain , evident , and Self-Interpreting Oracles of Scripture , in things absolutely necessary to Salvation , displays a Body of Divine , Publick Truth , which in regard of the Darkness , Inattendence , and Inconsideration of the generality of the very Professors of the Faith of the Scriptures , and much more in regard of the great Indisposedness of their Hearts to the Obedience of Scriptures , need such constant Displays by Applicatory Interpretation , and a distinct Office , to attend continually on this very Thing . And yet the main Concernment of such Interpretation lies in what is so plain , that , when opened and applied , it is impossible to be doubted of , as Scriptures Sense .

2. Such Interpretation as may be Private in regard of its Derivation of any Doctrine from such or such a particular Place of Scripture , yet keeping it self to the Analogy of Scripture , in the plain and undoubted Sense in other Places , does still maintain the free and Publick Course of the Waters of Life .

3. Interpretation of Scripture thus guiding it self according to the evident Sense of Scripture , in its clearest Parts , and taking that as a Clew into the more abstruse Parts of Scripture , necessarily encounters much Sound and excellent Truth , nearly allied to Publick and Divine , in all Knowledge , Natural , Historical , Chronological , Moral , Political , pertaining to Language and Eloquence , which makes the World more lightsom , and less subject to the Tyranny of the Prince of Darkness . How great a Light of all Learning hath broken out from the very Endeavours of Interpreting Scripture , to the Glory of the Father of Lights , the high Honour and venerable Estimation of Scripture , the much Ascertaining True Publick Religion , and the Universal Good !

4. Many great Truths , and undoubtedly Divine in themselves , that , being more at a distance from those that are necessary to Salvation , it hath not pleased the Publick Wisdom of the World to give such Assurance of them , as that they should be imposed upon the Belief of all that acknowledge the Sacred Authority of Scriptures , and yet may present very large Satisfactions to the Minds of those who are assisted by the Holy Spirit , into the great Scripture-Reason , in such Points , though but particularly for themselves : They may then taste the Graciousness of God , and the Gratefulness of Truth in them , without imposing on any others , who cannot see by their Light .

5. Yea , even in things controverted between Holy , Wise , and Good Men , in Interpreting Scri●●ure , each part of the Controversie , when both cannot be reconciled in their Sense , yet supports and makes stronger to their Faith some grand , evident Principles of Divine and Publick Truth , in which both Sides meet , and are firmly united , and to which each reconcile their own Opinions , wherein they seem to differ from such Principles , or from one another , and leave a Middle , in which they may meet one another , and wherein Persons unconcern'd in their Controversies rest : Upon which Agitations yet follow great Illustrations and Confirmations of such Grand Principles , and Enlargements of Knowledge , by the very Traverses of Dispute , among Men sincerely affected to Truth , and who search into it , without the Love of Contention , without Bitterness and Animosity ; but humbly , modestly , and with largeness of Mind towards those that dissent from them .

6. God , the Friend of Universal Knowledge , allows the Souls gratification of it self with probable Sentiments , restrained within due Bounds , that may grow from Scripture-Interpretation .

7. And lastly , Pardons the Infirmities adhering to Humane Transactions , in this most necessary Duty of Searching the Scriptures , and over-rules such Miscarriages , yea , and even the more malevolent Distempers of Men herein , some way or other , to Good ; and makes them oftentimes Servants to some great Points of Truth .

Quest. All this that hath been described , I confess , agrees with so Publick and Catholick a Record as Scripture is : A Record , wherein every one that comes to it , may search his own Interest and Concern in it , and improve it to the utmost : A Record that offers and exposes it self to be understood and closely inquired into by all . But how is it secured from a multitude of Private Interpretations , when so many Interpretations , acknow●●dgedly Private , continually pass upon it ?

Answ. Herein it is secure ; 1. That Scripture is not of any Interpretation , but it s own native Sense : It is not under the Power of any other : It stands free , and clear , far above all Interpretation of Men , to be considered by any one in it self , and not under such Interpretation . Such Interpretation does not become Scripture , nor bind any one under the Curse fixed on those that add to Scripture , or take from it . These Interpretations may be added to , or taken from , according as Men see Reasons of Scripture preponderating one way or other . This is the Freedom of Scripture , to suffer all due approaches to its Sense . This is its most severe Constancy to refuse all , but it s own true Sense .

2. As Scripture is not of any Interpretation , but it s own Native Sense , so its Sense is of no other Evidence , but of Spiritual Divine , and truly Rational Evidence ; so that if any Man does not bring such proofs of Scripture Sense , as agree with Scriptures way of Evidencing it self ; and Scriptures way is not that of Private Authority , or Humane Imposition , but of Divine Authority and Presence ; his Interpretation , however true , yet does not bind , as it is his Interpretation , or upon any other Recommendation , but Scriptures proper ways of recommending it self : I speak as to Wise Men , judge ye what I say .

Quest. What then is that Private Interpretation the Apostle remonstrates against ?

Answ. All Interpretation that brings no Credentials from evident Scripture-sense , nor from Heaven , of immediate Inspiration , much more if False , or Mean , and impossible to be so derived , and yet would impale and inclose Scripture within it self , and impose it self upon the Consciences and Judgments of others , and so bring them under Bondage : That which forbids Men to Interpret for themselves , though with utmost Industry , and all the Assistance they can use , and the Implorings of Divine Assistance : That which gives out Private Oracles at pleasure , and too often most False ones , as if they were Scripture , and for its own Private sake would lock Scripture from the possibility of being Interpreted even by it self , sequestring it into an unknown Tongue , from great Multitudes of all Nations professing Jesus Christ . This is indeed Private Interpretation , and adding to Scripture , making another Scripture , which yet is not another .

And thus are all lower Degrees of this Tyranny to be estimated , according to their several Graduations in it ; imposing upon Men , as from some Scriptural Authority , what is not of the True Excellency , Spirit , and High Descent of Scripture , nor manifested in Mens Consciences , as Scripture manifests it self .

Quest. Is it not then necessary , in regard of the Confusion arising from the variousness and incertainty of every Man Interpreting for himself , and without certain Divine Evidence , that there should be some Infallible Publick Interpreter , so Divinely assisted as you describe ? And is it not reasonable to believe there is such a one , seeing we cannot suppose God is wanting to his Church in such a Necessary ?

Answ. 1. Scripture it self is such an Infallible Interpreter , it being in all things necessary to Salvation both clear and certain , to all but the self ▪ condemned Heretick , or Ignorant .

2. When there comes such an Infallible Interpreter , bearing the Seal of such Credentials , as the Scripture does , we will receive him . Till such an Interpreter , so arm'd , comes to us , we are never the better for his Pretence to Infallibility ; But all that receive him are destroyed by him , when he brings Falshood for Truth under so great a Title ; so that he becomes more an Apollyon , or Destroyer of the Church , than an open Enemy can be .

Quest. Must we not then necessarily suppose great Tracts of Scripture lying like unknown Land , for want of Publick Interpretation ?

Answ. That there may be so , cannot be denied , in Controverted or Prophetick Parts of Scripture : Yet that God hath been pleased to communicate much useful Knowledge relating to them , is most evident , and most thankfully to be acknowledged to his Goodness and Bounty .

Quest. What Expectation is there of a Full and Certain Publick Interpretation of all such Scriptures ?

Answ. It is not for us to know the Times and Seasons , which the Father hath put in his own power : But , most probably , at the time of fulfilling the great Prophesies of the New Testament , there shall be such ex●raordinary Effusions of the Divine Spirit , as shall expedite all Doubt , and make every thing clear , the Knowledge of which is not reserved for Heaven , to adorn the Absolute State of Perfection there .

Quest. Seeing by all that hath been said , it appears , how incongruous Private Interpretation is to Publick Scripture , or that the Will of Man should be trusted with the one , and not with the other ; What Account therefore can be given of Translations ? May not they bring in a Private Interpretation upon Scripture , if not performed by an immediate Divine Assistance ?

Answ. Even as in the safe Conveyance of Scripture it self , and preserving it pure from gross Falsifications , so in Translations , we must leave God to be the Governour of the World , and of his Church . He hath been pleased to order the Conveyance of Scriptures into so many Languages , by raising up many to travel in the Knowledge of all Tongues , and the Keys of them , as in the Originals , to find out their Meaning , and to transfuse them into all other Languages , and that , by so many , of several Ages and Nations , as makes all Combination to deceive , impossible ; and Universal Deception , next to impossible , upon the Translators themselves . These things are under his supreme Care : It is enough to us , there is brought to our Knowledge such an excellent Doctrine , rising out of so many Divine Sayings and Discourses , that are as so many Stars in the Firmament of Truth , clear as the Luminaries of that name in the Heavens . Why should we then be more than modestly and humbly concerned to know all the Ages they have pass'd through before they came to us , or all the Secrets concerning their Motion and Appearance , that he onely knows , that calls the Stars by their Names ? It is enough , they evidently and undeniably declare God to us , and assure us by their Light , by their regular Motion according to the Laws of Truth and Goodness , that they are Stars , the Greater and the Lesser differing one from another in Glory , yet all Stars , and of a truly Divine Lustre , Certain , and not Wandring .

Quest. Let us now hear the Conclusion of this whole Matter .

Answ. It rests in these two things .

1. That the Evidences of the Divine Presence in the Scriptures , and all the principal Branches thereof , are as clear and certain , and do satiate the Soul and its Faculties , inlightned by the general Influences of the Divine Spirit , much more by its sanctifying Efficacy , even as the clearest Notions we have of Things do , and much above them : And that these Evidences are the same in the Original Scriptures , and in the Translations , for that they are indeed All Original , and not capable of any Translation , but make even Translation an Original .

2. That as Scripture is such a Contexture , and makes up such a Book , God , the supreme Governour of the Church , and of the World in general , hath always , and does always take care of its preservation ▪ from such Corruptions as would injure those Evidences of Divine Inspiration he hath ingraven upon it , not only upon the Substance , but upon the very Contexture ; and the very same care he hath taken for the Conveyance of it , by agreeable Translations , to the several Nations in their own Tongue , to whom he hath vouchsafed the Scriptures themselves , or the Doctrine of them .

Quest. Hath God wrought miraculously to these Ends ?

Answ. That need not be asserted ; but he hath , by the ordinary Interposals of Providence , watchful in every thing over its own Ends , brought all to pass he in Wisdom thought necessary .

Quest. What Visible Means hath Providence used for the secur●●g Scriptu●es against foul Corruptions ?

Answ. Continual and various Copyings of the Original , even in the Days of the Writers , in the very time of the Inspection and Ministry of the Prophets and Apostles ; and downwards from them , both by Manuscript and Print : which various Copies being compared , though they have not to the degree of a M●racle agreed in Minutes , have yet concerted the Substance .

Quest. What care hath God been pleased to take with regard ●o Translations ?

Answ. Very eminent , where it needed most : For , some Ages before the coming of the Messiah , it came ( no doubt by Divine Superintendency , which hath the Hearts of Kings in his Hands , and turns them as the Rivers of Water ) into the Heart of a Great and Learned Prince of Aegypt , to procure the Translation of the Divine Law into the Greek , the then most known Language of the World . Seventy two Seniors of the Jews , as History most generally agrees , the Learnedest in their Native Hebrew , were employed in it . This Translation was generally and publickly received among the Jews , was approved by our Lord and his Apostles in several Quotations .

Hereby there was at once a Preparation of those Scriptures to the most Publick Notice , an Assurance of the true Import of the Hebrew Tongue , and an authorised Translation : And in the same so known Greek Language , wherein are reposed such Treasures of all Literature , is added that most Sacred Roll of the New Testament .

And from that time have there been , by the great Industry God hath excited Men to , several Versions of the Old and New Testament , into a great variety of Languages , with strict Expository Researches , and Criticisms , upon all that concerns either the Readings , or the Sense of Words and Phrases , as well as the Doctrine contained in them ; by which there might be a freer Propagation of Sacred Knowledge , and a Security against such Corruptions and Mistakes as might efface the Divine Image , or any of the Lineaments of it , in ●●ese Records , or their Translations , however differing , as I have said , in minuter Things .

CAP. VIII . Of Tradition and Antiquity .

Quest. BY what hath been said , Scripture and its Interpretation appear guarded by their own Divineness , against all Private and Counterfeit , as by Cherubims , and a Flaming Sword turning every way . But hath there been no Stratagem of the Adversary to undermine Divine Catholick Religion , and the Authority of Scripture , the Publick Record of Religion , with its Publick Interpretation ; and yet that all these should seem still to rest firm upon their own Base ?

Answ. The great Enemy of God and Truth hath been wanting in no Artifice , and therefore hath fallen upon that very Method inquired of ; that what could not be atchieved by denying Scripture , by bringing in False Scripture , or Private Interpretation , monstrous to the Text , ( all such gross Frauds being in some Times and Places exposed and exploded ) might be more successfully attempted and effected , by yoaking Tradition with Scripture , a Private Incertain Oracle with a Publick and Certain one , and so avowed to be by the Traditionists themselves .

Quest. What is Tradition ?

Answ. These four things concur to the making up Tradition .

1. That from the Divine Authority of Scriptures , and the True Religion of them , which ( as hath been said ) it acknowledges , it borrows not only Countenance , but Occasion , and more than that , a shew of Reason and Necessity for it self .

2. That it therefore endeavours to tack and joyn it self to Scripture , and the Religion of it , as necessary to compleat and fill it up ▪ or to provide something more requisite to that Religion , that Scripture hath not provided for .

3. That it having grown up from no true Root , nor risen upon any just Foundation , it hath stollen into its Authority and Reverence , by being passed from Hand to Hand so long , that its Elderliness looks like a Patent for that Authority and Reverence : And its Original ( some Injudicious Devotion , at the best ) not being easie to be trac'd , it comes to be supposed , or rather superstitiously to be suspected to be Divine ; and at length , like a long-told Lie , assuming to be Truth , it takes upon it self to be Divine , and to curse all those that derogate from it .

4. That having thus rivetted it self , it by degrees , like Pharaoh's Lean Kine , eats out the generous and rich Sense of Scripture , and devours the Authority of it , and yet it self remains a jejune and starv'd Superstition .

Quest. Who are the great Masters of Tradition ?

Answ. They that have , under the True Religion , set up some private Diana of Profit , Honour , or Worldly Advantage , and cannot maintain it by that True Religion , they eke out therefore with Private Tradition what may support it .

Quest. What Antidote is there against the Mischief of Tradition ?

Answ. To cleave with full purpose and resolution of Heart and Soul to the Word of God , and to that only ; to have no Religion , nor any thing in Religion , but what is enjoyned and recommended by Divine Authority , in that Blessed Word of God ; and this is indeed to be of the truly Catholick , Apostolick , and Publick Religion .

Quest. But is the Sense that hath now been given of Tradition , the best Sense of it in Scripture-use ?

Answ. No , it is not ; and the Consideration of a better Sense will much clear to us the Nature of Tradition . When therefore our Saviour discoursed of the Commandments of Men , delivered down from Hand to Hand , subsisting only upon the Private Authority of the Elders , not founded on the written Canon of the Old Testament , at that time the only Rule of Faith , Worship , and Practice , he always names Tradition in the ill Sense already given : But when the Doctrine and Rules of the New Testament , in those grand Points , were just breathing from the Holy Spirit , and not yet fixed in that abiding Canon , Tradition is so long accepted in a good Sense . The History of the Things done by our Saviour , though most surely believed , Luc. 1. 1. was first but delivered or tradition'd by Word of Mouth , but afterwards written , that the certainty of them might be more fully known to those that had been before Catechiz'd in them by Oral Tradition . All the Ordinances of the Christian Worship were first Traditions , 1 Cor. 11. 2. and the very Rules of Life were in Tradition , 2 Thess 3. 6.

But yet all these , though they were Trad●●●ons delivered by those that were Commissioned immediately by the Holy Ghost , and were themselves Eye witn●s●●● , and Ear-witnesses of most Things they gave in T●●dition , were yet not sealed so sure as the more sure Word of Prophesie , because they were not yet written by Divine Inspiration , though given out by it , nor generally received and assured , as so written , till the due time of Trial by former Scripture had passed upon them . The first Christians did therefore well to take heed to that former Scripture , till they had the full Day of the Gospel , as hath been before spoken .

If Tradition then was not so sure in the first and truly pure Times of it , how much less would it have been sure afterwards , if it had continued in Tradition ? All therefore of Doctrine in the New Testament was first prepared by Tradition , laid in and proved by the Scriptures of the Old Testament , either by direct Consequence , or by Interpretation from immediate Revelation , demonstrated , as the First giving of Scripture always was , by Miracles ; and so all at once , and once for all , consigned over to the Posterity of Christians by Divinely Inspired Writings , so assured , so confirmed , as to leave no place for Tradition o● the Best sense : There remains therefore nothing for Tradition now , but its Ill sense .

Quest. Why might not True Religion continue in Tradition , committed all along to Faithful Men , even as it did in ●●e Custody of the Apostles , and such Faithful Persons as they committed it to ?

Answ. Even in the time of the Apostles it was trusted no longer to Tradition , than it must needs ; for the Apostle John , the Survivor of them , closed the Canon of the New Testament , that was drawn apace into Writing all along : But at that time there was such a continual immediate Energy or Efficacy of the Holy Spirit , that Truth mov'd every way , like Lightning , and both by its direct and straight forward Motion in Doctrine , and its reverse strokes in the Conviction of all Falshood , Errour was blasted every way : But when this Extraordinary Appearance ceased , there was then no safety for Truth , but in an unchangeable Written Word , that was in such an extraordinary Season of Miracles and immediate Revelation , setled and established , under so great a Supervisal , in the midst of so many Witnesses of all things , by their Eyes and Ears ; and it being once written , and always so secured by Divine Providence , as hath been represented , it always speaks the same Things , in the same Words it first did .

Quest. Why might not Divine Truth be committed , some more Fundamental Parts to Writing , and some , according to variety of Occasion , to Tradition ?

Answ. God , to whom all Futurity is present , who foresaw all that was necessary to be written , before he had done writing cannot be supposed to commit his Will in part to Writing , and that upon great Reasons ; and the same Reasons notwithstanding , to leave a considerable part , or so much as any one Branch obligatory upon the Conscience , to Parol-Tradition : For , if he that offends in one Point is guilty of all , there needs the same Authority , and as well assured , for one Point of Faith and Obedience , as for all the rest .

2. It is unconceivable , what End Tradition , unconsign'd by Scripture , can serve , that Scripture does not more fully and effectually take care for . Publick Religion reserves nothing to be a Cabal for Private Interest , within a close Cabinet or Conclave .

3. Whatever is supposed to be entrusted to Tradition , must either be the very same we have in Scripture , and then Tradition is needless and superfluous ; for we have it in Scripture , if we duly exercise our selves in it : or it is more than Scripture hath declared , and yet supposed to be of equal Authority with Scripture ; and then it must be a Motionary and Itinerant Word of God : But where are the daily and continual Seals and Credentials Divine Tradition had , and in a constant fresh Motion with it , as it moves ; for so it had need be , in so fluid a Thing as Tradition , if it would pretend to be Sacred ; and so Divinely Inspired Tradition had , while it continued in Tradition : But what Reason can be given , Tradition , as we now speak of it , was not incorporated into Scripture , as was argued before ? Or that in so long a Course of Time it hath not been enroll'd into Scripture , as the Doctrine of the Prophets and Apostles still was ? Seeing , if it had all things else , it cannot but want the Benefit of the Divine Contexture and Conveyance that Scripture hath , in Words chosen , and put together by Inspiration , and the ready , easie , and certain Access to it by all : For all are equally concerned in it . Now seeing Tradition wants all these , how can we accept it ? How can we look off from Scripture , to pore upon Tradition ? or what hold can we have of it ?

Quest. But how can it be , but there must be Tradition , seeing there were so many Things spoken and done , more than the Scripture contains , or the World it self could contain , if they were all written ? These then being known in the first Times , have been conserv'd by Tradition , Tradition made valuable by those of Honourable Name among Christians , and their Discourses of Christianity ?

