their hands to guard them in all their ways that they may not dâ—â—h their foot aginst any of the stones of Scandal They are Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Those greatest in the Kingdom of Heaven humble themselves as Little Ones to serve the Little Ones of God and Christ And as their Angels they always behold in Heaven the Father of our Lord and of all that believe in him that whoever despises them even to Scandal must be sure to have it remonstrated against them 2. He exemplifies the care of them in himself The Son of Man is come to seek and save that which is lost and the Argument is raised to the height as it is exemplified in the Father of the whole Family in Heaven and Earth named after Christ whose will it is not that so much as one and yet when one only is in the danger of Scandal Who does not look upon him as a Singularist especially if one of the least too and reject him should perish but is pleased in the preservation of one such even as the joy of one Sheep that is lost out of a hundred exceeds sensibly the joy of the ninety nine that were not in hazard But now lest the great charge against Scandalising and Despising should seem to introduce a Lawless state in Christianity and increase Petulancy and Licentiousness in those who would be looked upon as at least Little Ones in Christianity or make the care of not Scandalising of endless scruple or burden Our Lord prescribes a Method for preventing so ill Consequences very certain to its End yet very far from Scandal or Despising A Method that allows no sin and yet deserts none till they deserve to be accounted but as Heathens or Publicans to whom yet a due measure of Christian Charity is to be preserved Which Method it is not my business now to enter into the Controversal part of but to observe as of great moment that the Doubting of the lawful use of Indifferent Things in Religion falls not into the account of any of those Trespasses the Lord speaks of and that as if it were on purpose lest the thing should be mistaken a most different Method is in that Case commanded by the Apostle of the Lord. Here therefore give me liberty to compare in some things which I have omitted in the body of the Discourse the Sermon of our Lord and his Apostle First He that doubts in Indifferent Things and cannot conform to what others do and would be conformed to in is not commanded by the Apostle to hear the one or the two or three nor the Church it self Nor is it said by the Apostle they that will not hear on such accounts should be as Heathen-men or Publicans or as we speak Excommunicate both which are very notorious in the Evangelists Records in the Case of the Trespasses there spoken of which assures us they are of another Nature Nor doth the Apostle urge as from our Saviour that what is in these Cases bound on Earth shall be bound in Heaven or what is loosed on Earth shall be loosed in Heaven that there shall be any obligation on the doubting Conscience by the Churches Canons or any such discharge of it before God or it self by obeying them But every Man in this Case is to hear his own Conscience there every thing of this nature is bound and loosed there every word or matter is heard and established On the other side there is no Injunction of telling the fault of Non-Conformity if any be aggrieved at it in that gradation from one to more and so to the Church But the Apostle's command is First Not to Judge or Despise if that may keep Indifferents to their Equipoise if not the Command is not so much as by Example to Scandalise or draw any that Doubt to act against or over their Doubt in Indifferent Things because they are but Indifferent for that is to sin against the Brethren the weak Brethren as at the least we esteem them Now in these Cases to sin against the Brethren is to sin against Christ in his Law against Scandal Now in that all things are of so diverse a frame and aspect in the Lords Prescriptions concerning Trespasses and the Apostle's Directions in cases of various apprehensions in things of Indifferency wherein one great part may be guilty yet of great weakness and mistake and that none of the Methods ordered in the one is so much as mentioned in the other or once intimated it argues very evidently that variety and as various practices in indifferent Things though joined with such mistake and weakness are none of the Trespasses our Saviour had regard to And since the Apostle puts all under the notion of Scandal wherein the weaker part is either drawn into sin enfeebled in the vigour disquieted in the true peace of Conscience or so much as despised by being incompassionately neglected in his Doubt the whole Case is brought under the force of our Saviour's Sermon against Scandal that none looking upon themselves on any accounts as Great in the Kingdom of God in the Church or in the Christian Profession let those Accounts be whatever they can be presumed to be should by any sort of Imperiousness whether Command rigorous Treaty or Example that despises all that do not follow it impose upon the Little Ones To all which let me have the Readers patience to add this one Observation That the Evangelist Mark makes the occasion of this or a like Discourse of the Lords upon Scandal That the Disciples were much displeased that one did cast out Devils in Christs name that did not follow them that did not seem and indeed was not of their way in the appearance of Things But our Lord with great Compassion accepts him so far as he was come For saith he He that is not against us is on our part He that although in a different Company or Mode does the same things we do and does