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 Man 's 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 Consciâ—nce dispiriting it to Holiâ—â—â—â— 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
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
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 Commandâ—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 Rulâ—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
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 oâ— Jesus Christ we find no tracks of Humane Power bâ—â—â—ll was done by Instruments fitted from Heaven naked of â—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 â—â—uth oâ— God of which they are Embassadours is much highâ—◠〈◊〉 â—he Kings and Princes of the Earth and there is no Compare between thâ— 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
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 seâ—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 noticeâ— 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
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 â—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 â—allowedness of it is founded in Divine command and must bâ— 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
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 Humaniâ—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 distingâ—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 â—ncountring Objections The first is that of the Apostle to Timothy I exhort first of all that prayers supplications and giving of thanks â—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 Magistraâ—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 â—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
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
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
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 authoâ—â—tative Interpretation but of the same Publick and Divine Inspiration with the Prophecy of Old Time it self as shall
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 Tradâ—â—â—ons delivered by those that were Commissioned immediately by the Holy Ghost and were themselves Eye witnâ—sâ—â—â— and Ear-witnesses of most Things they gave in Tâ—â—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 oâ— 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 â—â—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. Joâ—â— 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
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 â—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 aâ—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
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 thâ— 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