Answ. Granting such things so preserv'd , suppose them the Actions and Words of our Saviour himself , yet if not written by Inspired Penmen , they are not recommended as obligatory upon After-ages : For whatever was necessary , that we might believe , and have Eternal Life , was so written ; and that not only just so much as might serve Necessity ( for that the One Gospel of St. Jo●● might serve to That , it self witnesses ) but also be matter of Bounty and Abundance ; so that out of that greater World of Truth , than our World could receive , there was so much selected as was bountifully sufficient , and abundant to all Intents and Purposes of Clearness , Certainty , Enforcement upon the Affections , Variety , continual Exercise and Delight , that so every Christian might be throughly furnished to every good Work , to all things that pertain to Life and Godliness .

As for all that Christ did and spake , or that the Apostles spake or did by Infallible Guidance , and Immediate Assistance , if it be not written , a Veil is drawn over it , and a Cloud hath received it out of our sight : It is a secret thing , that belongs not to us , but is sealed up from us , like the things which the Thunders uttered in the Revelation .

And indeed the Wisdom of Providence seems to have dealt with all such Sayings or Actions , as with the Body of Moses ; all Monuments of Worth and Certainty , after Scripture , in relation to them , are concealed from us : There is a great Darkness upon the History of that Time , lest we should superstitiously venerate , in place of that which is divinely written and preserved to us , the things that were not prepared for our Learning , and so , to us , but as a Body not divinely inspired , that is , a Body without a Soul . All too fierce Disputes about them are therefore raised only by Sathan , the Enemy of Light and Truth , to no other purpose than that about the Body of Moses , that is , to found an occasion of Superstition , and silently to whisper , Scripture is not sufficient . And yet we see with what an eager Zeal Men are set upon such Researches , not satisfied with the Proportion of Manna allowed by God ; but even as the Israelites , that gathered much , had nothing over ; so may it be truly said of those that would abound beyond Scripture , in that which pertains to the true guidance of Conscience , That they have nothing over , and what they will needs keep , as such , corrupts .

Quest. Is there Reason sufficient to support this Sentiment ?

Answ. This great Reason : If we had undoubted , but not inspired History of that Time , it could not be like the Evangelistick History , or the Actes of the Apostles to us ; we should in some things want the Application and Direction to our use , dictated by Divine Wisdom ; in others , the unerring Censure of even Apostolick Actions , as in that of the Apostle Peter , Galat. 2. 11. Now because our Consciences would be apt to be drawn into subjection to things of so great Reputation , and yet there would be no Divine Authority to draw them , nor Infallible Authority to support them , in which Cases it is the Absolute Will of God they should not be in subjection , God hath therefore in his Providence left that time so much in the dark , that we may trust in his written Word only .

For separate Immediate Divine Presence from the Prophets and Apostles themselves , and there remains nothing at the highest , but the Wisdom and Prudence of Understanding , and Good Men , applying General Rules to particular Cases , Times , Places , and Events as they for that time could best judge , and yet besides the variation of Circumstances in every Age , they themselves were as Men , subject to mistakes , as Nathan about David's building the Temple , as Paul assaying to go into Bithynia ; to like Passions with other Men , as in the Contention betwixt Paul and Barnabas ; to like Temptations , as in the Miscarriage of Peter before referred to : All they did and said , not shining with immediate Light from Heaven , must be tried in the Light of what themselves , together with all the other Penmen of Scripture , had written . They themselves therefore acting or speaking by way of Prudence or general Assistance , must be tried by themselves , acting or speaking according to Revelation , and special Assistance , in which only they are and ought to be Authoritative .

Quest. But it still remains , There might be some things that were not so sit for vulgar Knowledge , and so were Secreted into Tradition apart from Scripture , and that Tradition deposited with Trusty Men , who should successively so deposite it , that it might at convenient Seasons be brought forth , as Goliah's Sword from behind the Ephod .

Answ. None like it indeed , to serve a purpose : But to satisfie Reason and Conscience , nothing so improper . For , first , let these Traditionaries give clear Expositions , and such as are worthy to be acquiesced in , of the Prophetick , or otherwise Dark Places of Scripture . If they cannot do that , where is the Wisdom above the Vulgar ? and why did not Tradition , without Scripture , inclose those mysterious Visions of the Revelation from Popular Inspection ? But the things Tradition is imploy'd indeed in , are quite of another Nature ; either the Prelation of Men in Church-Office and Dignity , or some Rites of Worship , that should change Devotion into Superstition , or lull it into Ignorance ; or some Canons , that turn Religion into Trade , or Doctrines suited to that End ; or , which serves to all such purposes , a Tradition to call back all Scripture out of the Written Word into Oral Tradition , by locking it up in a Tongue unknown to the generality of Christians . And yet if there were any seemingly Purer , or more Contemplational Traditions , seeing they are not inrolled into Scripture , they must , as hath been said , give such Evidences of themselves , as Divine Revelation hath , or be , at their highest , but Enthusiasm and Fanaticism .

Quest. But what Esteem is to be had of the Writings and Iransactions of the Ancients , whom we call Fathers , Doctors of the Church , Men of eminent Holiness , great Abilities , Confessors , and Martyrs of Christianity ?

Answ. It may be easily judg'd , by what hath been said already , that they must be brought to Scripture , laid at its Feet , and submitted to its Acceptance , whether according to its true Sense , or not : For , if the Apostles , when the Holy Spirit was not upon them , could not exceed Humane , how much less can any of a lower Class pretend ? The Fathers therefore had so great an Awe of Scripture , that they did not assume any thing to themselves or their Writings , or yield any thing to the Persons or Writings of those of the same Time with them , but according to the undeniable Sense of Scripture .

Quest. But the nearness of these Fathers to the Days of Christ and the Apostles , must needs enable them , either from what they themselves received warm from their Lips , or from what they had from others , not quite cold , to know the Apostles Doctrine , Discipline , Manner of Life , Purpose , their Sense of the Scope and Meaning of those Things wherein they were Divinely Inspired , and so to deliver it to After-ages .

Answ. Whatever they have spoken , or written , giving us more light and advantage to understand , and behold Scripture in its own Light , ought from them , or from any other , to be accepted with great regard ; but if it do not thus , it cannot be accepted , even from the Writers of Scriptures themselves upon a single , or divided Authority : They were so bounded by the very Things , and Words , they themselves had once spoken and written by the Holy-Ghost , that all the deference to their knowledge in Divine Things above others , was to be made reasonable in the clearest Expounding what themselves and others had written by Divine Inspiration , and to be discerned in the very Writings themselves , and not to be drawn oracularly out of their Breasts , when the Evidences of Divine Inspiration were not upon them : For he that is Spiritual , i. e. that God vouchsafes Inspiration to , or pretends to it , must acknowledge all that is either truly written , or spoken by the same Inspiration , to be the Commandments of the Lord , 1 Cor. 14. 37.

And as for the newness , freshness , and life of Truth given by Divine Revelation , God graciously providing it should remain , as Revelation left it , and the Evidences it hath done so , appearing with it ; it is the same in all Ages ; Divine never loses of its life , nor abates of its vigor ; what it was so many Ages ago , that it abides now ; what the Holy-Ghost spoke so many Ages ago , that it speaks now as warmly as then : All Divine Truth given , is after the power of an endless life , the Eternal Increated Spirit lives in it , and gives Divine Quickness to it . It is yesterday , to day , the same for ever ; and so breathes its own sense in Scripture , by the ordinary Assistances it vouchsafes to Holy , Humble , and diligent Waiters upon him in this , even as it did in the first Ages , though the extraordinary Motions are withdrawn .

Quest. But still the Gifts and Endowments of those Eminent Men , with all the Light , Truth , Grace , Learning and Reason , they shine to us with , ought to be esteemed and improved ?

Answ. Yes doubtless : For whatsoever Things are true , whatsoever things are pure , are of Virtue , and deserved praise , they are Publick , and of God , wherever they are found : And whatever there is in these Elders , in their nearness to the First Times , their Holiness , their Sufferings , their great Learning , their Encounters of Paganism , their Apologies for Christianity , their Heavenliness , their Contempt of this World , all is a Donation , and a Grace of God by them to his Church , and Mankind in general .

Quest. And does not there arise great Evidence to Christianity , and the Doctrines and Practices of it , from such eminent Witnesses ?

Answ. No doubt there does , both to Christianity in particular , and to all Religion , Virtue and Goodness in general : But yet neither their Writings , nor Practices can in any wise become Scripture to us ; they all lead to Scripture , and ought to do so ; they are all to be seen , and reflected in Scripture Light , and from thence they receive their lustre : For though they are a Subordinate Testimony , as hath been said , yet Christian Religion hath greater Testimony , and first enabled them to give a valuable Testimony to it self , by Communicating so great knowledge and worth to them : And besides all that hath been spoken , the Writings of the Fathers are so Voluminous , as not to be read over by the most ; so doubtful in their Genuiness , that they cannot be Examined , but with great Labour , and well prepared Judgment ; so disputable in their sense , that to attain a certainty in it , would cut off Time from the greater Imployment of Meditation in the Word of God , day and night , where Men's Callings lie otherwise ; so that to receive our Religion from hence were of too remote an assurance to any one , much more to those who have not Books , and studie for their Profession : But every Man , whether learned or unlearned , is concerned deeply to try his Religion with his own Eyes , and not anothers for him ; and God hath therefore provided a Word nigh him , even in his Mouth , and in his Heart ; and hath also taken care by stirring up so many both of the Ancient and Modern Christians , to separate themselves to intermeddle with all sacred knowledge , that there is a worthy exercise of the learned World herein , and great advantages arise thereby for universal knowledge even to the less learned , and the very unlearned .

Quest. But did the Fathers themselves distinguish thus their own and one anothers Writings from Scripture ?

Answ. It is most evident , as hath been already affirmed , they put a greatest difference betwixt the most excellent Monuments of Christianity , that were but Humane ▪ whether their own , or others , and inspired Pages ; else Clement , Ignatius , and others , might as well have been Canoniz'd by them , as what is from them come down to us for Sacred Canon it self ; and even as they did , we may see the great odds betwixt the one and the other ; and as we adore God the supreme Author , so the Sovereign Preserver of Scripture , who by Divine Evidences , and by superintending Providence , hath divided the bound of Scripture at so great a remove from all the Writings in the World , whether Christian or Prophane , the Apocryphal Books not excepted , which though too adventurously joyn'd so generally in a Volume with Scripture , yet are evidently disproportioned in the Majesty of Sense , and Divine Eloquence .

Quest. Is there no greater Authority of the First Councils ?

Answ. How many Humanes soever meet , they cannot make up Divine , where it was not before ; nor can a multitude of Privates constitute a Publick : Divine and Publick may be declared , but cannot be made so by such Contribution . All Determinations of Councils are infinitely outweighed in Value , and over-ruled in Authority by Scripture indeed Publick and Divine .

Quest. But in such a number of his Servants , may we not conclude , God is certainly among them , and does guide them ?

Answ. Give them all the advantages that can be given , and either we must say , they are Infallibly guided , and then we must receive their Decrees , as Scripture , and they must be attested to us , as Scripture is attested ; or they are not Infallibly guided , and then their Decrees must be tryed , as all Fallibles ought to be , by a Rule surer than themselves : If even Divine Revelation it self was at first tryed , and found perfect ; nay , if even all that God proposes to us , as from himself , comes laden with its own proper Evidences , how much more must that which is confessedly humane , be tryed by that which is confessedly Divine ? The great use of Councils is therefore so to debate , and bring things to a Result , by a confluence of Wisdom and Learning , that we may see Divine Truths in their own Light , in Scripture-light , to hold out which they are but ministerially imploy'd , and not to impose upon any under the name of Publick ; for that alone is Publick , that is Divine : All Comparison of Privates among themselves , must needs be lost in this Publick , before which the greatest name of Publick , is but as the drop of the Bucket , and the small dust of the Ballance : And the union with that true Publick makes the most Private a Publick ; and Separation from it , the most seemingly Publick , a most Idiottal Private .

And it were very happy , if the Experiment hereof were not too evident in the Councils that have been , how little Number of it self can Contribute to truly Publick , or Divine ; yet the fitness of the Means is withall to be acknowledged , as ordain'd by God .

CAP. IX . Of the Church-Catholick .

Quest. SCripture , the Publick Record of Catholick Religion , being thus far Established and Secured , both by Internal Characters , and External Care of Providence ; it still remains necessary , there should be some stated Ordination of God , for the Actuating this Record to its several Purposes and Ends.

1. Because Divine Revelation having now finished its measures , there cannot be expected those immediate motions of Truth , that were vouchsafed by God in his extraordinary Presences , but all is to be deriv'd from , and display'd in Scripture .

2. Scripture yet being but of the nature of a Record , it would lye still , and unmoved , and , as it were dead , if not produced and applyed ; even as other Laws and Records do , that are not continually executed to their proper Vses , be their Virtue never so great , if so Executed .

What therefore is that Ordinance of God , in the Cessation of Immediate Presence , for the exposing this Record to its universal notice , and for the applying it daily to its great purposes , which is the Executing it , as far as it is to be Executed in this World ?

Answ. God hath by his extraordinary Ministers , whom he gave his Divine Revelation , and Word , first founded the Church , and , according to the Degrees of that Revelation , exalted it to be serviceable to this great End , and so to supply the place of Immediate Presence .

Quest. What is to be understood by the Church ?

Answ. The Church is The Catholick Congregation of Mankind , called to the Faith and Obedience of that Word it self ; and which being called it self , is entrusted to call others to the same Faith , and Obedience , and so is Govern'd , and Governs according to it , by daily Exercises in , and according to that Word .

Quest. Why do you give the Church the stile of a Congregation , are not the Parts of it so distant that they cannot be Congregated in the Worship of God ?

Answ. They are yet all so united in the Faith and Obedience of this Sacred Word , and in the Worship of God according to it , as to be most properly called a Congregation in that regard .

Quest. But still , how can the Church be called a Congregation , seeing that speaks it always actually Congregated , but those very Members , that in regard of nearness one to another , are at due seasons Congregated , cannot yet be always Congregated ?

Answ. The Twelve Tribes of Israel , ( that is , the Church in its several Members ) always united , always ready to the Instant serving God , Day and Night , are beheld and seen by him , as in a perpetual actual Congregation .

Quest. Why do you call the Church , The Congregation ?

Answ. Even as Holy Writing is The Scripture , and The Bible or Book ; so the Church is The Congregation , by way of Eminency , the only Excellent Assembly or Congregation in the World : And indeed , upon a true account , there is no other Religious Congregation , but either a rude Multitude , or a Conspiracy and Faction against God .

Quest. Why is the Church said to be a Congregation called by the Word ?

Answ. Because Humane Nature , uncall'd , lies in the Lapse of Separation from God , in Private and False Religion , and in those Assemblies , justly branded as before , till it be recalled by him into the Church , united again to him : So that a Church is not a Natural , but a Supernatural Assembly ; yet it is ready to embrace all true Nature , an● the Associations of it , into it self .

Quest. Why is the Church describ'd to be One Catholick Congregation , when both Scripture and daily Observation assure us , there have been , and are , so many Particular Congregations , very Regular Churches , and duely so styled ?

Answ. Because the Church is of the Nature of those Things that are distinguished only by the several Accidental Receptions they find , and yet still remain One ; the Catholick Church , and a Particular Church differ no otherwise , than as a Beam of Light differs from the whole Globe of Light , or a Stream of Water from the Ocean : Even the most Particular Church is in this regard Catholick , that it is united to God and Christ , that indeed give both the Name and Nature of Catholick from themselves . Particular Churches , yea even Particular Persons , truly of the Church , have every one the whole Character , Title , Promise , and Privilege of the Catholick Church , so far as they can need or receive them , even as Heaven is Entire Heaven to every single Glorified Soul : Every Lively Member of the Church touches the Head and Corner-stone , and so , in him , the whole General Assembly and Church of the First-born , both in Heaven and Earth , and is at last consummate with them to Eternity .

Quest. How is this Church Congregated ?

Answ. It was begun and hath always increased by Particular Persons converted and brought home to God , according to his Word , in several Ages and Successions : For the Church , as it is a Church , is not a Society formed by a common Consent of Men , or by their Will , but its several Parts are added by God , so that it consists of all that are inwardly and truly of that Catholick Religion in God the Father , and in the Lord Jesus Christ , by the Eternal Spirit , all the World over , and in which meet all that have been , are , or shall be thus converted by the Word of God , as the Church is , and shall be triumphant in Glory .

Quest. The Call then that makes this Congregation , is first to God and Christ , and not to the Church it self ?

Answ. It is evidently so : All true Converts first give themselves to God and Christ , and , by vertue of That , to the Church . The Apostles were not sollicitous of any other Conjoyning Men to the Church , than what most necessarily followed upon their receiving the Gospel , and were afraid of their fixing upon them that were but Ministers and Servants : We preach Jesus to be the Lord , and our selves Servants for Jesus sake . The Corinthians heading themselves under Paul , or Apollo , or Cephas , was very mischievous ; and therefore the Apostle knowing the Union ought to be only to Christ , directs himself so vehemently against it , as also against any fanciful Distinction of themselves under Christ , as an ordinary Chief of a Party , and not as the Divine Head of the whole Body in the Catholick Truth : Even as he erred , that vulgarly called Christ Good , not knowing him to be God , the Supremely , Solely Good .

Quest. Are they all true Converts that are of the Church ?

Answ. All that are indeed the Church , are so ; but all that may appertain to the Church , are not so : as all that were of Israel , were not Israel . There is a visible Profession , that is too often not sincere ; yet this makes Men Of , or belonging to the Church , but not truly The Church : Many are so called , that are not chosen . But all that are truly The Church , are also truly called , and truly Converts , not only outwardly and visibly the Church , but inwardly and invisibly so too , whose praise is not of Men , but of God . In the mean time , they that are onely of the Visible Church , have the Means of Grace , and are not thrown out of that Register of God's People , till the Final Judgment cuts them off : A very great Benefit in it self !

Quest. Is not the Church then so Catholick , or General , as the Profession of the True Religion is ?

Answ. The Catholickness of the Church , as hath been often inculcated , is its Union to God and Christ , and that in sincerity . As to the general Profession , though the number of it be as the Sand of the Sea , a Remnant only shall be saved : For God will finish the Account , and cut it short in Righteousness ; for a short work will the Lord make in the Visible Church : There shall be an often eating , or brousing it off , a retrenching of it again and again ; it shall cast the Leaves of its meer Professors , as the Teyle-tree or Oak , when yet their Substance is in them ; the Holy Seed are the Substance of it , Isa. 6. ult. not losing them , it loses nothing .

Quest. In what sense is it then said , The Gates of Hell shall not prevail against the Church ?

Answ. It is undoubted , none can fail while they are the Church , while united to Truth , to the God of Truth , to Christ , the Way , the Truth , and the Life : It is also certain , from this high Declaration , there always shall be a Church in the World , so united , Hades , or Mortality , shall not prevail over it ; and how much farther it assures the Perseverance of those that are once truly the Church , I leave the thing it self to speak . It is said , They that overcome ar Pillars , that never go out of it ; and , They that go out of it , were not of it ; for if they had been indeed of it , they would no doubt have continued with it : And how the Church it self shall always continue , if any True Member of it may perish , is not easie to conceive .

Quest. How is the Church ordained by God to actuate Scripture , as it is the Record of Catholick Religion ?

Answ. The Apostle , in his Noble Description of the Church , hath laid the Foundations of our Instruction herein , in those three Honourable Titles he hath given it :

1. That it is the House of the Living God . 2. That it is the Pillar of Truth . 3. That it is the Ground of Truth .

Quest. Before the Explanation of each of these Titles , in the first place , I desire it may be determined , whether these things are spoken of the Catholick , or of a Particular Church , the Particular Church of Ephesus ?

Answ. Although I have already affirmed , That the Catholick Church differs from a Particular True Church only in the Compass and Comprehensiveness of it ; yet I very willingly represent it over again in this Instance : These things are truly applied to the Catholick Church , to the Particular Church of Ephesus , to every Particular Church ; nay , it reaches down to every single living Member of the Church , so far , that God makes his abode with him , dwells in him , he is a Pillar in the House of God , the Truth rests and dwells in him , and shall be with him for ever ; so that he is a Ground of Truth , and hath more of the Church in him , than greater seeming Portions of it , that erre from the Truth .