nothing in opposition to our Great Design is on our side And so he proceeds into a similar Discourse of Kindness to or Scandal against his Disciples though Little Ones And if we suppose it the same Discourse as in St. Matthew and that this Evangelist had not an accurate regard to the occasion yet in that he connected it with such an occasion and that by the Divine Wisdom it teaches us how much such a Discourse is adjusted to such an occasion for guided by the Holy Spirit the things are so laid together Now that the Apostle had his Eye upon these so famous Discourses besides the Reasons I have given on this Head in its due place it is evident to me further he had so by his Representation of himself in a Figure all along the ninth Chap. of his First Epistle to the Corinths in the very heart of a Discourse concerning Scandal as that Person that humbles himself as a Little Child in
of Christian Religion This being premised I come more particularly to give answer 1. Many of these things that are named as found in the Church of the Jews as a National Church were not yet the Essentials of a Church as National in general but of that particular National Church and typical of things under the Gospel as is plain in the exposition of them in the New Testament and more particularly that excellent Epistle to the Hebrews the Temple the High Priest the Holy of Holies the Altar the Sacrifices the solemn Feasts with such like serv'd only as shadows of things to come and the want of them argues nothing against National Religion 2. Those things that were not Typical or whose main and sole intention was not to adorn and compleat that whole Frame but rested upon Universal Principles of Reason Truth and Duty can never be abrogated but are for our learning that we through patience and comfort of the Scriptures may have National hope in God and be obliged in our duty even as they were Thus the duty of Magistrates and people towards true Religion of publick instruction of publick Ministers of Religion of care for places of meeting for Divine Worship throughout a Nation continue still and need no new commands in the Gospel 3. As to the first planting of Churches by drawing Christians into particular private Societies it amounts but to thus much that Christ the Lord of tâ—e Church did not found his Church universal as necessarily diffusing it self into Nations nor could it in reason be so For seeing it was in Divine Providence for great and weighty Reasons of which it is not proper now to speak intended and ordered that hundreds of years should pass over Christianity ere it had the favour and protection of Supreme Christian Magistrates there must have been for that space no Religion or Church if there had been no other Form but National The Church of Christ therefore though it was in those days within Nations Cities Towns and Villages yet of low stature in comparison of National Religion till the Reign of Christian Emperors considerable indeed in it self and its diffusion through so much of the world but not acknowledged by Laws or Governments till long after its first entrance And at all times upon the change of a Christian Magistracy into a Pagan an Apostate an Heretical or Idolatrous Succession or the complex of all Antichristianism which early invaded the Church and even covered and obscured it in succession of time the Church of necessity must fall back into such a low state and subsist upon its obedience to the Law of Christ and its own prudential accommodations to the state of Times without the Magistrates care and protection Our Saviour therefore took care of the Catholick Church which is of absolute Divine Institution which is founded in that promise The gates of Hell shall not prevail against it To which belong primarily all the great and glorious expressions of Scripture to which are given originally Pastors and Teachers to propagate promote build up and strengthen it and shall by virtue of Christs ascension far above all heavens be certainly continued to it till we all come to the unity of the Faith of the Son of God to a perfect man to the full measure and stature of Christ in all his members All other Societies of Christians are but little images and representations of this in these its excellencies and the more they participate of it the more truly are they the Churches of Christ But because this is too diffus'd for one Model for one Frame to comprehend there is therefore allowance given by Christ for lesser Associations of this Catholick Church from the nature of the thing and because of the discountenance of Nations and worldly powers at first and since upon true Christianity Our Saviour therefore Matth. 15. 18 c. expresly fixes the promise of his Divine Presence in the smallest parts of this Church where but two or three are gathered together in his Name he hath assured he will be in the midst of them so that it is hence evident the whole neighbouring discourse centers in the least Assemblies agreeing in Christian Religion For though it supposes first a greater number the Church and two or three Witnesses being contradistinguished yet as it were in prospect of the great fewness upon some exigencies of Christians practising the duties of Christianity together it brings down the promises of Audience in their appeals to heaven and presence with their whole worship and services to the smallest numbers not by way of limitation to but encouragement of so small a number And it is very observable the very same declaration of Christ to the Apostles whose soever sins you remit or bind by the true Doctrine of the Gospel shall stand good in heaven the very