Quest. If you please now to proceed in the Explanation of these Titles ; and first , What is the Importance of the Churches being the House of God , for the actuating the Scripture ?

Answ. God , the most High Possessour and Owner of Heaven and Earth , places his Court , Family , and particular Residence where he pleases ; and he hath chosen the Church to be this to him . This is my Rest , here will I dwell for ever , for I have desired it . Heaven is my Throne , Earth is my Footstool ; where is the House you will build me ? To this Man will I look , that trembles at my Word . And where God dwells , there he manifests himself : As a Master of a Family makes known in his House and Family his Nature , Will , Laws , and Government ; so God does in his Church : In Judah is God known , his Name is great in Israel . In his Church he shews the Light of his Countenance , expects and rewards Services , as a Great Master , and makes known his Dislikes and Displeasure . This is brought to pass in the Church by those many Ways that God hath of bringing his Word to any Places or Persons , giving it Reception among them , and then stirring up his Children and Servants to hear his Voice , to search his Mind and Will , and to understand it ; so that it is as a Voice continually behind them . In his Temple therefore , in his House , every one must needs speak of his Glory : His Word cannot lie still , for all are concerned to meditate , ponder , inquire , and discourse of it , and are by Supreme Management excited so to do ; and so much as this Exercise in his Word is by any means depressed , so far God is withdrawn , and the Excellency of the Church-state lost . Now of the Church being the House of God , there was this great Type : God dwelt in the Temple at Jerusalem , as in a Palace ; there was such a Diet of Shew-bread , changed every day ; of Sacrifices of all sorts ; such Perfumes of Incense and Odours , such Officers and Servants attending continually , such Resorts of the whole Body of the People to the Court of this Great King and Princely Housholder . Together with this State , runs along in a mighty Stream , Gods shewing his Word to Jacob , his Statutes and Judgments to Israel . In the New Testament , the Pomp and Ceremonial Part is wholly transferred into Spirituality ; but Spirituality is not lower , but higher in the Substance of all that could be figured by these things : and the substantial part of that State , the Communication of the Word of God , is much exalted in the true Christian Church , that the Light of One Day is now as much as the Light of Seven was before . Thus the Church , as the Family of God , cannot but actuate his Word .

Quest. What is the meaning of the Church being the Pillar of Truth ? Does the Church support Truth ?

Answ. Not so ; for , it self is built upon the Foundation of the Prophets and Apostles , Jesus Christ himself being the chief Corner-stone .

Quest. How then is it said to be the Pillar of Truth ? And of what Importance is that to the Actuating Scripture ?

Answ. As the Laws and Ordinances of Courts and Governments are publickly fixed , that every one may know and take notice of them ; so the Church in all its Members , but especially by Deputed Ministers , giving themselves wholly to it , proclaims , preaches , and makes offer of the most Publick Notice of the Word of Truth , within it self , that all the Children and Servants of the Family may be continually catechiz'd and built up therein , and Strangers have opportunity to know , if they would apply themselves to it . Thus it is a Famous City set on an Hill , that cannot be hid ; and therefore its Laws , Constitutions , Manners , cannot but in all reason be inquired of , by all that do so much as pass by it : It is a Candlestick , bearing the lofty Torch of Divine Truth . Of this the Pillars of the Temple at Jerusalem , and the affixing to them the Rolls of Divine Revelation , was an eminent Type , and alluded to by the Apostle . As therefore from a Prince come forth Edicts , Proclamations , Manifesto's , and Declarations , according to Laws , which are fastned to Publick Pillars of the Court it self , and all open and conspicuous Places of Concourse ; so are there in the Church the most advantagious Publications of the Divine Truth and Word , to all , both the Natives and Free-born of the Church it self , and Ingenuous Strangers , that would hearken out the most Reasonable Proposals of Truth , or whom God is pleased to Naturalize to himself .

Quest. What is the meaning of the Church being the Ground of Truth ? And how does this actuate Scripture ?

Answ. It means nothing but the Perpetuity and Continuation of Truth with the Church , establishing it self by all that Firmness of Divine Evidence and Reason , and on those very Securities taking Possession of the Church , as the Ark of its Strength , where it self , or the God that is Truth it self , places the Soles of his Feet , as on his unmovable Footstool , for ever : Of which the Ark in the Hol●est was a Type , the Footstool of the Throne of Mercy , the secure Repository of the Tables of the Covenant , the Ark of Testimony , over which the Shecinah or Glory appeared as inthron'd , attended with Cherubims , and setting its Feet upon it ; the place of my Throne , and the place of the Soles of my Feet , Ezek. 43. 7. For thus the True Church , against which the Gates of Hell cannot prevail , is the unchangeable Rest of Truth : It adheres to Truth ; it buys the Truth , and never sells it ; Truth dwells with it for ever : God never suffers it to apostatize from Truth ; but by the constant holding of the Judgment , and retaining the Love and Zeal of the Affections of those that are indeed his Church , he hath setled his Word in his Church on Earth , even as it is for ever settled in Heaven . The Church therefore actuates Scripture , by finding out Reasons , debating , enforcing , defending by all Arguments , that Truth of Scripture , and so persisting in it for ever .

Quest. Cannot then the Church fail ?

Answ. It hath been said before , the True Church cannot fail : For , the True Church is ( as hath been described ) the House of God , the Pillar and Ground of Truth ; and that which is so , cannot fail , and God will have such a Church always in the World . If any Person , City , or Nation , that seem to have been the Church , have this Light eclipsed , the ●an●lestick removes ; for it is only a Candlestick for the sake of the Light : and the Pillar it self shakes and falls , if the Records fixed to it are taken away : and the Palace and Court remove with the Prince , who is always with his Truth , and the lively Motion of it . So much Truth therefore , and active Display of it , so much a Church , in any Place ; and the Truth removing , or lying dead , the Church removes also , or is ready to die in that Place .

Quest. But is there no higher Sense of the Church being the Pillar and Ground of Truth ?

Answ. No other , but what arises from the most intimate and inseparable Union betwixt the Church and Truth ; Truth taking an undefailable possession of the Church : so that whereever Truth , in that Fulness as to lead to Life and Happiness , is , there is the Church , and no where else . The True Church then may be stiled a Pillar and Ground of Truth in the highest Sense , if rightly understood ; that is , Truth it self , that is the unmovable Pillar and everlasting Foundation , hath so closely banded the Church with it self , that it is One Pillar and Foundation with it . Thus the Church may be both the Building ; and the Rock and Foundation , to succeeding Parts and Members of the Church : The Building , as it self rests upon the Pillar and Foundation of Truth ; else it can't be the Church : The Pillar and Foundation of Truth , to the still succeeding and rising Church , as it is One with Truth it self , to which every True Member first comes and unites , and therein to the Church ; even as every Degree of Building is a Foundation and Support to the still growing Building , not in it self , but as it is surely cemented to the Foundation , regulated by it , and partakes its Strength : Yet if it swerve never so little from the Foundation , it is presently a Deformity ; and the more it swerves , the greater danger of the Ruine of it self , and all that rests upon it .

Quest. May not this help to explain that so much disputed Expression of our Saviour , Thou art Peter , and upon this Rock I will build my Church , and the Gates of Hell shall not preval against it ?

Answ. I shall be glad if it may give any Light to it , and hope it may : For the Apostle Peter making that Confession of the Divinity of Christ , not singular , but representing the whole Body of Apostles and Christians , and being possessed with and by that Truth he confess'd , was both part of the Building upon that Rock , and , as united with that Rock , he became Rock it self , upon which succeeeding Christians were to be built . The Prophets and Apostles are in this Sense Foundations , and the Twelve Apostles Twelve Foundations , Christ himself being the Corner-stone , in whom alone the whole Building , even the Apostolick Foundation it self , rises , in a strict and proper Sense .

Quest. Is there not a good Security then in joyning our selves to the Church , to those that have been in the Building before us ?

Answ. No otherwise than as we joyn our selves , by their Ministry , to that Foundation it self , which always lies sure , upon which they themselves must alone rest , if the True Church . For , by placing our selves not upon them , but upon that Common Foundation , we are adjusted to the whole Building that was before us , that lies regular with that Foundation , by the Care of him who is both the Foundation , Corner-stone , and is also he that built all things , even God in Christ

Quest. We must then seek to find the Truth by it self , and then the Church by that Truth ; and not the Church by it self , and then the Truth by the Church ?

Answ. Very true : For God hath so in his Infinite Wisdom establish'd the very Nature of Things . Truth can give many Assurances of it self to us by it self , so suited to our Faculties : The Church can give us none , but by its agreement with Truth , revealed in the Word of God . We could not have known such a Congregation as the Church at all to be , much less which it is , but by that Word manifesting it self in our Consciences , and so distinguishing to us the True Church among the many Associations in the World , each calling to us , as having the best Religion among themselves . Even the True Apostles themselves could be known to be so , and False Apostles tried and found Liars , no other way , but by this Truth , view'd , and considered singly , and distinctly by it self .

Quest. But when we have found the Church by the Truth , may we not then deliver up our selves wholly to the Church , as so united to Truth ?

Answ. No , by no means : We can never so deliver up our selves ; nor will the True Church desire any such thing of us , seeing its Office is not to hold out it self , but the Word of Truth ; and in doing any thing else , it acts not as a Church , but as any other ordinary Society ; and on no other Terms can we have to do with it : For the very Attempt to hold out , as a Church , any Laws of its own , ought to enter us into a Jealousie whether it be the True Church , which is , as a Church , the Pillar and Rest of Divine Truth only .

Quest. What Reason is there of such a Jealousie , when once we have found it a Church , by the Truth it holds out ?

Answ. Because a Church , that hath been a True Church , may several ways decline from its State .

Quest. How then can it he said , The Gates of Hell shall not prevail against it ?

Answ. That Prophetick Promise does not secure this or that Particular Church , but that there shall be a Seed of the Church in the World , with which the Covenant of God is Eternal : My Word shall not depart out of thy Mouth . nor out of the Mouth of thy Seed , or thy Seed's Seed , for ever .

But it is yet further true , the True Seed , the Holy Seed , the Substance of the Church , can never utterly and finally fail in any Particular Member of it ; for if it could , it were too great a violation of our Saviour's Truth in that Declaration , The Gates of Hell shall not prevail against his Church , or force that Immortal retrograde into Mortality , even that most dreadful one of the Second Death , for which a Succession of others , and in the same Danger , is but a faint Salvo , though it go on so to the End of the World .

Quest. Who are this True Church in every Age and Place ?

Answ. They which are by True Saving Faith united to Christ the Son of God , the Rock of Eternity ; and being so founded upon him , are Pillars that never remove , and a Rest of Truth for ever , having been taught , and learnt it , as it is in Jesus .

Quest. Who are the Professionary Church only ?

Answ. They that though they may , as Artificial Pillars , give some Ornament to the House of God , and offer Truth , yet not being indeed united to the Foundation , are movable , and may go out of the House . They are such as have not received the Truth in the Love and Obedience of it within themselves , and so may fall away from it : It cannot be said of them , as of the former , The Truth shall be with them for ever , having made its Edr●●●ma or Settlement in them .

Quest. How does the Professionary Church fall away in the Bulk and Body of its Professors , and Profession ?

Answ. The Office of the Church being to Actuate Truth , and only Truth , it may fail , either in abating the Fervours due to Truth , though nothing False or Forreign be admitted , or in receiving Falshood , or things of a baser Alloy , for Truth , and wasting those Fervours due only to Truth upon them . The one may be called a departing from the true State of a Church ; the other , from the State of a True Church : and they usually meet one in another .

Quest. How does this come to pass ?

Answ. From the Judgment of God upon the present sinful State , permitting things so to themselves , that in very few Instances it is , but that the Imperfections of Good Men , and the prevailing Corruptions of Professionary Christians , change the Holy , Lively Activities of the True State of a Church , into Lukewarmness and Formality , or by admitting Falshood , and impure Mixtures , into Doctrine , Worship , and Discipline , corrupt the State of the Church , so that it loses its Truth .

Quest. What becomes of the Professionary Church , when it loses the True State of a Church ?

Answ. It is , as the Prophet expresses a Civil State , or a City that hath lost its Splendour ; It becomes like a burnt Mountain , or extinguish'd Globe of Light : It retains the Form , but loses the Life and Vigour of a Church , like Ephesus , that lost its First Love ; or Sardis , that had a Name to live , but was dead ; or Laodicea , that was neither cold nor hot .

Quest. What becomes of it when it is corrupted , and loses in its Truth ?

Answ. It exchanges the Lively Oracles for Forms of Doctrine , and Lifeless Discourse , not of the High Spirit of Scripture : It debases pure Worship into Ceremonialness , Superstition , or Idolatry ; and the Gospel Rule and Discipline it sells for a Worldly Politie ; and the true Graces of Christianity , expressed in a Holy Conversation , for what is much beneath , or contrary . Sometimes it forsakes Truth in some Fundamental Article , that it swells out from the Foundation , in a Breach , ready to fall : And there is one Instance of all these in the Anti-Church , which will deserve a greater Consideration .

Quest. How does God deal with such Churches ?

Answ. Sometimes sweeps them with the Beesom of Destruction , taking away both the Candlestick and Place of it together , Alienes Both to them and their Religion thrusting them out of their whole Possession : Sometimes he suffers them to continue even for Ages , yet so that their Candlestick is moved out of its due stately Positure , hardly appearing like a Candlestick , and that by the Indignation of God .

Quest. In these Cases how does it fare with the True Holy Seed , the Substantial Church ?

Answ. God chastens them to Repentance , Self-purification , and greater Zeal , in that Case of the Churches losing its Brightness and Vigour , that they may recover their first State and Work , aad sets them on work to retrive Truth lost , in that other Case of the Churches Defection .

Quest. How is it with them , when the very Place and Candlestick are taken away ?

Answ. They are either first removed into the higher State of the Church in Heaven , or driven before into other Parts of the World , by Persecution ; or the violence of the Judgment makes no distinction , but carries them Captive with the rest , though in different Baskets , as the Prophet Jeremy represents .

Quest. How do they survive in the time of the displac'd and dejected Candlestick ?

Answ. They are either called out to a Zealous Appearance and Suffering for Truth , or sometimes retired into Corners , like the Seven thousand in Israel , or the Church in the Wilderness , that they cannot appear like a Church , offering those Publick Notices of Divine Truth a Church is designed for .

Quest. How is a Visible Profession lost from Particular Persons ?

Answ. It is too often thrown up by Apostasie or Profaneness , or dwindled into a very Spiritless Form ; but very often a Profession without the Power being not inconsistent with the working of Iniquity , it may pass out of this World like a Lamp burning : but being found to burn only in a small Temporary Light , without Oyl in the Vessel , a Plenitude of Grace in the Heart , shutting out every Lust , it becomes a Lamp put out in utter Darkness .

Quest. What is to be inferred from all this ?

Answ. That there is no Trust but in the Lord himself , the Truth it self , by which at all times the Church , that is indeed the Pillar and Ground of Truth , and wherein it is so , will be known to us ; and in uniting to Truth , we are united to That .

Quest. There remains one thing yet to be understood in the Description of the Church , which is , its Power of Governing , even as it is Governed by the Word of God : Vnder what Notions , I beseech you , is that Government expressed in Scripture ?

Answ. That Power is by our Saviour represented under the Mataphor of Keys ; and the Use of those Keys , in opening and shutting , or in Binding and Losing .

Quest. What is the meaning hereof ?

Answ. The meaning is plainly this ; When the Church of Christ hath by the Key of Knowledge inquir'd into all the Divine and Heavenly Doctrine of the Gospel and Word of God , it hath in and according to that Word , and only so , a Power of Application of that Doctrine to Particular Cases , binding Men under the Sense of Guilt , and fear of Damnation , in such or such Sins , and an impenitent Continuance in them ; or of Absolving , and assuring Men of the Divine Favour and Acceptance , in a holy course of Life , and Obedience to God , and of Pardon upon Repentance , after Falls into Sin , and Disobedience ; and so of Declaring and Pronouncing upon Men , as to their present State in the Church , by Excommunication , or Absolution ; all these are the Power of Binding and Loosing ; according to what our Saviour speaks in parallel Words , Whose Sins you remit , they are remitted ; whose Sins you retain , they are retained ; meaning still according to his Word , the Pole-Star by which they are to direct all their Motions , who claim any such Power : For , only where it is declard according to the Word , is it , that what is bound on Earth , is also bound in Heaven ; and what is loosed on Earth , is loosed in Heaven ; there being an Invariable Agreement between what is Published from Heaven , in the Word of God , concerning the State and Actions of Men on Earth , and the Transactions in Heaven , in relation to them . He then that pronounces agreeably with that word , pronounces as Heaven does and will pronounce ; Heaven binds what he binds , and looses what he looses , because he speaks the Voice of Heaven in both Cases .

But that there should be any Binding or Loosing , except in the Power of this Word , and according to it , in its Vertue , in its Truth , nothing can be more contrary to the Ends , to the Glory , to the Soveraignty of Christ . To bind any single Christian by Excommunication , and not according to this Word , is as much a Brutum Fulmen , a Thunder to no purpose , a causeless Curse , that shall not come , as for the Pope to Excommunicate whole Protestant Churches .

Quest. What is a Particular Church ?

Answ. It is the Catholick Church in a Neighbourhood , or number of Christians Communicating one with another ordinarily ; even as the whole Cotholick Church , would , if it were possible , Communicate with it self , in the Ordinances , and Worship of Christ , exactly according the to Rules of his Word ; wherein this is the distinguishing Character of the True Church , that its Communion is not with it self primarily , but its Communion is so with it self , as to be with the Father , and his Son Jesus Christ principally , as the Fountain-Head , Center and Rule of the Communion , and therein it holds out , and invites to its Communion .

CAP. X. Of the Officers appointed by Christ in his Church .

Quest. CAn there be either an Orderly , or an Effectual Actuation of the Truth , by the Church as a Congregation , without distinct and separate Offices and Officers that may attend continually on this very thing ?

Answ. It is imposible ; for , an Assembly without Order , would cease to be an Assembly , and fall into a Confusion , or Rude Multitude . All Wise and Prudent Assemblies have always had Elders to preside over them ; and our Lord hath ordained such to moderate throughout his Congregation or Church , to conduct all the Publick Services of Religion : For all things therein are actually administred by the Ministers of Christ , the Noblest Organical Parts of the Church , like those Senses that attend upon the Understanding most immediately ; Seeing Eyes , and Hearing Ears ; so these upon the Word of Christ . And that they may be most fitted , ingaged , and provoked hereunto , they are , even according to the very Laws of Nature , separated to their Offices , and unto all Preparations for them , by Reading and Meditation , as to their Proper Calling and Business of Life , seeing they do not pretend to Immediate and Extraordinary Inablements , or Excitations to their Service .

Quest. What Titles or Characters does the New Testament place upon these Officers ?

Answ. Those that we have especial Respect to ( for in the Deacons , if strictly taken , we are less concerned ) receive Denominations either from their Work and Service , or from that Honour and Estimation due to the Faithful Discharge of such a Service . From their Work they are stiled Apostles , Evangelists , Pastors , Teachers , Ministers , Servants of God and Christ , and in a just sense , of the Church also . From the Estimation and Honour due to the Discharge of their Work , and the Authority it ought to carry in the Hearts and Consciences of Christians , they are styled Bishops , Elders , Rulers , Guides , and Ensamples , as also , Embassadours : And the Work and the Honour do so enclose one another , that they ought not to be separated , and are in their Institution the Measure one of another , extending both to Obedience , and Support of them in their Work ; and the Titles are so prepared by the Wisdom of the Holy Ghost , that they ought not to be changed for any other , nor the Scripture Language herein to be altered , for any Words not importing the same proper Sense .

Quest. How shall the True Ministers of Christ be known , that there may be that Obedience and Submission paid to them that is commanded ?

Answ. There can be no other Means to discern them , but by the Word of Righteousness , of which all True Ministers are the Ministers , on account of which alone , Obedience and Submission to them is due : Their bringing that Word in its own Life , Evidence , and Power , is their best Commission .

Quest. But how are they most orderly enstall'd into so high a Function ?

Answ. Christ as the Head of the Church , hath ascended up on high , and given gifts to Men , and as the Lord of the Harvest takes it upon him , as his Supreme Care , to thrust forth Labourers into his Harvest . The several Congregations of Christians , observing Ministerial Abilities , and Meetness to Teach , call out to such to help them ; and herein , in the Cessation of Extraordinary Gifts , the Schools of Learning and Religious Education , like the Schools of the Prophets , do best prepare ; and the Judgment of those that have been Pastors and Teachers before them , does most orderly recommend to Choice and Acceptance , in the great Service , such as are Scribes , instructed to the Kingdom of Heaven , and commits to them the Charge of Teaching others : For in this , as in all other Acts , the Elders of the Church are to preside , with due Respect to the Congregation .

Quest. Is the Lord Christ pleased then to act generally by the Elders and Officers of the Church ?

Answ. Generally and ordinarily he does so ; the Officers are therefore more particularly entrusted by Christ with the Keys , even as the Church in general is . Thus eminently , by the Ministry of the Apostles , our Lord founded his Church , and so edifies and builds it up in After-ages , by Pastors and Teachers ; and when great Defections have prevailed upon it , summons it to Reformation , by some rais'd up among those Officers , and whom he sends out , as such , to reform and recover his Church : Yet still all this Power is in and according to his Word , and no other ; and so , that in all things , as much as may be , the Knowledge , Judgment and Approbation of the Church is to be joyn'd in all the Officers do , as having their Interest in the Keys also ; because they have their Interest in the Word of God , in the Understanding , Opening and Applying of which to Particular Cases , the whole Power of the Keys rests . The Apostles , Elders , and the Brethren , or whole Church , were together pleased , and together joyn'd in that Famous Conciliary Epistle , Acts 15. 22.

Quest. I desire your more full Explanation of the Publick Offices of the Christian Church , and the Power accompanying it ?

Answ. I will very willingly do as you desire , and begin with the Apostles .

Quest. Wherein stood their Power ?

Answ. It stood in their Preaching , Acting , Directing , Governing , by that Immediate and Infallible Assistance of the Divine Spirit , by which they writ and sealed Scripture , and by which they were so guarded every way , that they could turn neither to the Right Hand nor to the left , in any thing wherein they exercised this Power .

Quest. How was this Power Justified ?

Answ. By the Divineness , substantial Goodness , and Reasonableness of all their Prescriptions , propos'd in all the Methods of Rational Discourse , and manifestation of themselves in Mens Consciences , witness'd to by the Holy Spirit , and authorised by a Power of Miracles , generally of Beneficence , or doing good ; and in some , but sparing Instances , of infliction of Bodily Pains , or Death .

Quest. Did the Apostles never err in their Administration ?

Answ. Whenever that Infallible Guidance was not present to them , they might err , as was before observed in the Apostle Peter's Miscarriage , which no doubt was recorded to shew their Power was not in themselves , but in the Divine Spirit acting by them ; that none in After-ages , might pretend to dictate as their Successors , having not their Power , and yet requiring Obedience , as if they had it ; whereas even the Apostles themselves might err , and so lose their Power , if never so little deserted by the Holy Spirit : And therefore what they consigned over to After-ages , was winnowed from every thing Humane and Fallible , that both Officers and People might know the one Common Rule , by which one is to Govern , the other , in the Application of it , is to be Governed .

Quest. Who were next to the Apostles in this Office and Power ?

Answ. Evangelists , such as were Timothy and Titus , who having a Portion of the Apostolick Work , to plant and settle Churches , and Ordinary Officers in them , had also a Portion of their Power to enable them to it , it being absolutely necessary there should be such , till the General Rule was fully settled and fixed .

Quest. Were not the Apostles and Evangelists above Ordinary Pastors and Teachers ?

Answ. They were , in this great Point of Difference , that they had the Word of God by Immediate and Infallible Revelation committed to them , to commit the same to others , by direction from the same Spirit , who gave them Discerning to whom to entrust it , till all things relating to the Kingdom of God in the Church were sealed in the Canon of the New Testament ; else they owned themselves Compresbyters , as the Apostle Peter stiles himself , A Presbyter with Presbyters .

Quest. From all that hath been spoken , we are to conclude , That the whole Power in the Church , and in all things pertaining to Religion , is retained in the Word of God .

Answ. It is so : For Christ in his Word is the only King and Lawgiver of his Church , which Glory he will not give to another : Whatever Power can be supposed resident in the whole Church together , is no other than in that Word of Truth publickly offered by it . The Apostles Power was only the presence of that Word to them , by the Immediate Revelation , and infallible Guidance of the Holy Spirit , for the Preaching it throughout the World , and thereby founding the Christian Church : Such was the ordinary Power of any extraordinary Ministers under them . The and constant Rulership of the Elders of the Church remains unmoveably in the Word , which it is their Office to speak .

Quest. Are not those we distinguishingly call Bishops , Successours to the Apostles , in that Preeminency they had over other Pastors and Elders ?

Answ. That Successors to the preeminency of the Apostles may be well established , Three things are necessary ,

1. That there be found , and produced Distinct Commands given in Scripture ●o the Inferior Ministers of the New Testament to obey Superior Ministers , or Bishops ; Commands to Christians to obey Inferior Ministers , or Ordinary Presbyters , as Inferior Ministers , with respect to Superior Ministers , and those Superior Ministers , as Superiors . We must find the Apostle distinguishing , ordinary Presbyters ; as Inferior Ministers , with respect to Superior Ministers ; and those Superior Ministers , as Superiors ; as we find him distinguishing Civil Magistrates into the King , as Supreme ; and Governors , as those that are sent by him .

2. Seeing it is very clear , and apparent , there is nothing more distant from the Design of the Gospel , than to Constitute any thing for the sake of making a great Figure , without as great an Use , or End ; and that Christ hath not given Power to his Rulers to Command the very least thing , but as Commanded by himself first , for then they would be Lords , which he plainly declares against , and absolutely denies to them , and that what they do as Commanded by him , they should do so in Duty and Service to the Supreme Lord , and Subordinately to his Church , as not to be called , or esteem'd Benefactors for their Services ; so that it must be evident , what their Superior Service is ; it must be plainly expressed in the Word of God , and there at least so determinately set down , as to be deduced with greatest clearness to the Understanding and Conscience of Christians , and distinguishingly from the Service of other Subordinate Rulers appointed by Christ , that so it may be waited for , and received according to his Ordinance with Faith and Obedience .

3. Seeing Christ appoints none to an Eminency of Service , without a suitable Eminency of Abilities , as is plain in the Apostles , and Evangelists ; it is therefore reasonable to expect some extraordinary promises of the presence of Christ to those Superior Ministers , to assist them in the Conduct of their Superiority , wherein they might , above any other Ministers of the Gospel , Visibly and Experimentally make some approaches to the Eminent Assistances the Apostles and Evangelists had in the time of their Ministry , and that they have continued , and succeeded in their High Function in the Church of Christ , so , that the History of the Real , Substantial Services of Bishops to Christianity , hath come near to the Acts of Apostles , and as much excelled that of Common Presbyters , as the Order it self is supposed to do : Now without these three self evident concurrent marks of Superiority , secret invisible Characters are of no signification .

Quest. How then is such a Succession of Bishops , in a Superiority over Presbyters , so uncontrolably deduced from Antiquity ?

Answ. Besides all other Coincident Accounts , there is this to be given . After the Apostles , there was but a Gradual Cessation of Apostolick Men , Men of Eminent Graces and Extraordinary Gifts , though not of the Infallible Guidance of the Divine Spirit for the Revelation of the Gospel , or the writing of Scripture ; yet of more immediate Divine Assistances , in resemblance of Timothy and Titus , for the Confirmation of the Churches planted by the Apostles , Supervisal over them , and Care for them ; and also for the further propagation of Christianity , which being but newly set out , had not arrived many places , where it was to come , and so needed some more than ordinary Assistances : Even as Miracles did not immediately Cease , no more did these Personages extraordinary in their Endowments : Such as these were worthily in a Degree of Superiority over those that had not the same miraculous Inablements , nor Knowledge as yet in Christianity . Afterwards such Manifestations of the Divine Presence by Degrees retiring , and Christianity having fixed it self where it was then to go , and the Churches settled , the best accounts of the continuing Distinction between those that were upon the same level , in regard of their Gifts and Graces were but Humane Prudence and Order , which oblige no Man's Conscience beyond the valuableness of the Reasons of that Prudence and Order . Except undeniable Holiness , Industry , and Improv'd Understanding recommend any Person to such Eminency . For Eminency , and being Taller than others in those Qualifications , will make any Person a Bishop , in the true sense of one , whether so ordinated or not ; and cannot make him that is a Dwarf in these , truly a Bishop ; however for Orders sake he may stand in the place of that Figure .

He that excels in his Knowledge of , Obedience to , Zeal for , and Authority in the Word of God , seeing that Word conveys all this kind of Power from it self , must needs have more of that kind of Power so conveyed than others ; for the more purely this Word is understood and Preached , the more Power goes out of it , and along with those that display it , and so they become Pastors of a higher Character , whether of a higher Order , or not .

CAP. XI . Of every Man's Obligation to be wise for himself to Salvation .

Quest. ACcording to all the precedent Accounts of the Church , it seems not only reasonable , but most necessary , every Man should be wise for himself unto Salvation ?

Answ. It is certainly so : for every Man is to be determin'd by the Word of God to the True Religion ; to which purpose , he is to apply his Mind to search for true Wisdom , as for Silver , and to seek for it , as for hidden Treasure .

Quest. How should Men of so great Disadvantages to such High Things be inabled to Judge ?

Answ. Wisdom assumes most justly to it self to be of so high Value , that every Man should think it worth his while , to Labour , and Travel herein ; and to them that do so , it hath promised the most certain Success , even the pouring out its Spirit to them , and that they shall understand the Fear of the Lord , and find the Knowledge of God : The Things of greatest moment are not of such difficulty , but that they are attainable in the use of Right Means , under so great Promises .

Quest. What are those Right Means ?

Answ. Bowing down our Ears to the Words of the Wise ; that is , of those that by Inspiration from God have been Wise , and written their Wisdom for Future Ages ; and by applying our Hearts to Divine Knowledge , upon which they come to be inlay'd within us , and to be fitted to our Lips , to be agreeable and well matched to our Discourse , and not like a Parable in a Fools Mouth .

Quest. But are not these things spoken , and written to the Learned and Elders of the ●hurch , that they might know for the People , and the People put their trust in them ?

Answ. No : They are written to thee , even to thee ; that is , to every one , that they might have their Trust only in God ; that is , find the Rock of Divine Veracity , and Infallibility , and have no need to trust in Men ; ●ut to know the certainty of the Words of Truth , and be able to answer the Words of Truth , either to those that advise with them , as Friends , or challenge them , as Enemies .

Quest. If this was the sense of the Old Testament , it is undoubtedly much more so of the New ?

Answ. It must needs be so , as a higher , and more Intellectual State of the Church , as much freer , and clearer in its Notions of Truth : The Apostles Discourse Christians , as no Christians , if they are not able to Judge , as Wise Men , what they say : If they are not Men in understanding , if they attain not to the state of Teachers , by skill in the Word of Righteousness , and have senses exercised to discern , by an Intellectual and Spiritual Gust , Things Good and Evil ; if they cannot give an Apology , or Defence of the Hope that is in them , that is , of their Christianity , to every one that asks them a Rational Account of it .

Quest. But in things of Perplexity , and Doubt , are not Christians bound to submit to the Judgments of their Teachers ?

Answ. If they can receive and digest their Reason , and take in the Light they judge by , so as to make it their own ; else if they cannot find their Reasons , nor acquit themselves from doubt , they must suspend . For a Christian is Commanded by his Lord , to call no Man upon Earth Master , or Father .

Quest. What is the meaning of that ?

Answ. It is this very Thing , that we should receive nothing as Doctrine , or Indisputable Truth , or Precept , upon any Man's Word , that does not offer such Reason and Authority from God , and his Word , that we our selves see Reason , not to receive it as the Word of Man , but of God .

Quest. But is it not said , that they that have the Rule over us , watch for our Souls , as they that must give an Account for the same ? If we are not to believe them , and surrender our Judgment to theirs , how can they give an Account ?

Answ. They that Rule over us , watch for our Souls , and must give an Account , as Ezekiel's Prophets and Watchmen , by giving Warning , laying Truth before us , offering the sincere Word of God in all Cases ; the success of which upon Souls Converted and Saved is their Crown and Glory ; and their unsuccess lookes like a sorrow , to see those Souls lost , for whom they laboured in vain , and spent their strength upon them for nought ; yet so , that if they have been faithful , though without success , their reward is with the Lord , and their Work with God : But notwithstanding this , every Man is so to account for his own Soul , that the very success is not a Blind Obedience to Rulers , but as is said , a Receiving the Word , not as the Word of Men , but as it is indeed the Word of God : And if these Watchmen neglect their Duty , or Seduce instead of Teaching , Men are to apply to better Means afforded by God ; and if they do not , they still die in their Iniquity , and , following their Blind Leaders , fall into the Pit ; which is an unanswerable Argument , that we may trust in no Man , but in God only : For if an implicit Faith could be a saving Faith , it should save those that followed such Guides , though they themselves were justly Condemned in not discharging their Trust .

Quest. But were not the Apostles , and Prophets , to be Trusted at a higher rate than thus ?

Answ No : There were such evident Marks of Divine Doctrine always given by God , to those that desired to Know , Love , and Obey him , that even the very Prophets and Apostles were not to be received without them , nor to be believed but according to them , nay , to be plainly Anathematiz'd , if they varied from it : Christians were therefore to judge , to try the Spirits , to search the Scriptures , whether the things spoken were so ; to have recourse to undoubted Principles of Truth , that were as standards to all that came after , besides the Unction from the Holy One , whereby they were inabled to know all things necessary to Salvation .

Quest. But is not all Humane Teaching , and Instruction , hereby taken away , and what becomes of the Ministry , the Eldership of the Church , and their Rule ?

Answ. They are all hereby Established ; for they are the Ordination of God to this very purpose , to make Men see , to bring them Light , to clear things to them , that by the awakening their Judgments , the summoning and collecting their Principles , they may see with their own Eyes the ways of God and Religion ; the Holy Spirit graciously adjoyning it self to their Ministry : They have no Dominion over their Faith , but are helpers of thier Joy ; that is , they facilitate , and make pleasant the knowledge and assurances of Religion ; and they Rule , by Exhorting , Admonishing , Rebuking , Comforting , and even Commanding in the Evidences of Divine Authority , on Account of which they are to be obey'd , and highly esteemed for their Works sake .

Notwithstanding all this , no Man is excluded from his own Office to himself ; for every particular Christian is in some Sense a Congregation , and Preacher to himself , as Solomon ; his Conscience hath the Keys , binds , and looses within it self ; nay , Christians are not excluded from Rule in the Church ; when they have the Word of God on their side , they may plead and reason with their Mother , Hos. 2. 2. When they have more understanding than their Teachers , or the Rulers Rule not according to the Word of God , they that speak according to the Law , and the Testimony , even Rule their Rulers , and prove the more noble Organs of the Church ; when those that should Rule it , are as the Idols Eyes that see not , Ears that hear not ; or as the Idol Shepherd ; a Blast is upon their Right hand , and Right-eye , that their Arm is clean dried up , and their Eye utterly darkened ; the most naked unfurnished Christian with outward Accomplishments , that yet knows the Word of God , is among the Prophets in such a time of necesity .

CAP. XII . Of Schism and Scandal .

Quest. FRom the precedent Discourse of the Church , I conceive , the truest Notion of Schism may be deduced : I desire you therefore to Explain what the true Nature of Schism is ?

Answ. The Question concerning the Nature of Schism , follows very pertinently upon the right settlement of the Nature of the Church ; now the whole Being of the Church consisting in its Union to God and Christ in Love , according to the Truth of his Word , and that it receives all its Members into Union with it self , by their being first united , as it self is . Schism , which is Division , must needs , in its strictest and most formal Notion , be a Division from that Truth , wherein the whole Church is one , and so from the Love consequent upon such an Union .

Quest. What is that Truth of the Word of God , in which the Church is One ?

Answ. The Truth of the Doctrine of God , or the Unity of the Faith of the Son of God in things to be believed ; and the Truth of his Law and Commands in things to be done .

Quest. How is the Love of the Church Vnited in these ?

Answ. It is a Love in the Truth ; and hereby we know we Love the Brethren , when we Love God , and keep his Commandments , John Epist . 2. No Love , how great soever , is Christian-love ; nor Union , how close soever , Christian-union , if it be not in the Truth , and Commandments of God : From whence it necessarily follows , the Schism , that is a Schism from the Church , must be a Disunion from the Faith of the Scriptures , and the Love springing from that Faith ; and there is no danger of any other Schism from the Church , as it is a Church .

Quest. How does Schism differ from Heresie ?

Answ. Heresie in the highest Sense , and worst Sense of it , is a Disunion from Truth in some Fundamental and Grand Concernment of Religion , either in the Doctrine , or Commands of God , so that a Man is subverted , and sinneth , and must needs be Condemned of a Separation from the Assembly of Truth , both by himself , and the Thing it self ; and that both as to Faith , and Christian-love , he is so separated . Schism is a Disunion in some less momentous parts of this Truth , under an apprehension of a greater moment , than there is indeed in the Causes of such a Disunion , and a proportionable abatement of Christian Love arising from it .

All Heresie therefore includes Schism , but all Schism does not rise up to Heresie .

Quest. Are these the Scripture Notions of Schism , and Heresie , according to its use of those Words ?

Answ. They are most agreeable with the Sense of it , but the words were not so set , solemn , and formal in Scripture , as afterwards in Ecclesiastick Writers ; for Dichostasyes , or Division into two or more Parties , and Contentions , are by the Apostle used to the same Sense as Schism ; and Heresie sometimes signifies no more than a Sect or Division , though that is remarkably used in its worst Sense by both the Apostles Paul and Peter .

Quest. Is every different Apprehension , and Practice ensuing upon it , though distant from Truth , immediately to be Condemned of Schism ?

Answ. By no means ; if it be a Modest and Humble Distrust and Suspension concerning the Truth , and Command of God , in some things of smaller moment , and doubtful ; yea though it comes to a positive Determination , so far as a Man's judgment , and yet erroneous , can at the present discern , it cannot be branded as Schism , if there be no stress laid upon the Thing beyond its desert , if the Union in the greatest and clearest Truths and Commands remains firm , and the Love due to such an Union with the Church of God , be sincere and fervent ; yea even Dissent in greater points thus qualified , and free from ill practice , hath not been rigidly censur'd for Heresie .

Quest. Is there no danger then of running into Schism , if there be an Vnion with Truth ?

Answ. In this Sense only ; when the weakness or misapprehension of others are rated against them beyond their Merit , and without regard to the greater Truths they agree in , and the Love due to them , upon Union in those greater Truths is withdrawn , or the Spirit of meekness in endeavouring to restore the Erring Christian denied . This may be justly esteem'd like Schism , as it recedes from the just value of Great Truths , and from the Charity of Christians upon Union in them ; but no Man is to espouse any Mans Errors , or to receive even Truth by an implicit Faith , for fear of Schism ; in things that carry not a broad Evidence of Divine Truth , there is great scope for Modest Suspensions , and even Dissents , without Imputation of Schism ; for Truths of magnitude either in Doctrine , Worship , Practice , or Discipline , are too bright to be refused by sincere and honest Minds , after due admonition .

Quest. Wherein lies then the great Evil of Schism ?

Answ. That Schism , and the Evil of it , may better be understood , I will set before you the several Instances of Schism in Scripture , and the Evils noted by the Apostle in each of them .