same is said here to the smallest Societies of Christians as to their Judgment and determination upon their own members according to the Laws of Christ concerning the offences that fall out among themselves having the same Doctrine to proceed he committed to them even as to the Apostles themselves Churches are Pillars and Rocks of Truth even as the most Excellent Ministers and either or all being no more but Praecones each in their kind or Publishers of the Will of Christ and his Truth declar'd in his Word in the vertue of their being parts of the Catholick Church Now the Reason why our Saviour pitches upon so small a number of Christians agreeing is certainly this because he would appoint no other form to his Church than such as could live as could subsist under any Civil Government whatever whether friendly or unfriendly to it He gave it no other shape but what it might attain and keep under any state of Civil Laws under any enmity it met with in the world And this was most necessary because the Church of Christ was not confin'd to one Nation as the Jewish was whom God in a peculiar manner singled out and manag'd to the state of a Kingdom and Nation by a mighty power and out-stretched arm and conserv'd by the same ruling it with an immediate sensible presence after he had form'd it by precise Laws and setled the just bounds of all Officers in their Office and appointed them the place of the exercise of it whereas the Christian Doctrine being indifferent to every Nation under Heaven it did as it made its progress convert certain numbers to it self at first which had no priviledg of humane Laws or Powers but the edg of all turn'd against it so that the Form of Churches was composed to all the vicissitudes of Providence they were to undergo and that in all reason must be in case of necessity the very least of Societies of Christians Two or Two or Three as our Saviour significantly points upon small Societies for such are most fitted to the worst of conditions that could befall lesser and single bodies moving every way
themselves They may then taste the Graciousness of God and the Gratefulness of Truth in them without imposing on any others who cannot see by their Light 5. Yea even in things controverted between Holy Wise and Good Men in Interpreting Scriâ—â—ure each part of the Controversie when both cannot be reconciled in their Sense yet supports and makes stronger to their Faith some grand evident Principles of Divine and Publick Truth in which both Sides meet and are firmly united and to which each reconcile their own Opinions wherein they seem to differ from such Principles or from one another and leave a Middle in which they may meet one another and wherein Persons unconcern'd in their Controversies rest Upon which Agitations yet follow great Illustrations and Confirmations of such Grand Principles and Enlargements of Knowledge by the very Traverses of Dispute among Men sincerely affected to Truth and who search into it without the Love of Contention without Bitterness and Animosity but humbly modestly and with largeness of Mind towards those that dissent from them 6. God the Friend of Universal Knowledge allows the Souls gratification of it self with probable Sentiments restrained within due Bounds that may grow from Scripture-Interpretation 7. And lastly Pardons the Infirmities adhering to Humane Transactions in this most necessary Duty of Searching the Scriptures and over-rules such Miscarriages yea and even the more malevolent Distempers of Men herein some way or other to Good and makes them oftentimes Servants to some great Points of Truth Quest All this that hath been described I confess agrees with so Publick and Catholick a Record as Scripture is A Record wherein every one that comes to it may search his own Interest and Concern in it and improve it to the utmost A Record that offers and exposes it self to be understood and closely inquired into by all But how is it secured from a multitude of Private Interpretations when so many Interpretations acknowâ—â—dgedly Private continually pass upon it Answ Herein it is secure 1. That Scripture is not of any Interpretation but it s own native Sense It is not under the Power of any other It stands free and clear far above all Interpretation of Men to be considered by any one in it self and not under such Interpretation Such Interpretation does not become Scripture nor bind any one under the Curse fixed on those that add to Scripture or take from it These Interpretations may be added to or taken from according as Men see Reasons of Scripture preponderating one way or other This is the Freedom of Scripture to suffer all due approaches to its Sense This is its most severe Constancy to refuse all but it s own true Sense 2. As Scripture is not of any Interpretation but it s own Native Sense so its Sense is of no other Evidence but of Spiritual Divine and truly Rational Evidence so that if any Man does not bring such proofs of Scripture Sense as agree with Scriptures way of Evidencing it self and Scriptures way is not that of Private Authority or Humane Imposition but of Divine Authority and Presence his Interpretation however true yet does not bind as it is his Interpretation or upon any other Recommendation but Scriptures proper ways of recommending it self I speak as to Wise Men judge ye what I say Quest What then is that Private Interpretation the Apostle remonstrates against Answ All Interpretation that brings no Credentials from evident Scripture-sense nor from Heaven of immediate Inspiration much more if False or Mean and impossible to be so derived and yet would impale and