1. The first sort of Schism , is the Disunion in the sincere Doctrine of the Gospel , and bringing in upon it the necessity of the Judaique Rites to concur with it : This the Apostle to the Romans , Rom. 16. 17. calls making Divisions , or Parties , beside , or contrary to the Doctrine received : The great Evil of this adding to the Word of God , is , that it lays Scandals before Men , and draws them into this great mischief , that instead of the pure nourishment of Divine Truth , all runs into this over-beloved Sentiment , and so deprives the Soul of the true and vigorous Spirits of Truth ; and also the Service due to True Christianity is drain'd away , and consumed upon this private Opinion , which is indeed the mischief of all Falshood in Religion , and Devotion in Things not appointed by God , who only can prescribe what is truly fitted to our Good , and bless it with suitable Effect : Miscarriage from Divine Truth is always found in Schism , with this mischievous Consequence , that it deceives the Soul with a Cloud and Wind , instead of Truth and solid Good .

2. A Second kind of Schism the Apostle Notes , 1 Cor. 11. 19 , 20. was the Disorder in Divine-Worship , in that great Ordinance of the Lords Supper , wherein they that were reprov'd were necessitated to withdraw , and to stand apart for the manifesting themselves in the purity of that Worship and Service , for the very honor of it . The great Evil of this Schism is , that it brings in a necessity of divided Parties in Publick Religion , and the Duties of it , seeing good Men must separate from such Corruptions , and stand at a Distance from them , on Account of which Religion it self is dishonoured , as if it were a Jumble of Sects , and gave an uncertain sound ; and further than that , is charged , as if it were but a Sect it self , because it stands by it self : Thus Christianity was called , This Sect , and the Sect of the Nazarenes : Idolatry damns the True Worship of God , as a Heresie from it self , and the False Church charges the truly Publick-Assembly with Schism , and a Private Religion .

3. Another Degree of Schism the Apostle taxes in the Corinthians , 1 Cor. 1. 11. c. 4. 3. was , that this one intire Profession of Christianity in the one Universal Church of Christ , they thought , ought to be shred into little Fraternities , under the Names of some prime Minister of Christianity , or even under the Name of Christ himself , as an ordinary Master of a Party , except we will understand , that , Those Approved , who stood firm in Christ alone , were manifested , and stood alone , by being at a distance from the Schism of others , and so appeared , as was said before , like a Schism themselves . Thus vain Philosophy parcell'd out it self under its great Masters . The great Evil of this , is , that it raises Feuds , Contentions , and Factions , as if this one Integral Christianity could have distinct Interests , and some ingross one Interest , others another : Whereas the Apostle thus reduces this Schism ; all Ministers , saith he , with all their Gifts , Graces , and Functions , are the whole Churches , without any cantoning , other than , that Order and Conveniency requires the more constant administration of Religion , in certain Congregations with their Elders . Cephas , the Apostle of the Circumcision , was the Corinthians , though Gentiles , as well as the Apostle of the Gentiles , Paul himself ; and not only the Churches Ministers , ●ut the whole World , and the Cargo of Light and Truth in it , are the Churches . Every Truth , every Ordinance , every Minister , wh●ther of Truth Natural , or Revealed Religion , with all the happy Effects of them , are all the Donation of Christ to the Catholick Church , whose the Catholick Church is , and no Ministers whatever ; and Christ is Gods , who is the Foundation , Center , and Supream Head of this Unity , and Union .

4. The last Instance of Schism ( I find in Holy Scripture ) is intimated to us , under that curious Parable , 1 Cor. 12. 12. of the Wise and Excellent Temperament betwixt the several Members of the same Body , set in different Degrees of Dignity ; the less comely parts have more abundant Comliness , and those that we think to be less Honourable , on these we bestow more abundant Honour , that there should be no Schism in the Body , but that the Members should have the same care one for another ; under this Elegant Shade the Apostle teaches , that a neglect , and a contemptuous over-looking the Rights and Interest of the lower and less Honourable Members in the Church , incurs the guilt of Schism , as arguing the want of that Compassion , and Feellingness , that springs from the head of the Church , down through the higher , to the meanest of his Members ; for no Man ever hated his own Flesh , even the meanest , and lowest part of it , but nourishes , and cherishes it , even as the Lord the Church . They therefore , that carry the greatest Grace , and Honour in the Church , should invest the least comely Members with more abundant Honour and Comliness , in the most humble Christian Condescensions , and kindest Treatment , covering all their defects , in Imitation of God , who hath given most abundant Honour to that part which lacked , and being more tenderly careful of deferring to them the utmost God hath allowed them : On the other side the groundless , and unreasonable Repining and Discontent of those Inferior Members , that they are not the most noble parts , is Schismatical also ; not feeling the Glory of those more excellent Members , as their own Glory , with delight and complacency , even till it rises up to the Glory of the Head Christ , and God . To be perfectly united therefore in the same Judgment and Mind , and to speak the same thing God hath spoken in his Word , and herein to Love one another ; to observe the same pattern of Worship given by God himself ; to look upon our selves , as only Christs , and all Ministers to be the whole Churches , given it by Christ alike , so far as God gives us opportunity to enjoy them ; to rejoyce in the Honour of the highest Members , and to Honour more abundantly the meanest , as being all the Body of Christ , and so tempered by him ; and wherein we cannot in this State of the Church come up to the exactness of these things , yet to perform thus in the greatest instances of each of them , and in the smaller to tollerate , and forgive one another , these are our security , and certain preservation from Schism .

Quest. Is there not another sort of Schism yet to be spoken of ?

Answ. No other that I can find spoken of by the Scripture .

Quest. Is it not Schism , when the Church , or that part of it , wherewith we are conversant , prescribes Indifferences , to make orderly and decent the Worship of God , and any Christians separate themselves into particular Assemblies , to Pray , to Hear , and Speak the Word of God , to Admininister Sacraments , that they may be free from such prescriptions ? For this is setting up an Altar against an Altar , and one Part of the Church against another , what can it then be , but most notorious Schism , and so esteemed in al Antiquity ?

Answ. I know not whether it is at all Schism : I am sure , if things were rightly managed , it were the least Guilty kind ; for there being an Union , as is supposed , in all things that are Commanded by God and Christ , if there be that Value and Love for one another in those things wherein they unite and agree ; a desire of Interest in , and benefit by one anothers Prayers , and a Joy in the Gifts , Graces , and Spiritual Abilities one of another , a care mutually to impart , and receive the benefit of them , as far as may be ; such an Union in things Commanded by God , shall over-rule the little distances in indifferences , and no more divide , than Worshiping God in different Congregations , by reason of Distance of place ; or the Church of God using differing Circumstances of Worship in different Countries and Places .

Quest. But what , if besides these meer and simple Dislocations of themselves , and use or non-use of these Indifferences , there be Anger , Strife , Emulation , Bitter Zeal in one against another , as is generally and usually seen , do not these sowre Passions beget Schism ?

Answ. Wherever these are found , they must needs amount to that kind of Schism ; That Christians do not love Christians in the Truth , and in keeping the Commandments of God : Since it is supposed , that each part are united in the Fundamentals of Faith , and Divine Commands ; upon which ought to flow , from the Love every sincere Christian hath to God and Christ in these , love to one another also : For Faith worketh , or is effectual by Love ; and this is Love , that we keep his Commands : This Love therefore must needs to all united in these mighty things , wherein True Christians are united , surmount the disaffection that arises in the Disunion about Tything , Mint , or Cummin ; or else we must value our Confidence in small things , or our Doubts about them , above the clear and undoubted Truths and Commands of God , which must indeed needs be Schismatical in both parts , or on whatever part it ●e found .

Quest. But seeing these Contentions are so hard to be avoided in the midst of different Judgments , and especially divers Practices of Christians , and in so distinct Congregations , and that in the Eye of one another ; and further , that the Assemblies of Christians together ought to be as Vniversal , Numerous , or at least as Free , and Mutual , as is possible in regard of nearness of place one to another , for that it is most for the Honour of Christianity they should be so , and most advantageous to the imparting Spiritual Gifts and Graces between all the Pastors , and People ; seeing all this is so undeniable , how can separation from the Assembly of one another , do less than carry the guilt of Schism ?

Answ. There can be no Schism in keeping close to the Doctrine and Commands of Christ , without adding or diminishing , turning to the Right-hand or to the Left ; for therein , as hath been often said , is the Bond of the Churches Union , therein alone is the Church a Church ; and the Peace lies infolded in the Truth ; the more than the Considerations forenamed are pressed , ( and they deserve very earnestly to be pressed , ) the more absolutely necessary it is to stay in the Doctrine of God , and the Commands of Christ , or ( which are as truely the Commands of God ) the Dictates of Nature : Nay , it is better to allow Men a Suspension of their assent to some Truths , and of their Compliance with some Commands , that are but upon the outward skirts , and marches of Christianity , and so not so evidently revealed , than rush them upon a precipitate belief of a blind obedience ; the plainest things , ( and those are always the most necessary ) being the safest to pitch Christian Communion severely upon .

Quest. But may it not be reasonably supposed , that according to the Constitution of Church Governours by Christ , they have a Power in things neither Commanded nor Forbidden by God , to interpose their Authority , a●d to determine them this way , or that way ; and that Obedience cannot be refused without Schism ?

Answ. There are very great Reasons against any such Supposal .

1. The Apostles , the Highest Authority under Christ , as will be easily acknowledged , had Commission only to teach the Observation of things Commanded them by the Lord himself .

2. There is a constant Disclaimer in the Gospel of any Despotick , or Lord-like Power in Church-Rulers ; Christ expresly Compares the Power he gave with Civil Powers , and Resolves , it shall not be so among his Disciples , as was among them : He saies , the Chief among them shall be Ministers , and Servants , delivering the Will of their Lord , and not Lords themselves ; they must have no Will of their own to promulge : They profess they Preach Jesus the Lord , and themselves Servants for Jesus sake ; Servants of those they Preach to , as they Minister to them the Divine Will ; not Lords over Gods Heritage , but ensamples of the Flock ; Embassadours , delivering only the Messages of their Master , and beseeching Men : But if the whole scope of Indifferent Things were given them for a Dominion , how great would it be ?

3. These Circumstances in Religion may grow so bulky , and cumbersome , and make such a Medly in it , that no one would know what Religion it self is .

4. The Free Votes and Suffrages of Christians in all things they receive , as most con-decent and convenient , is that more abundant Honour God hath given to the meanest Members of his Church : Thus the whole Affair in that Council , Acts 11. was managed by not only the Apostles , the Elders , but the Brethren also ; each according to their Station , and Situation in the Body the Church : For that there may be no Despotique Power ; what is Command●d by Christ , must be so represented , that the Evidences it is so Commanded , must be duly Represented , and the Divine Authority sufficiently remonstrated ; what is of Advice , and Conveniency , must be carried by free Suffrage , and Consent .

Quest. But still the Church being a Society , and the best of Societies , it must be Subject to the Laws of Nature concerning Society ; and what is carried by the Votes of People , being always subject to Turbulency , and Confusion ; have we not great Assurance , seeing Christ reversed nothing Natural but confirmed it ; that there are many things not written in Scripture , but left to their necessity and expediency according to Natures Laws , and so what is nearest to Monarchick , being farthest from Confusion , the Rul●rs of the Church , and among them the Bishops , ought to determine all things neither Commanded nor Forbidden by God ?

Answ. There is in the Church the perfect and absolute Monarchy of Christ in his Word , and besides this , there is no other , nor can the Laws of Nature dictate any other ; there is one Lawgiver , who is able to save , or destroy , and there need not any more Masters , for more would certainly breed Confusion ; whatever therefore is clearly according to the Word of God , or to be made out to be so , whatever is the evident Dictate of Nature , as distinction of Sexes , 1 Cor. 11. 3. in their publick appearance in Religious Assemblies ; administration of Divine Services in a known Language , 1 Cor. 14. v. 5. the speaking of one Prophet only at once , and not in a Confusion of Voices , v. 31. All such Natural Order , and Decency , or whatever is of Indisputable Decency , according to the Manners and Custom of our Native Country , these are the utmost Bounds of Prescription : All things else are to be Comprimiz'd by Agreement , and Suffrage , and even these necessary things are to be Managed by Doctrine , Rational Convicton , Exhortation , Admonition , Rebuke , and even Charge and Command with all Authority in the Evidences of the Divine Word , and Will , and no otherwise : For this , I say again , is the more abundant Honour , the Rulers or more Honourable Members of the Church are to invest the lowest with , to Circulate with them the Life , and Spirits of Truth , by transfusing the Advantages of all the Light and Knowledge they have , that they as Living , Wise , and Intellectual Members also , may judge what is Commanded them by God , and not be as Fools , or Lifeless Members : For what Blood , Spirits , and Life are in the Body , that is Spiritual Wisdom and Understanding in the Will of God in the Church : And in all Indifferent things , the very same Freedom the Foot hath to represent to the higher Powers of Nature , what offends it , and is immedately heard ; the very same Power the lowest Member of the Church hath to remonstrate to the Higher , what Scandalizes it in the accepting this or that Indifferent Ceremony , and it ought as feelingly , as immediately to be heard : For as the same Soul is present to all parts of the Natural Body , so the same Spirit of the Head of the Church animates his whole Body , the Church ; which is the Fulness , or Complement , the Receptacle of his Fulness , the Fulness in which he will appear Full , and Compleat , who fills all in all : As therefore the Head it self feels by this Spiritual Union , so are the Eyes and Ears , the Higher Members of this Body , to do : And if they do not so feel , it argues an Interruption between them and the Head it self ; for that most concernfully reciprocates with the whole Body , and the extreamest part of it ; and so does every part inliven'd by him also , if there be no Intercision , nor Obstruction betwixt it and the Head .

Quest. Is there yet any further Reason against a Power in the Rulers of the Church , for imposing in things of indifferency under the Names of Decency and Order ?

Answ. There is the great Reason of the Mischief of Scandal , to be added to all that hath been spoken .

Quest. What is to be understood by Scandal ?

Answ. Scandal is a Subject of Discourse of too large a Compass for the present purpose ; but as it is strictly to be adjusted to it , it may be thus understood : Scandal is that Hurt , and Grief , a Man receives in Submitting either to Humane Example , or Imposition , in things of themselves neither Commanded nor Forbidden by God , when the Conscience is in doubt whether that which is required to be done , be not displeasing to God , and forbidden by him , or that which is required to be omitted , or not done , is not pleasing to God , and Commanded by him , and yet submits it self to be led by that Example , or Commanded by such Impositions , and so falls into Sin , and under a wound of Conscience .

Quest. When the thing is indeed neither Commanded , nor Forbidden by God , how can it be changed by the Conscience being in Doubt concerning it ?

Answ. Because the Conscience is that complex , or congregated Power of the Soul , wherein are preserved all the Doctrines to be believed , and Rules of Action , to the end that it may observe , and direct , how the Soul is to Govern it self , and square all its Actions to the Will of God ; and that it may comfort or check the Soul in doing Well , or Ill , according to those Doctrines , or Rules .

Wherein then Conscience is mistaken , and misjudges either way , against that which is Commanded by God , or for that which is forbidden by him , there is nothing to be done , but to reduce Conscience to its Right Rules , which is the Will of God in every thing , revealed in his Word . But in things neither Commanded , nor Forbidden , if Conscience be apprehensive of danger any way , this is the Honour and Dignity that God hath conferred upon Conscience , as his immediate Vicegerent in the Soul , and carrying his Authority , ( by always presenting it in his Word , and Command , ) that a Man should suspend his Action , wherein Conscience is not satisfied , and at rest concerning the Goodness of the Action ; and this is the Honour which those that are above , either in their Authority in the Church , or the strength of their Understanding , Gifts , or Graces , should bestow upon those that are below , that they should not either by their Authority , Influence , or Example , Scandalise the little ones , or the weak , that are so , either in regard of their low Station , or the weakness of their Gifts , and Graces , that is , draw them into the Sin of doing any thing , of which Conscience hath a mistrust of displeasing God in so doing , in regard , that it both weakens , and disables Conscience in the discharge of that Trust reposed in it , for the carrying on the Soul in a Christian Course , its Authority being violated , and prostrated in the reverence due to it , and disturbs the Peace and Comfort it ought to Minister to the Soul in that Course : For by this sort of Scandal , the Apostle Witnesses , the Weak Christian falls into Sin , his Conscience is defiled , is wounded , is grieved , is made weak : All the mischief of which , the value of indifferent things is not such , as that it can answer , and make recompense for ; and so to sin thus against the weak , is to destroy them for whom Christ died , and therefore to sin against Christ ; which is the reason of those weighty Discourses of our Saviour against Scandal , Mark 18. and of the Apostle , Rom. 4. and 1 Cor. c. 8. and cap. 10. which being compared , give great light one to another .

Quest. But it seems , that a Conscience only in doubt , might be setled by the Advice , Example , and Authority of those that are the Elders , or Eminent Members of the Church ; for when Doubt supposes the Conscience inclining neither this way , nor that way , in it self , but standing between both , or sometimes moving to one side , and then to the other , the coming in of those Considerations , taken from the Example and Authority forenamed , should give an over-weight to that side on which they fall ?

Answ. Yet on purpose to shew the great Dignity of Conscience , and its Government , without which approving , and directing accordingly , even Obedience to the Divine Commands wants the just Complement of a Good Action ; and also to shew of how little moment in Christianity , all things are , not under a Divine Sanction , the whole weight of the Apostles Discourse is hung upon a doubting Conscience ; a Conscience in doubt concerning things indifferent , when urg'd either way .

Quest. But are not all Sinnews of Government hereby cut , and dissolv'd , even of Civil Government ; for Conscience may be in relation to such Commands disatisfied ?

Answ. As Scripture every where supposes the whole Government in the Church of God to be confined within the Monarchy and Word of Christ , and nothing to be Imposed or Forbidden but according to that ; so it doth every where disinterest the Church of Christ to judge or intermeddle in Civil Government , or Things pertaining to it ; it supposes Civil Powers will oblige to , and determine Indifferencies in Civil things , this way , or that way , as they please , and therein exercise a Lordship ; but Christ having declared , it shall not be so among his Disciples , does yet Command by himself , and his Apostles , all Obedience to these Principalities and Powers , even thus Commanding , if not against Gods Command directly ; so that in all such things the Doubting Conscience is only to be instructed in its Rule and Duty , but can have no more Relief against Obedience to Civil Commands , than it hath against Obedience to the Commands of God , when it is mistaken about those Commands ; for such Obedience to Magistrates , is Obedience to the Divine Command .

Quest. There appears so near an Assinity in the Commands concerning Indifferent Things , of those that have Rule in the Church , with the Commands of those that have Civil Rule , that the one may be a Measure for the other ; or wherein is the difference , especially when they joyn in one in their Commands concerning these Indifferoncies ?

Answ. The Commands of Civil Authority concerning Indifferent Things in Religion , deserves a particular consideration , for which a proper place shall be reserv'd . But that the Church is such a kind of Political Regiment , that should set up for it self , as one of the Polities of this World , by Canons and Constitutions of its own , not founded in the Word of God , but introduced on other pretences , and that if Christians do not Submit to them , they should be accounted Schismaticks ; and Excommunicated as Heathens , if they do not hear the Church , that is , th● Rulers of the Church , thus Ordaining in their own Wisdom , and all this by the Charter of the Keys , or the Power of Binding or Loosing , is as gross a Forgery , as Popery hath any in this Point : Indeed if there were such a state of things , there were reason to believe the whole Church should by proper ways and means , found out by Christ , be modelled into one universal Uniformity of Government and Ceremony , seeing the whole Church is but one , and that the Romane , supposing it had not so grossly contradicted the Laws of Christ , might sooner pretend to be the Metropolis of it , and the Bishop of Rome the Head of the Unity , than any other , it being the first Imperial City that was famous for Christianity .

But how little Uniformity is to Christ or his Kingdom , in those things wherein he hath not interposed at all , but left Christians free , and intended they should be free , appears in the Ununiform Unity of the History of the Evangelists concerning his Life , Doctrine , Death , and Resurection . To suppose therefore the Church to be in this manner Uniformed by the Prudence of its Governours , is to turn it so far into a Civil State , and the Bishops of it , into Lay-Elders .

CAP. XIII . Of the Anti-Church , and its Opposition in every Thing to the True Church .

Quest. IS there not an Anti-Church , or Antichristian-Church , that stands in Opposition to the True-Church ?

Answ. There is , and hath been so for many Ages , and that hath taken upon it in the most Publick way , to be the Church of Christ , the House of the Living God , the Pillar and Ground of Truth .

Quest. With what Advantages hath it been arm'd thus to take upon it self at all the Name of a Church ?

Answ. It having risen out of the True Ancient Apostolick Church , that received the True Christianity from the Apostles at Rome , and the Faith of which , as the Apostle Paul witnesses , Rom. 1. 8. was spoken of throughout the World ; it hath retain'd the Scriptures , and the Fundamentals of Christianity , the Writings of the First Christians and Apostolical Men , and so hath continued to do from ▪ that very time of the Apostles to this Day , and hath also actuated the Truth of the Scripture , and those Fundamentals of it , according as its Interest hath led it , in some Ages more , in some less , as shall be presently more discovered .

Quest. Having then the Scriptures , those Fundamentals of Christianity , and the Discourses of the Ancient Fathers , and Doctors upon them , in such a length of time , with what reason can it be looked upon as an Anti or Antichristian-Church ?

Answ. With very great reason , because by a multitude of Additions , fowlest Idolatrous and Superstitious Corruptions , and false Interpretations upon the Scriptures , the Fundamentals of Christianity , and the Discourses of the Ancients shamefully interpolated , and by Spurious Writings under their Names despited , it hath turned whole Christianity into a very contrary thing to it self : while therefore it holds those points of Christianity , and the Records of it in veneration , and yet supports all its Falshoods thereby , it becomes perfectly an Antichurch , or Antichristian : It hath in regard of those Articles of Truth it holds and actuates , so much , as to have the Name of a Church , and Christian ; and yet having them so falsified , corrupted , and changed from themselves , it becomes a Mock-Church , a Mock-Christianity , that is , an Antichurch , and Anti-christian , in despite of the True-Church , and True-Christianity : And as to its Actuation of Truth , it hath so Actuated Truth , as to Actuate by Truth its own Falshoods , and Lies upon Truth .

Quest. How then did it rise to such an Eminency and pretence of being Catholick and Publick ?

Answ. The many Concurrences of Divine Providence , under his deep and unsearchable Judgments in the Government of the World , in relation to that state he had appointed for his Church , I leave to the History of the Church and Roman Empire in those times ; by which may be understood , how the Papacy took the advantage to Exalt it self , not only above the Episcopal Chairs then in an Ambitious Contest for Supremacy , but above all that was called God , that is , the Imperial Power it self , and so set its Foot upon the Necks of Christian Princes throughout the World , till the great Cheat began to be detected ; and all this , by and upon pretence of being the Vicar of Christ , or the Head of the Catholick , that is , the Roman-Church .

Quest. These things I confess not so convenient to my Inquiry ; I desire only to know , how , in the middle of so many horrible Corruptions , this Antichurch could be so bold , as to vaunt it self the Vniversal Church of Christ .

Answ. Taking the utmost benefit of its Antiquity in the Christian-Faith , and Fundamentals of it ; and especially of the Conspicuousness and Famousness of its State , and in the mean time the Corruptions growing up by degrees , and not so observably as at once , ( for Papal Rome was not built in a Day , ) It usurped the Keys of the Kingdom of Heaven as its own ; the Key of Knowledge , in its Infallibility ; the Keys of Power , in opening and shutting Heaven Gates , so as that in the Darkness then overspreading the World , and the Church , Ignorance , the Mother of False-Devotion , so bewitching the Minds of Men , that they all wondered after the Roman-State , as new modelled under the Beast Arm'd with two Horns , like those of a Lamb , counterfeiting Power from Christ the Lamb , but that spake as a Dragon , pursuing all its pretendedly Christian Decrees with the extreamest Salvageness of any of the greatest Earthly Tyrants , but all under a Mask of the Catholick Apostolick Church , by which Fascination of Zeal to the most excellent Religion , though so Vitiated , Princes and People Surrendred their Power to this great Sorceress , using at once all the Frauds and Cheats of False-Prophesie , and the Arts and Policy of the most Designing Universal Monarchy : Thus while this Antichurch stole into Power by the best appearances of True-Religion , and secured it by all the Blandishments of a Meretricious Religion ; it found it self so strong , as to force its False-Religion by its Power ; and using both together , raised the Grandeur of both a Secular and Spiritual Tyranny to such a height .

Quest. But how did the True-Church in this time Actuate Truth , or agree with those Characters of being the House of God , the Pillar and Ground of Truth ?

Answ. It was by the might and prevalency of this Secular and Spiritual Tyranny so suppressed , that it was in a manner known only to God , who reserv'd a number to himself in the midst of so great a Defection , wherein that promise was made Good , the Gates of Hell shall not prevail against his Church : Exposing and Actuating Truth , pure from those Corruptions , is hardly and very hardly to be found in History , in any of the Lines and Motions of it , in the most dark and dolesom period of that Defection .

Quest. How was it with the True-Church recovering it self from this great Darkness ?

Answ. God raised up by extraordinary Measures of , though but an ordinary presence , such , who by Indefatigable searches into his Truth , and Word , and those Records of Christianity that Antichurch was concerned to preserve , because , as was said , it could not without so much of a Church , be an Antichurch ; and by bold Publications of it , shook so that Inchanted City , that a tenth part of it fell : And by the great contrivance of Providence , even the chief of that Antichurch were forc'd , by way of Repercussion , to raise greater Light , by endeavours to defend themselves , from Scripture , Antiquity and Reason , by the Summons of all , that Learning , Wit and Industry could levy in their Defence ; so that they were necessitated to awaken out of that Barbarity and Ignorance in which they had been so long drown'd , and to Actuate even Truth more fiercely , that they might together with it make as potent and prevalent as they could , and give countenance to those great Falshoods they had interwoven with it : From all which broke out such a light in the World , that Princes rowz'd themselves , and no longer crouch'd down under such an intoxicated Servitude , which had long gall'd and pinch'd them , but that they knew not how to rid themselves from it , till the Sorcery was laid bare , which still gave greater scope for the display of Truth .

Quest. Could the Scripture be inconscious , or silent concerning so great Revolutions in the Church of God , as these ?

Answ. It is in all True Reason most impossible ; and therefore it is a mighty Argument , that those great places of Scripture , that do so notoriously agree to such a purpose , as the Discovery of this Antichristian State , are justly apply'd to it by Protestant Interpreters .

Quest. If you please , point me to the chief of those places you refer to ?

Answ. I will do it very briefly , as being too large for the present purpose to enumerate many , or enlarge upon any of them : But what more proper to delineate such a State , than the Apostasie the Apostle describes , 2 Thess. 2. 3. and 1 Timoth. 1. 4. or than the Church in the Wilderness , Revel. 12. 14. the Witnesses Prophecying in Sackcloth , being slain , and lying dead three Days and a half , True Christianity being in all appearance extinct : The measuring the Altar , the Temple , and those that Worship in it , signifying the close Retirement of Pure Religion , and the outward Court left to be trodden down by the Gentiles , or Heathen Christians , and their impure Rites , and Worship ; and therefore excluded from those strict measures true undefiled Christianity is enclos'd within , Revel. 11. 1● .

Now upon all these Representations of such a State of the Church , so exquisitely shadowed and resembled , and compared with that deep plunge and immersement of Christian Religion in the time of the Popish Midnight , who can but believe , these , with many concurrent Delineations in all those forecited Scriptures , were on purpose to give the Portraicture of that so Fatal Apostasie , that believes it at all to be Prophesied in the Book of God ? and who , that considers the weight of the thing , can but believe it foretold , if there be any thing prophetick of the State of Christianity to the end of the World ? As it most evidently appears there is .

But if any be so incredulous , as to suppose such a State of Christianity beneath the Prefigurations of the Divine Spirit , he cannot , if he be indeed a Protestant , but agree , that nothing does with more Art and Divine Skill Pourtray , and Draw to the Life such a Devastation of Christs True Religion , as all History knows Popery hath made , and as far as it can prevail , does now , and would do much farther , and in its very Frame is constituted so to do .

Quest. But seeing you suppose these Types of Popery may be applyed another way , though it is , I confess , very hardly to be supposed ; yet I desire , if any thing hath fallen under your Observation , that can be less avoided , to make plain , how different a Religion Popish-Christianity is from the Scripture-Christianity , you would give me leave to ask what it is ?

Answ. I must needs commend your Rational Enquiry , for I know neither the Veneration given to any Religion by the Natives of it , nor the ill Words against any Religion by those that are Strangers and Enemies to it , should conclude against it : The Professors of every Religion are startled at any reproach of their own Religion , as at horrible Blasphemy , but freely speak ill of a diverse from it : Mahometans call themselves Believers , and Christians Infidels . Popish Religion calls it self Catholick , and Protestancy a Grand Heresie , and Schism . Judaism charges whole Christianity with Cheat and Imposture : It is therefore necessary , we should have some Magnetick Needle to point us to the True Religion , and to the True Christianity , seeing its Name is not only distributed to many , but so solemnly divided into the Popish and Protestant Profession of Christianity .

Quest. What then can be our Invariable Northpole in Religion , in such a Wide and Tumultuous Ocean ?

Answ. I hope you have not forgotten what was at first given in Instruction concerning Natural and Revealed Religion , their exact Agreement with one another , and with all our Faculties ; so that no Religion in the World can deserve the Name of a Religion , but looks monstrous and horrid , only so far as it borrows some or more of the Grand Principles of our True Religion ; nor can be at all Weighty and Considerable , but is vain and ridiculous , if it receive no Ballast from True-Religion .

That then , which was accounted for in the beginning , being remembred , I shall especially apply my self to ascertain True-Christianity in contradiction to the false , or Popish Christianity , by that which will much ascertain all True Religion also in General , and difference it from all False Religion .

Quest. I much desire to have some such Test , as you seem to intimate and promise ?

Answ. I cannot furnish you with a better , surer , and more lively , than that Emblem of the Divine Spirit , representing the New Jerusalem by a four-square City , the Length , and the Bredth , and the Height of which are equal : The Walls , and the Gates , and the City it self amounting to so many Square , Solid Furlongs , all exactly regulated by the Number Twelve , all of Massy-Gold and most precious Pearl , Rev. 21.

Quest. The very General view of so rich an Embleme much affects me , but I desire you to lead me into the Application of it to each particular purpose , and in the first place , what am I to understand by the City ?

Answ. It is evidently told us , it is the New Jerusalem that is coming down from Heaven , the True Church Seated in the Christian Religion ; for so the Apostle Paul assures us , the Christian Church so Spirited with True Christianity is Jerusalem , which is above , the Divine and Spiritual Jerusalem , which is free , and is the Mother of us all , if True Christians , Gal. 4. 26.

Quest. What do you understand by the Foundations , the Wall , the Gates , the City it self ?

Answ. I am not bold , or curious in pursuing Emblems too close , but understand , in general , by the whole of all these , the Doctrine , the Worship , the Rules of Life , the Discipline of the True Church .

Quest. What are we directed to , by all being reduced to the Number Twelve ?

Answ. It is very evident , the Twelve Apostles of the Lamb give the Honour to the Number Twelve ; for the Prophets and Apostles , that is , the Truth ministred insallibly by them , is the Foundation upon which the True Christian Church is built , Jesus Christ himself being the Corner-Stone ; and so to shew True Religion hath been always Substantially the same , The Twelue Tribes of Israel , and the Name of Jerusalem , the People and City of God of old , are Recorded with Honour , as expressive of the True Church , fixed in the True Religion in the Times before Christ .

Quest. Why are all things in the Christian State describ'd to be of Pure Gold , and Precious Pearl ?

Answ. To teach us by sensible things the transcendent Purity and Worth of Christian Religion , and the equal Purity and Worth of all things in it , of a most transparent clearness , being all Spiritual , Intellectual , full of Light and Truth , and so to be received and enjoy'd by Purity , and Intellectuality , or Clearest Understanding , Wisdom , and Prudence in the Knowledge of this Divine Revelation , and by greatest Innocency , Cleanness and Heavenliness of Heart , Affections , and Life .

Quest. But can this be supposed to be the present State of the Church of God , as it is here upon Earth ?

Answ. This is the certain and most unalterable Constitution and Designation of God concerning it , and whoever plants it lower , in any of the Things before Named , viz. the Doctrine , Worship , Rules of Life , or Discipline , contradicts the very thing it self , or degrades and embases it , though it must be acknowledged , its being thus prepared and adorned as a Bride , must be from Heaven , in some just season appointed by the Father : This is yet always the Tryal of the True Church , and the True Religion , although the Church be not yet perfected to it .

Quest. But you seem to have forgotten the City , and all the Parts of it lying Foursquare , and being solid square measure , for so it must be , if the Length , Bredth , and Height are all equal ?

Answ. I did not at all forget it , but suffered your Questions to lead through all , I less design'd , that they might come to the Principal Character of the True Religion and the True Church , so exactly adequate to one another .

Quest Will you then more fully explain this Similitude ?

Answ. That I may the better do it , I must repeat it from the very Ground and Bottom of it , which is , that God makes use , as he pleases , of all the Knowledge and Science that is in the World , to Minister to Divine Knowledge , in which he principally intends to Instruct , as being most absolutely necessary for all , of what condition soever : As then Mathematicks is the most Demonstrative Science , and some things in it are of most retired and fine Speculation , so are others most known , and necessary to all imployed in Mechanicks : Thus God hath been pleased to deposite some Prophetick Truths in the most mystick parts of that Learning , and some of the more general use in the most known and acquainted parts of it ; now those that are more secret , and not so necessary , I shall leave to those that are most fitted thereunto : But what is most plain , and imports what is most necessary for all , I will insist upon .

As then Number and Measure are means Ordained for Humane Nature , and principal Instruments of Reason , to come to the most certain knowledge of things , and to be secured , they are , and continue what they justly ought to be ; so True Religion is thereupon presented to us under exact Number and Measure , falling in one with another , the Number Twelve multiplied into a Square Cube of Twelve thousand Furlongs .

And as the Foursquare Figure does so bind , and is so compact with it self , that it cannot receive the least Addition , but with the loss of its Square , nor the least Diminution , but under the same Forfeiture ; thus True Religion is so perfectly it self , that it can neither be added to , nor diminished from , but with a proportionable loss of it self : God was pleased upon this account to chuse this Figure for the Altar under the Law , for the Breast-Plate of Judgment ; this was the Measure of Solomons Oracle , how far the Measures in Ezekiel agree , I leave . The Heathen by Natural Wisdom had such a Sense of the so Just to it self , Foursquare , that they called a Good Man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Foursquare Man .

And lastly , as Solid Square Measure is in all parts of it , and throughout every part , exactly Square , and gives the most certain account of the whole content of a Body ; so is True Religion in all its Parts exactly so it self , and every Part of every Part is reduced to the same exactness ; for so the Length , Bredth and Height of it are equal ; and so is the True Church exactly adequated to True Religion : The Faith is therefore said to be at once delivered to the Saints , because it can receive no New Measures , and it is called , the Common Salvation , or Doctrine of it , because the Universal Standard is one .

This then is the Measure of a Man and the Measure of the Angel : For by that Wisdom , that is natural to a Man , in which Beasts have no share , that is , to Number and Measure , is made plain to us Angelical Number and Measure , that is , the Number and Measure of True Religion , as the Angel delineated it , beginning in the Apostolical Twelve , and Multiplied by it self to an exact Square Figure or Measure ; Square in the whole product , Square in every particular part , and of that just content . And with this exact Number Twelve , so Foursquare , agreed the Altar , Temple , and they that worshipped therein ; when the outward Court was left out of Measure , to be trodden under Foot by Heathenish Idolatry , and Superstition , disguis'd under Popish Christianity ; of which whenever it shall be perfectly freed , it shall appear in that Glory here describ'd . All richest Pearl , pure Gold , most transparent Jasper , that is Brightest , Clearest Truth , and of the exact Apostolical Number and Measure .

Quest. Is there no farther Improvement to be made of this Divine Symbole , the Foursquare City ?

Answ. There is , when I have first observed to you False-Religion is out of all Square , just Measure , and even Number ; it is a constant and perpetual Odd , wandring from True Religion , and the justness of it to it self ; and that both in Doctrine , Worship , Rules of Life and Discipline , so that it is impossible in it to Measure one thing from and by another , or any one point of any of these by it self , uneven in the whole Product , uneven in every part ; uneven in the Root : The most significant Emblem of the Popish-Church , which having the Fundamentals of Christianity , hath yet lost the Apostolical Twelve , by innumerable most irregular , and wild Additions , and deformed every Single Article of Truth by most disagreeable Corruptions of it ; and therefore , as a Man most Learned in Numbers hath demonstrated , the Number 666 , a Number no way to be reduced to a Foursquare Figure , is the most Fit , and Significant Hieroglyphick of it , and indeed , of all False-Religion , that must have something of Truth , to make it a Religion ; but as it is false , is an Odd from that Truth .

Quest. Let me now desire the most plain and useful Application of this Parabolick Scheme ?

Answ. You shall have it ; and it consists in observing Four Prime Characters of the True Christian Religion , that may be as Four Equal sides of this Foursquare , and of the Church adjusted to it ; from each of which may be measured to each of the rest , and the Equality , or Inequality , will discover the Truth or Falshood of all that is brought to the Tryal .

1. The Transcendant Holiness , Goodness , and Purity of the Doctrine , Precepts of Worship , Rules of Life , Discipline , is one side of this Christian-square , with which whatever does not Square , is convicted not to be of that Doctrine and Religion ; whether it look towards God , in all the Highest , most Honourable Apprehensions of him , suitable Discourse , Worship , Love and Obedience ; or whether it look towards Men , in all Justice , Righteousness , Mercy , Compassion , Charity , Benevolence , Beneficence ; and these , as they respect all the particular Offices of Life ; Publick , of Magistrates , Subjects ; or Private , as of Parents , Children ; Husband , Wife ; Master or Servants : The Peace and Welfare of Mankind are treasur'd up in the Law of Christ ; or lastly , whether it look to a Mans own Person , in Soberness , Purity , Continency in the Thoughts , the Words , the Actions . The Honour and best State of the Mind and Body are provided for by this Doctrine that is after Godliness , not only in the World to come , but in this Life : Whatever now does not agree with these wholesom words , is detected not to be Christian ; which is all Truth , Virtue , and Praise .

2. There being nothing more intimate to Man , in this fallen state , than the Sense of Guilt , and knowledg that he is a Sinner , the whole platform of Redemption by Jesus Christ is become like the Original Law of Righteousness , by which Man was formed , and Answers to it in all the Attributes of Perfection ; as therefore the Plot of Restoration by the Son of God infolds it within it self , and answers every way exactly to it , so that very Law and Doctrine of Holiness owns the Reconciliation and Attonement by that great Sacrifice , as Equilateral to it self , the Dimensions of one being found correspondent in the other , and each to be Tryed one by the other ; so great a Sacrifice would be unnecessary , if it had not so great a Law to answer ; so great a Law can be answered by so great a Sacrifice , and only by that : It must have that ; it can need , it can acknowledge no other . So then , the one may be Measured by the other : The Holiness , Purity of such a Law violated , requires such an Effectual Pacification , and Purgation of Conscience , such a Renovation as Christianity sets before us . Such a Sacrifice , such a Renovation or Sanctification by the Divine Spirit from it , teaches us , what an excellent Law was violated ; so often therefore is the Lamb made the Title of our Lord and Savour , so o●ten it is Signally Recorded in the Revelation ; and the Names of the Apostles of the Lamb are said to be written in the Foundations of the New-Jerusalem , to shew the weight of the Doctrine of the Christian Sacrifice in the Blood of Christ , and the Holy Spirit breathing in and from it , in Renovation and Sanctification .

3. The Liberty that Jesus Christ hath brought in by his Gospel , is another Equilateral Character of his True Religion , to be Measured by each of the former , and it also Measures them : It is not a Liberty from Holiness , it is not a Liberty from close application to the Redemption of Christ , and not to need it , on any pretence whatever ; but it is a Liberty from any Imposition that is Ceremonial , and does not by its Intrinsique Worth and Goodness , or by its Supreme Ordination from God , center in the true Perfection of the Mind , Conscience , and whole Soul : yea , whatever God himself had Commanded the Jews , is not only reversed , but despised for the sake of Christian Liberty , if it does not square with it , so that no Yoak of Ceremonial Bondage is laid upon us by God himself ; that which had been , is taken away , and a Yoak of humane imposiing is under the Gospel-Anathema : the Doctrine of Godliness , of Redemption by Christ , may be justly measured by the true perfection of Conscience . To do well in things intrinsically good , according to the Rule of Christianity , and being inwardly purg'd and atton'd by the Christian Sacrifice , do also truly measure this Liberty : for on one side , the Kingdom of God is not Meat and Drink , but Righteousness , Peace , and Joy in the Holy Ghost . He that in these things serves Christ , is acceptable to God , and approved of Men : It is not applying to the Blood of Bulls and Goats , that can never take away sin , but to the Blood Offered by the Eternal Spirit , which certainly makes the comers thereunto perfect : On the other side , this Liberty lays not open the Inclosures of a Holy Life , nor removes the Barriers of Justice against Sin , if not satisfied and attoned by Faith in the Blood of Christ .

4. Lastly , That which answers to each of these Characters of True Religion , is , that is hath no Secular Interest , no Interest of this present World , that it looks not upon the things that are seen , that are but for a Moment , but on the things that are not seen , that are Eternal ; such is the Godliness , such is the Sacrifice , such the Christian Liberty , that their Uses and Ends are too great and large to center in Earthly things ; and though themselves are the True Interest of the present state , yet they no way make it , or the Grandeur of it , an Interest , but seek a Heavenly Country , and City ; even as the Lord of this Religion said , My Kingdom is not of this World : Now as this measures each of the other Characters , so each of them measures it ; such a Transcendant Holiness and Purity can alone see God in Eternal Habitations ; such a Sacrifice alone can have its Blood enter into the Holy Place made without Hands , having obtained an Eternal Inheritance ; such a Blood speaks alone in the Heavens , better things than the Blood of Abel ; a Conscience so free , so perfected , hath boldness to enter into the Holiest , and none else : These are all fitted and Consecrated to Eternity , and Eternity to them ; Light and trivial Holiness , Insignificant Ceremonies , and Rites of Purgation ; a cumber of External Observations , invented by Men , can never enter within the Vail , nor endure for ever . And on the other side , by such Divine Things to grasp at this World , and a Patrimony on Earth , is as gross and out of Square ; so that these things exactly measure one another , and square together .

Quest. How is the Four-Square City , or the True Church , adjusted to these Dimensions ?

Answ. In all these things I before mentioned , in having these , and these only , in its Doctrine , its Worship , its Practice and Obedience , its Discipline or Government .

Quest. How is the False Church out of Square to all these ?

Answ. In that retaining the Profession of the Christian Religion , constituted according to these , and pretending an Imitation of them , and the Miracles attesting them , it hath been most extravagant from them , by its Traditional Additions and Counterfeits of them , every of which are a Violation and Irregularity from one or all of these Characters , or equal Sides , of True Religion , a great Lie upon them , with which they can never be brought to agree , being not only an endless Variation from , but a flat Opposition to them , and a despiting them with themselves , so strangely , so monstrously mis-shapen , and that in so great numbers , that as in mockage to the many excellent things our Saviour did and taught , so many , that if they were all written , the World it self could not contain the Books that would be written ; even so , if all the numerous and prodigious excursions of the Antichristian Church , and Antichrist the Head of it , from Christian Religion , by its indeterminable swarm of New pieces of Antichristianism , should be written , the whole World it self would not be able to contain the Volumes that would be written .

Quest. But does not the Profession of so much of the Christian Religion in such an Eminence , like tbe City upon the Hill that cannot be hid , give it the Reputation of a most Famous Church , if not the Catholick , as it calls it self ?

Answ. Christianity so abused , as in the Popish Religion , is infinitely the more dishonoured for the Eminence of the Antichurch , that so exposes it ; and it is only the Eminence of Antichrist sitting in the Temple of God , and the exalting himself above all that is indeed and truly God in his Church , and shewing himself , that he is God , in his Oracles , Wonders , and Miracles , but they are all but one great Lie of this Son of the Father of Lies , the Image of the God of this World , the Son of his falshood and perdition , contrary to Christ the Son of the Father in Truth and Love . But if any one receiving Christianity or the Scriptures from the Antichurch , and measuring them in and by themselves , separates True Christianity from the Antichristianism , and retains it Pure ; it is but like the Service God received from the False Prophet Baalam , when he Prophesied Truth , into whose Place and Office Antichrist succeeds , and is therefore styled , the False Prophet , Revel. 16. 13.

Quest. What then can this pretended Catholick Church be , in relation to the True Catholick Publick Religion ?

Answ. It can be no other , upon strict account , than the Synagogue of Satan , the Pseudocatholick Antichurch , in a Damnable Heresie from , and hatred to the General Assembly , and Church of the First Born , written in Heaven , united with the God of Truth and Love , and the Son of the Father , in Truth and Love , in a Hellish Schism and Separation from the Apostolick , Catholick Church , of which God and Christ are the Head .

Quest. How can it be believed , that so great a Lie upon Christianity should be received by so large a proportion of the Christian World , or that Persons of so vast Abilities and Comprehensions should so deceive others , or be themselves deceived ?

Answ. Scripture has taken all the care possible , to Arm us against this Objection , which is indeed very great : It calls this Apostacy , a Mystery of Iniquity , and to assure us , the Apostle Paul , and the Divine Person in the Revelation , point to the same Thing ; upon the Forehead of this Adulterous Church is written , Mystery ; ( Now a Mystery , if it were presently understood , and all easie and plain , were no Mystery : ) It hath the Energy of Delusion , in causing Men to believe a Lie ; it is the whole Deceit of unrighteousness ; it sets up a great Stage of Counterfeit Miracles that it vaunts upon ; and that it might have that Reverend Face of Antiquity to deceive with , and say it comes from a far-off Ages ; It was a Mystery that was then at work , in the Apostles time .

Lastly , It hath its effect upon them that may be Christians , and receive Truth ; but not the chaste unprostitute Love of Truth alone .

Quest. But it seems imposible , that any parts of the Christian World , that have been once disabused , should return any more under so great a Delusion ?

Answ. There are very great hopes , that God , who hath Commanded his Light to shine out of this Darkness , will interpose by the perpetual Brightness of his own appearance , and by that Divine Breath of his Mouth in his Word , against the return of so great a Darkness . This set aside , there are so many Reasons of fear , and such possibilities of laying a Train of Causes reaching to such an Effect , that there can be no place for Security , but in the Almighty Providence , and yet what Degrees of that deadly Scourge may fall on the Protestant World , God only knows ; we know our Sins deserve very ill .

Quest. What is the greatest Security , under the Divine Grace and Providence , against so great Desolation upon True Christian Religion ?

Answ. A perfect Acquiescency of the Protestant Nations upon the Foursquare of Divine Truth , and Resolvedness not to move from thence . For as a Foursquare never removes from its own Base , because it is All Base ; so they that are Squar'd to it , and settled upon it , never move : For it always bears them alike with it self , and by its own Justness recalls them , if they offer to wander : meer angry prejudice against this or that False Religion , is not enough , without being thus grounded upon Truth ; Entertainment of Truth with any Addittaments will secure no Man , for he that receives one Addition , may receive another : He that receives Truth lying Foursquare with it self , is called back by that Even of Truth : He that adds one to it , and makes it Odd , may go on indefinitely , as Popery hath done , because he hath forsakent he Just Even that should stay him : He can no longer wait for the Voice of Truth , that by it self always answers it self , but to what is not like it self it will not answer , but discover it to be off from this Square ; it will not on any respects hearken to any thing different , because it will not be sollicited to move from it self : So that upon the whole , the Laws of Symetry and Commensuration are the great Security of True Religion , and ascertain the True Church both to it self , and all Beholders . For Additions to Religion , like Surds or Irrational Figures , incommensurable to the Rational Square , can never be reduc'd to this Foursquare of Truth , but are like the Deaf Adder , that will not hearken to the voice of Reason , Charming never so Wisely : Nor can they ever be reduced to a certainty or exactness with themselves , but are one thing to day , another to morrow . But Divine Truth , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rational , Certain , Expresly it self , Deaf indeed to any thing else , but in it self it is Yesterday , and to Day , the same for ever .

He therefore that daily ponders , meditates upon , hath a just Measure of the Fundamentals of Divine Truth , and does all things in a Regular Square with them , shall know the Doctrine that is of God ; all the Fruits of the Tree of Life , though they are various , yet come all within the Apostolick Twelve , and he that hath a Spiritual Gust , exercis'd to discern betwixt Good and Evil , by tasting any aright , will taste all , and find them Apostolical , and know whatever pretends , and is not , and so reject it : He will know all the Gates of Wisdom and Truth , and the Angelical Guard attending at them , and go in and out by them , but the Disorderly Breaches and Gaps , that Wild Beasts , or Deceitful Foxes have made , he avoids , knowing they exceed the Apostolick Twelve , and are therefore dangerous , and pernicious ; and whatever Apparation of Angels may be at them , he knows it is only Satan transformed into an Angel of Light , and his Ministers transformed as the Apostles of Christ , as the Ministers of Righteousness : Thus the Doctrine of the Prophets and Apostles Numbred , and Measured exactly by it self , is the Security of the Twelve Tribes of Israel , that is , of the True Church .

CAP. XIV . Of the Power of Magistrates in Religion , and of National Religion .

Quest. IT is I think very clear , by all that hath been spoken , that the settlement of Religion in the Word of God , is most stable and certain , and that by no Powers he hath given in his Church , it can be changed , nor receive any Arbitrary Additions , that should be Obligatory : But I am in great doubt , how to reconcile those Commands of Scripture , to be subject to Principalities and Powers , with those strict Precepts , to keep close to the Word of God , and to turn neither to the Right hand nor to the Left , where Rulers so often prescribe in Religion , contrary to , or different from the Word of God ?

Answ. I aknowledge , the Resolution of this Doubt contains many difficulties in it , and cannot be given at once , but I shall endeavour so to lead your Questions , by every Degree of Answer , as may direct into the best method for your satisfaction .

Quest. What , I pray you , is the first step necessary to be taken in order to the Resolving this Doubt ?

Answ. To settle a True Understanding , how the Magistrates Power and Authority in Religion made entrance into the World .

Quest. I very much desire to know that , and believe it to be of very great Influence into all things that concern the unfolding this Question ?

Answ. This then I take to be the best Account of it ; After the apparent Degeneracy of Humane Nature , so that the Laws written in Mens Hearts , were evidently defaced and blotted by contrary Practices , there was a necessity of forming the great Notions of Natural Religion , Godliness , Righteousness , and Soberness , into Laws , that Men might be thereby preserved from highest Irregularities , and excess , under the pretence of being at Liberty , or every Man being a Lawgiver to himself .

Quest. I desire you further to Explain how this brought in Magistracy ?

Answ. That such Laws might be made and Executed , there must be some supreme Legislative and Executive Power in every Community ; whether placed in one , or more ; whether by the Title of Paternity or Primogeniture ; whether Hereditary and Successive , or Elective ; whether by Agreement and Covenant primarily , or by Submission and Pacts after Conquest : These things a●e variously ordered by God in his Paramount , but secret Government of the World . But the Laws of Godliness , Righteousness and Soberness , are so necessary , and Men know them to be so necessary , that they cannot be without them , nor without some Supreme Legislation and Execution of Laws formed according to them : They that are above , see a necessity of Governing by them ; they that are below , see a ncecessity of being Governed by the same ; and therefore submit by Common Consent to some supreme Authority , and Subordinate Magistrates under the Supreme , to that end . Mankind is touch'd by this Impression from God , and all that are not , are branded as Sons of Belial .

Quest. But how are Princes and Magistrates secured in the Exercise of their Power against those that would not be Subject ?

Answ. Besides the Laws of God , written in the Heart , and promulg'd in the World , besides the secret Touches , and Motions of Providence , and Interlinkings of Common Interest , with the Rights of Soveraignty ; Princes and Soveraign Rulers are both by the Will of God , and the Common Consent of Mankind , surrounded with Grandeu● of Highest Estate , that they may draw Subjects into their Service , and Dependence upon them , by the greatness of their Rewards , being both the Fountain of Honour , and of Splendor of Condition : But especially , they are Arm'd with the Power of the Sword , intrusted with them by God , that by the awe of their Wrath and Vengeance they may bring People into Subjection and a Readiness to Obey .

Thus they appear as Gods in the World , as Living Images of the most High , in their Vicegerency , according to what is said to them by Inspired Wisdom , I have said , ye are Gods , and Sons of the Most High .

Quest. But why hath it not pleased God , to appear himself in this Authority and Power , Visibly , and Immediately , which would cut off all Dispute , as to Supreme Right , and Male-Administration ; which do now often disturb the Peace of Government , and the People under it ; or at least why hath he not given Angels a Superiority , and Visible Presidency over Kingdoms , as that which would much more awe , and Compose the World ?

Answ. The Wisdom of God hath in all things appeared , in attempering things one to another with greatest Equality . So he hath thought fit in infinite Wisdom , to Govern Men by Men. He hath Committed all Judgment to Christ , because he is the Son of Man ; he will Judge the World at last by that Man whom he hath appointed , Christ Jesus : Thus he Governs Men all along by the Men of his Right-Hand , as Images of himself , but more immediately of Christ , the Great Son of Man ; thus in his Word he speaks to Men , by Men like themselves . And as to the Conceit of Mankind Submitting with greater awe to a Government from Heaven , it is but like that of having one from the Dead to speak to them , when they have Moses and the Prophets , by which if they are not persuaded , neither would they be persuaded , though one should rise from the Dead ; nor would they be Governed by one from Heaven , that are not Governed by that Humane Majesty and Soveraignty , Created by God on purpose for them , as is most Evident in those many Rebellions of the People of Israel , under so evident a Theocrasie , or so immediate a Government of God .

Quest. Is the Power of Magistrates only in those clear and undoubted poi●ts of Godliness , Righteousness , and Soberness ?

Answ. Because under the two latter of these , there is a vast Compass of the Interests of the Peace , and Weal , and Honour of Nations , in all Traffique and Commerce , in provision for safety and security , and adjusting of Laws to all these ends ; there must be a vast Compass also of Power in these , extending to all Indifferent things ; Indifferent till they come to be determined by Princes and Powers , but then , by the Ordinance of God , to be observed according to those Laws , determining them this way or that way .

Quest. But I desire you to give yet a closer and stricter Account of the Power of Soveraigns in Religion , or Godliness , being the main point of of the present Enquiry ?

Answ. That I may answer your desire , I must consider Religion as it is Natural Religion , written in the Hearts of Men ; as it is Revealed Religion , published by extraordinary Ministers , and Consign'd to after Ages by inspired Writing , or Scripture ; and lastly , as Religion is so or so Circumstantiated and Modelled in the External Administration of it .

Now by Natural Religion , as distinguish'd from Revealed Religion , I do plainly intend , that Religion , whether it be drawn out by the meer force of Natural Conscience , without any plain or known Assistances of Revealed Truth ; or whether it was not known to be Natural Religion till being Revealed , Natural Conscience acknowledges it , and must needs Confess it to be True Natural Religion ; or that the wisest and soberest part of Mankind confesses it to be so ; or whether it be what Natural Religion teaches , upon the supposition of Revealed Religion , acknowledged , and confessed to be from God ; for then Natural Religion confesses , and urges , that all Revelations from God , that evidence themselves to any Mans mind to be from God , should be received with Reverence , and submitted to with Obedience : In all these cases of Natural Religion , I boldly and positively assert , the Soveraign Power hath a Right given it by God , to Make , and Execute Laws according to the Obligations of Natural Religion , even as in all Cases of Righteousness and Soberness , or Common Peace and Welfare , and to punish Offenders , and Transgressors according to the Degree of their Guilt , and can no more be Impeached in that procedure , than in any the most undoubted Functions , or Rights of Government whatever .

Quest. I must desire to be guided in my Thoughts concerning the Power of Governours in Revealed Religion ?

Answ. Besides the Legislative and Vindictive Power of Supreme Magistrates in Natural Religion ; there is that Divine stamp of Authority , God hath Engraven upon them , so that besides their Laws , they recommend Religion by the very representation of God himself , whose Presence they bear , and have not only the more Remote Authority of a Prince , but the nearest , most Natural , and kindly Authority of a Father . On account of which Solomon , as a King , so often speaks , Hear , O ye Children , the Instruction of a Father , and ( as having all Parental Affection in himself , ) forsake not , saith he , the Law of a Mother . The Care of all means for Instruction , and Propagation of Religion , is most proper to Government : And all these Administrations in Religion , run not only through all points of Natural Religion , in that ampleness before expressed , but do most genuinely and freely stream through all points of Revealed Truth , and the whole Counsel of God in the Scripture , nothing being more Princely and Paternal , than the utmost Providence , and Influence of Princes , and Soveraign States herein , wherein they fulfill the Prophesie , of Kings being Nursing Fathers , and Queens Nursing Mothers to the Church of God .

But there is this difference between Natural and Revealed Religion ; Natural Religion is written in the Heart , and may certainly be found there , ( however it comes to be known , clearly , and truly , only by Revelation ) and so may be absolutely Commanded : But Revealed Religion is recorded by Faith , and Faith cometh by Hearing , and Hearing by the Word of God , and therefore cannot be Commanded , but must be expected by the Blessing of God upon Instruction : But if any Man profess to believe Revealed Religion , to have received it as the undoubted Truth of God , it is then the Law of Nature , he should deport himself in it , and towards it , as to the Truth of God : Nebuchadnezzer , Darius , and the King of Nineveh , their Laws were rightly grounded upon the Principles of Natural Religion concerning the True God : The Laws of Moses , and the Princes of Judah in Revealed Religion , were upon the so unavoidable acknowledgement of the Divine Presence and Authority in and with those Laws , the so many Repeated Covenants , Indentures , and Engagements of that People , on the evident Appearances of God , to be obedient to those Laws . But in the Revelation o● Jesus Christ , we find no tracks of Humane Power , b●●●ll was done by Instruments fitted from Heaven ; naked of ●ll Humane Authority , that the Excellency of th● 〈◊〉 might be of God and not of Men , till Princes and 〈◊〉 agreed in the Faith of the Gospel , not by Compulsion , but by Evidences and inward Assurances of the Faith ; and so it is still to continue .

Quest. Before you pass from this point , that it may be made the clearer ; will you give the Distinction between Sovereign Powers , and the Elders of the Church ? For they are both called Rulers , they are both called the Ministers of God ?

Answ. This is indeed most necessary to be known , as tending much to Illustrate this whole Matter .

1. The Power of the Elders of the Church lies wholly and intirely in the Evidence of the Truth , and the Word of God they Minister , without which their Persons are Invested with no Power , or Authority at all . But there is a Sacred Character upon Soveraign Powers , and their very Persons , so that Reverence , Prostration , Obeysance , Honourable Titles , and Obedience in all Lawful Things are due to them , even when their Commands , in some things being unlawful , cannot be obeyed , as appears every where in Scripture .

2. The Authority , Power , and Majesty of Sovereign Princes remains Inviolable , and not to be invaded by any , no not by those who have Commission to speak the Word of God : There is no Temporal Power in order to Spirituals Conferred by Christ , or Ordained to his Ministers , to Create a Civil-Spiritual Power within a Civil , and to rencounter it : But Princes are in all Causes , and over all Persons , within their own Dominions , under God , and according to his appointment , Supream Governours ; so contrary is Scripture to the Usurpation of the Anti-Church herein : All Religious Princes guiding themselves by Gods Word , have great Power and Authority , not only by that Word , but by Virtue of that Authority and Majesty God hath Cloathed them with , as his Vicegerents , to Direct and Govern according to Truth ; wherein the Divine Spirit is pleased often to be so immediately present with them , that a Divine Sentence is in the Kings Lips , that they may direct according to Truth ; and in all Truth they are to be Obey'd , not only for the Truths sake , but for that Authorities sake also God hath Invested them with .

3. The Elders of the Church lose their Power by erring from Truth and the Word of God ; for of what Authority is the False Prophet , or the False Teacher ? But Princes and Soveraign Powers have a Power , though misapply'd , to vindicate their Authority upon those that cannot Obey them ; except they should Disobey God to Obey Magistrates , which none dare assert that acknowledge God ; in which Power Magistrates must not be resisted , even while they cause Men to suffer for Righteousness sake .

4. The Admonitions , Excommunications , Anathema's of Church Rulers , have no Force , when not grounded upon Divine Truth , nor ought to make Impression upon Conscience , but to be rejected with Disdain : But the Penal Sentences , and Vindictive Decrees of Sovereign Powers have their Effect so far , even when they are unjust , as to be received as an Ordination of Power appointed by God , though us'd to a wrong purpose : Where the Word of a King is , there is Power , and his Wrath is as the Roaring of a Lion , and it is so appointed by God : Against such a Supream Executive Power , Arm'd with the Supream Legislative Power of a Nation , there is no rising up , no remedy , but appeal to God by Prayers and Tears .

Quest. This whole Account might be much Illustrated if it be declared on the other side , what Obedience is due to the Ministers of the Word , and Truth of God ; whether extraordinary , as Prophets and Apostles ; or ordinary , as the Elders of the Church , and Ministers of the Gospel , even when Supream Magistrates Command the contrary ?

Answ. The Word , and Truth of God are of so Supream Authority , that though the Ministers of it are of no Authority , separated from that Word , yet the Word and ●●uth o● God of which they are Embassadours , is much high●● 〈◊〉 ●he Kings and Princes of the Earth , and there is no Compare between th● one and the other ; God therefore raised up extraordinarily what Messengers he pleased , and sent them with what Messages he thought good , to what Princes or Magistrates soever ; because immediately 〈◊〉 God , the King of Kings , and Lord of Lords : and yet there extraordinary ●inisters , in all things wherein they were not Commanded by God , preserv'd the Just Rights of Soveraignty . Thus the Word of God ought by ordinary Ministers to be faithfully declared , by those who are called to do it ; and if it be so declared , it hath , and ought to have a Soveraignty above all Earthly Soveraignty , both with Princes and Subjects ; and yet the Publishers of it , and they to whom it is Published , stand in their Just Distances , and in all things pay the Homage due to Soveraignty , by Obedience Active , wherein they are not Countermanded by God , or by Submission to penal Laws , and Decrees made against them , by the Supream Legislative Power of a Nation , wherein they cannot Obey God , and the Powers at once ; because so is the Will of God , that they should by suffering for well doing , put to silence the Cavils of the Ignorant or Malicious .

Quest. But ought we not to expect , that Princes should be the Supream Interpreters of the Mind and Will of God , that so their Command and Superiority might be more absolute ; and because that Government that does not determine the Religion of the Subject , cannot have so free a display of it self , nor rest so secure , as is necessary to Government ?

Answ. While the Holy Patriarchs Ruled , who by the Laws of Nature , more unsullyed so near the Creation ; by purer Tradition ; by Divine Revelation vouchsafed to them , as occasion required , preserv'd Religion Undefiled ; Supream Authority and Instruction in True Religion Resided in the same Persons : yet even then their Authority in Religion , was from the Evidences of Divine Truth , even as afterwards in Moses , Samuel , David , and Solomon , who were both Supream Princes , and immediately Commissioned by God as Prophets ; for wherever Men are Deputed by God , either as ordinary , or extraordinary Ministers of his Truth , the Authority is not in Man , but in the Word of God , evidencing it self to be the Word of God : When therefore the Patriarchal , both Power and Holiness expired , and the Revolt of Princes and People from True Religion grew greater , God begun to Instruct his Church by Messengers sent on purpose , and Separated betwixt Princes and Prophets : Yea even in the time of so Sacred a Priesthood , Established by God himself among the Jews , he taught his Church very often by Prophets of an extraordinary and immediate Character . And lastly , by the Apostles Founded the Christian Church , without any Consultation with , or Concurrence of the Powers at that time in the World , ( and yet those Apostles taught all Subjection to those very Powers ) until the whole was settled in the Canon of Scripture , Consent with which is now the only Credential of a Teacher appointed by God , however he be Ordinated by Men.

Quest. What is to be Inferred from hence ?

Answ. Especially , that the Truth of Religion is so independent upon all Humane Soveraignty , that it is to be accepted only upon Tryal by its own Evidences , and not by those of Humane Authority : This Treasure is therefore for the most part entrusted to Earthen Vessels , not only to Men , but to the Men of unguarded condition , that the Excellency of the Power , and Evidence of Divine Truth , may be more apparently , as it always is in it self , of God , and not of Man .

Quest. What other reason may there be of Separating the Administration of Divine Truth from that of Princely Government ?

Answ. ●ecause each Administration requires the whole Attendance of those ingag'd in either , except they are , at least , immediately inspired : It is said of the Magistrate , he is the Minister of God , attending continually on this very Thing : To the Elders of the Church , ●t is said , take heed to the Ministry thou hast received of the Lord , that thou fulfil it . Give attendance to Reading , to Exhortation to Doctrine ; give thy self wholly to them ; make full proof of thy Ministry : Be Instant , Preach the Word in Season , out of Season , or without Season ; Publickly , and from House to House .

Quest. I desire you , now to apply your Discourse to the Administration of Soveraign Powers , in modelling and Circumstantiating Indifferent things in Religion , what their Power given them by God therein is ?

Answ. That I may give you an answer in that , I must observe our Saviours Distinction of the Things that are Gods , and the things that are Caesars ; and his charge , that the things that are Gods , be rendred to him ; and the things that are Caesars , be rendred to Caesar . Now none of the things that are Caesars are his first , but they are first Gods , and given to Caesar by God .

God then hath intrusted Caesar with the rendring the things that are Gods to God , that is , to take care , that the Obedience due to God according to Godliness , Righteousness , and So●erness , may by the making of Good Laws , and by the Vigorous Execution of them , be given to God ; and also that the good intended to whole Humane Nature , may be preserv'd to it , as a Service of great Acceptance with God , for every Governour is the Minister of God for Good , to every Man ; he is the Minister of God for Publick good .

But in the mean time , all these Supream Notions , are so Gods , that they must not be changed by Magistrates , or their Laws , but must be rendered intirely to him , as he gave them , in the Glory of them , not Adulterated or Imbas'd .

And especially in all things that concern God himself more immediately , as in the Purity , Spirituality of his Nature , the Divineness of his Truth and Word , the Service and Ordinances of his Worship , and whatever he hath herein reserved to himself , all these are so his , that no Caesar hath any Power in or over them , to add , or diminish , or make the least alteration : So that though they may have great Power in many things relating to Religion , to the Accommodation of the most External Exercise of it to Government , and the Peace of Nations , yet as to the very Religious Actions themselves , and the Management of them , they must be close confin'd to Gods Manifestation of himself , how he will be Worshipped , and to those things that are absolutely necessary to Moddel , and decently to Circumstantiate that Worship , and so it is to be rendred to God , perfectly according to his own Pattern ; and the Magistrates Care is , that it be so rendred ; if in things evident to Natures Light , the Magistrates Laws have place ; if only to be known by Revelation , the Magistrates Power cannot rise above the means appointed by God : that is , Instruction producing Faith , and Obedience , and not Compulsory Laws , seeing Natural Reason may be Oblig'd , but Faith is the Gift of God . Now these things God hath by the Prerogative of his Divine Power reserv'd to himself , and they are to be rendred to God , distinct from the things of Caesar , that is from all Civil things given by God to Coesar , and so to be rendred to Caesar : Yea , even distinct from the Appendant Laws for the securing Justice , and Soberness ; which though they are Gods , yet having not so immediate a Respect to him , as Godliness , or Religion , are more under Humane Legislation in the particular adjustments to the General Ends. But both the inward Court of Religion , or Divine Truth , and Worship it self , and the outward Court of Decency and Order , are within such Limitations of the Word of God , and the Laws of Nature , that all indifferent things therein , not prescrib'd by God , are left to the freedom of every Man by God , and no Power of Prescription ought to come there , that a Man may not be either incumbered by unnecessary Observances , or in danger to mistake them , as having any influence into his Worship of God , which ought not to have any , and can indeed have none that is good ; Nor lastly , be in doubt whether he do not displease God in adding to his Worship . But if a Man can see his Freedom in all these , it is serving out of Love , and being made all things to all Men , and going to the utmost he can , in Obedience to Magistrates ; if a Man cannot see his Freedom , but doubts of the lawfulness , he is under as severe a prohibition of Compliance against his Doubt , as in other Cases of Sin : For the Sentence is Positive , He that Doubteth is Condemned in doing the Indifferent thing he doubteth of ; and whatever is not of Faith , or assurance , it is pleasing to God , or not displeasing to him , is Sin .

Quest. But this Doubt may extend to Civil Things , and Indifferences there , or to those Rights of Soveraignty , and Grandeur of Supream Power , God hath invested them with ?

Answ. When Obedience is enforc'd in such Things , the Magistrate hath this to justifie him , he is within his own Territories , given him by God ; he requires the things that are Caesars upon Gods Donation : But in Religious things , ●e is within Gods Peculiar , and so cannot be justified in that enforcement , because the things are so peculiarly Gods .

Quest. The great Question now remains , what are Subjects to do , when Authority stamps it self upon False Religion , or enforces Indifferent things against the apprehensions of Conscience concerning their lawfulness , so that they cannot Obey , but with a doubting Conscience , and the danger of that hath been already opened ?

Answ. There is one Rule in all these Cases , even as it is impossible , Laws of Injustice , and Licentiousness , when Soveraign Powers so Err in Government , should change the True and Everlasting Notion of Righteousness , or Soberness , or those Eternal and Immutable Laws of them , in themselves ; even so impossible it is , the Laws of a False Religion should change those of True Natural , or True Revealed Religion ; or , the Laws imposing Indifferent things in Religion , should take away the Liberty God hath given , or the sinfulness of Obeying against Doubt of Conscience , when a Man does not see that Liberty : That therefore which is Eternal and Unchangeable , must be adhered to , and obeyed .

Quest. How then is there a Subjection to Magistrates ?

Answ. The Subjection then is in this , as in all other Errors of Magistracy , in Cases of Justice , or Soberness ; not to resist the Power , vindicating its Commands by Sufferings and Penalties upon those that cannot actively Obey , wherein Religion , Justice , or Soberness are contradicted , which are Gods , and must be rendred to him according to themselves , who is able to make them recompense , who suffer for Righteousness sake , as he pleases in this World , or most certainly in the Resurrection of the Just .

But if there were not such an absolute Legislative and Executive Power in every Community thus fixed , and unmoveable , and accountable only to God ; the Restless Love of Change would be always disturbing , and calling to account Government , and every Man take upon him to be a Lawgiver , and a Justicier , or indeed to be Licencious and Inordinate , and as they could Consult and together Collect themselves into a Rebellion , would enter into open Hostilities against it , and so the ends of Government in the Peace and Order of Humane Societies be quite lost ; so that till any Principalities , sitting on the Seats of Government , are so bad , as to retain less of the Uses and Ends of Government , than they destroy , and it can be made apparent , endeavours of Change cannot introduce so great and general Mischiefs , or that even Anarchy it self cannot introduce greater Mischiefs , than that Government is the Author of , ( which hath come to pass in few Instances ) till then , I say , we must fear the Lord , and the King , and not meddle with them who are given to Change , For their Calamity shall rise suddenly , and who knows the ruin of them both ?

Quest. But what are Christian Subjects to do , when Titles of Soveraignty , or Legislative , or Executive Powers of Laws are Disputed , either betwixt various Pretensions of Princes , or where the bounds of Power , and Rights of Soveraignty , and the Liberties and Properties of People are in Controversie ?

Answ. I shall no more intermeddle in that , than the Doctrine of Christianity does , which leaves all those things to the Laws and Constitutions of Nature , of Nations , and of each Particular Country . The Duty of Christians is to those Soveraign Powers , whose Authority is Current , whose Image and Superscription is upon all things Publick , the Powers that are in being , are to be Obey'd according to the Ends of Government already Discoursed , that is for the Punishment of Offenders ; for the Executing Judgment betwixt Man and Man , for the securing Common Peace , in all Godliness and Honesty : Our Lord , and his Apostles intimate nothing either way , to strengthen or weaken the Claim of the Powers then present ; but declare Obedience to them , Prayers and Thanksgivings for them , as they then were , although they could not have the clearest of Titles ; Christianity as it is strictly the Religion of Jesus Christ , doth not make it self a Divider over Men , nor Decide such Controversies , which are quite of another Cognisance : yet it subverts no Rights , it betrays no Liberties , justly so called ; it reverses no Laws of Nature , nor rescinds Constitutions , and Compacts of Government , but teaches Men to do all they can to preserve Common Good and Right determinable upon other Principles : Only this , the more clear , ancient , and indisputable the Titles of Princes are , the more indisputable Boundaries betwixt Prince and People are kept , the greater are the Obligations of Obedience , of quiet and peaceable rest in that Obedience , of the most vigorous Defence of the Power over us ; and the greater the Guilt of any of the Sins of Mutiny , Faction , Sedition , Rebellion .

Quest. The Discourse of the Power of Magistrates in Religion , hath brought to my thoughts , National Religion , and a National Church , wherein I desire your Instruction ?

Answ. I can but apply , what I have said in general , to this Particular Case , which I shall endeavour to do to your satisfaction , in these six Propositions .

Quest. What is the first Proposition I am to be Instructed by ?

Answ. It is this , That to join in True Religion with our Native Country , or Nation , is such a Law of Nature , that cannot be reversed : For the sake of the True Religion , we may be oblig'd to forsake not only our Country , but our Fathers House , and to unite to the Church of God founded in that True Religion ; yet in the mean time we must own all that is Divine , Rational , True , weresoever we find it , much more in our Native Country , and if it be possible propagate True Religion upon it : For we shall not only be judged in this World with our Nation , but shall rise with it at the Day of Judgment , in the same Station or Lott , wherein we were placed in this World ; according to our doing good in it , we shall receive our Reward with those of it , that are saved , who shall then survive in Glory , and become , as if they were the whole Nation ; the perishing part being lost ; as we therefore desire the prosperity of it in this World , so ought we to endeavour by all means the Eternal Happiness of as many of it as we can , by joyning with them , and ingaging them in True Religion .

Quest. I desire your Second Proposition ?

Answ. It is this , That in a Political Sense , National Religion is , when Magistrates and the Body of the People joyn in the True Religion , and Establish it by Law , and devote to it the most Publick Advantages , that the Largeness and Grandeur of such a Nation have in their Power , fixing Characters of Civil Honour , and ample Condition upon the Rulers of the Church , and Communicating to them Magistratical Power in things pertaining to the External Defence , Honour , and Provision for the True Religion , as it is National ; all which , so far as it is Serviceable to the best Ends , is acceptable to God our Saviour , who is not the Author of Confusion , but of Peace ; and ought to be Submitted to with Reverence , both in Obedience to Government , and also as it is done in Honour to the Name of God , and True Religion : The State of the Church in times of Persecution being not the Standard ( as to these things ) in the prosperous times of it .

Quest. I now desire the Third Proposition ?

Answ. The Government of a Nation in Religion , appointing and prescribing Liturgies , Confessions of Faith , Catechisms and Publick Forms of Instruction , or Homilies , they may be so far useful , as when they are composed according to the Word of God , to secure True Religion , and the Publick Administration of it , by so much publickly Ratified ; and requiring of all , whom it Intrusts , as Ministers of the Word of God under its Approbation and Maintenance , to assent to the Truth of Religion so Compriz'd , and Publickly to declare it , by using them , as is appointed : But these are not to be understood to put Limits upon the Ministers of the Word , first entrusted by Christ , who are both in Prayer , Preaching the Gospel , and all means of Instruction , to search into all the Scripture , that is profitable for Doctrine , Instruction , Reproof , and to Pray with all Prayer and Supplication according to the particular occasions , and in that abundance and liberality of the Divine Oracles , that they themselves may speak as the Oracles of God , and Pray with the Vnderstanding , and in the Holy Spirit , and that all their Service may be matter of Bounty from their own Minds , and not of Constraint and necessity , as impos'd : For how should they then , as every Good Scribe Instructed to the Kingdom of Heaven , bring out of their Treasure Things New and Old , or like the good Housholder , that hath made provision and laid up in store to that End . In all these things Solomons Example is Great . According to which the Preacher ought to be Wise , and to teach the People Knowledge , and give good heed , and seek to find out acceptable Words , that may be as Goades and Nailes , not blunted with Common use .

Quest. I now desire your Fourth Proposition ?

Answ. The Benefit of National Religion Established by Law , is , That every Subject of that Nation , hath a Right to the True Religion so Established , and may claim his Interest and Property in it , as in all Things else legally due to him , and is not oblig'd upon the account of Passive Obedience , to desert or relinquish his Right in it , any more than his Righteous Claim , or Title , to any thing else he enjoys by Laws , and yet Trangresses no Rule of Christianity , but hath the same Obligation to defend that his Right , as any other Right whatever , so far as the Laws of the Nation enable him , nor can there be any Resistance to Government in so doing ; even as there can be none , but it is the Duty and Trust of Subordinate Magistrates to adhere to the Laws in the point of True Religion , as in all other Cases ; and of the Supreme Legislative Power of a Nation , to foresee Dangers and prevent them by Additional Laws , as necessity shall require : And all this with the Prerogative due to Religion .

Quest. I desire your Fifth Proposition ?

Answ. National Religion , seeing it is design'd to Comprehend a multitude of Persons of most necessarily , and unavoidably various Sentiments and Apprehensions , must be so prepared , as that with greatest Ease and Room to Consciences and Understandings , of so many several Figures and Impressions , there may be an Union in National Religion with least Scruple , and therefore to give all the Liberty , that Truth gives , not imposing Arbitrarily , because Religion as hath been said , is Gods Peculiar , and in that , the Doubting Conscience cannot Obey farther , than it sees the Divine Rule before it , not in things Dark and Disputable , because clear things are only necessary to Salvation , not forcibly , except when Natural Religion is Violated , because patient Instruction , Counsel , and Ratiocination are the Divine Methods in giving and working Faith .

Quest. I now expect the last Proposition ?

Answ. I shall give you the last , and therein Conclude this whole Enquiry , and Instruction , and it is this ,

The True Religion of the Word of God in a Nation , or City , does overtop all the False and Private Religions in it , and become in the Sacred Register , the National Religion . In the Sacred Maps , the Christians of Achaia , were Achaia it self : The Seven Churches of Asia , were the Cities themselves : And whatever Lesser Differences , or Divisions , this or that Name of Distinction may seem to make in National Religion , yet , the True Substantial Religion in all of them shall be one National Religion ; and become one Rod and Scepter in the Hand of Christ , and the Nation be as one National Tribe , and Church : For let Men do what they can against it , True Religion , as it is the only Publick Religion , and no Separation of Men from it , however called Publick , can make it Private ; so in what place soever it is , it shall have the most Publick Character , and the True Religion in all those that sincerely profess it , shall be one True Publick Religion , and those little Differences shall not cleave it into more than one . Without the Change of True Religion it self , there cannot be a Schism of a deeper Sense in it ; if Bitterness and Animosity , Censoriousness , and the Persecuting Spirit were away : God will graciously Interpret Scruples on one side to a Jealousie for the Purity of Religion , the freedom of the other to a desire to Propagate it under the favour of Laws , and thereby to be capable of doing most Good . In Heaven they now are all one , and shall be one , and the Envy , Strife , and Contention ( which the Good Lord Pardon ) shall be utterly Abolished . This is the Honour of True Religion , of Publick Divine Religion .

Now the God of Peace , that brought again from the Dead , our Lord Jesus , that great Shepherd of the Sheep , by the Blood of the everlasting Covenant , make his Church , and his Church in this Nation , perfect in every Good Work , to do his Will , Working in it , that which is well pleasing in his sight , through Jesus Christ , to whom be Glory for ever and ever , Amen .

FINIS .

ERRATA .

Page 36. l. 20. for scale read seal . p. 70. l. 9. r. Record .