inclose Scripture within it self and impose it self upon the Consciences and Judgments of others and so bring them under Bondage That which forbids Men to Interpret for themselves though with utmost Industry and all the Assistance they can use and the Implorings of Divine Assistance That which gives out Private Oracles at pleasure and too often most False ones as if they were Scripture and for its own Private sake would lock Scripture from the possibility of being Interpreted even by it self sequestring it into an unknown Tongue from great Multitudes of all Nations professing Jesus Christ This is indeed Private Interpretation and adding to Scripture making another Scripture which yet is not another And thus are all lower Degrees of this Tyranny to be estimated according to their several Graduations in it imposing upon Men as from some Scriptural Authority what is not of the True Excellency Spirit and High Descent of Scripture nor manifested in Mens Consciences as Scripture manifests it self Quest Is it not then necessary in regard of the Confusion arising from the variousness and incertainty of every Man Interpreting for himself and without certain Divine Evidence that there should be some Infallible Publick Interpreter so Divinely assisted as you describe And is it not reasonable to believe there is such a one seeing we cannot suppose God is wanting to his Church in such a Necessary Answ 1. Scripture it self is such an Infallible Interpreter it being in all things necessary to Salvation both clear and certain to all but the self condemned Heretick or Ignorant 2. When there comes such an Infallible Interpreter bearing the Seal of such Credentials as the Scripture does we will receive him Till such an Interpreter so arm'd comes to us we are never the better for his Pretence to Infallibility But all that receive him are destroyed by him when he brings Falshood for Truth under so great a Title so that he becomes more an Apollyon or Destroyer of the Church than an open Enemy can be Quest Must we not then necessarily suppose great Tracts of Scripture lying like unknown Land for want of Publick Interpretation Answ That there may be so cannot be denied in Controverted or Prophetick Parts of Scripture Yet that God hath been pleased to communicate much useful Knowledge relating to them is most evident and most thankfully to be acknowledged to his Goodness and Bounty Quest What Expectation is there of a Full and Certain Publick Interpretation of all such Scriptures Answ It is not for us to know the Times and Seasons which the Father hath put in his own power But most probably at the time of fulfilling the great Prophesies of the New Testament there shall be such exâ—raordinary Effusions of the Divine Spirit as shall expedite all Doubt and make every thing clear the Knowledge of which is not reserved for Heaven to adorn the Absolute State of Perfection there Quest Seeing by all that hath been said it appears how incongruous Private Interpretation is to Publick Scripture or that the Will of Man should be trusted with the one and not with the other What Account therefore can be given of Translations May not they bring in a Private Interpretation upon Scripture if not performed by an immediate Divine Assistance Answ Even as in the safe Conveyance of Scripture it self and preserving it pure from gross Falsifications so in Translations we must leave
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
or a Bad Religion when yet Christians were under the fiery Tryal when they were continually under persecution for their Religion which the Apostle calls Righteousness because able to justifie it self to be so by the Laws of Natural Religion when they were bound to deny so great a part of their subjection to the higher powers as not to cease to be Christians at their command what then does this largeness frankness and freedom of expression mean On the part of Christians to be subject and that not for wrath but for â—onsâ—ience sake and to submit themselves when yet they were presently upon the account of their holy profession of Christianity to deny subjection and submission to the great command of Magistracy in Religion On the part of Magistrates that they were only a Terror to evil works and a praise to them that do well that he that does well should not be afraid when upon the true estimate of Christianity they were persecuting for righteousness sake How can all this be reconciled but by reducing all to the just bounds and limits of divine Ordination fixing the Magistrates Power and the Peoples Obedience in things pertaining to Religion thus so far as Natural Religion extends so far the Magistrates power extends here he is the Minister of God and bears not the sword in vain hither is the peoples obedience to come in all things pertaining to that they must needs be subject not only for wrath but conscience sake These are the ancient Landmarks thar ought not to be removed I speak not at all of civil obedience now but of obedience in things pertaining to the conscience Let none of you suffer as a murderer as a thief as an evil-doer 1 Pet. 4. 15 16. as a busie-body in other mens matters So the same Apostle speaks Offences against Natural Religion or for violation of Godliness commanded by the Law of Nature then quietness and peace of life is justly denied you But if you suffer as Christians rejoice and be exceeding glad when you come to suffer upon the account of that excellent Religion reveal'd from Heaven and assur'd to you here there is no suffering justly due to you therefore your sufferings shall be recompenced to you with Divine Glory from Heaven from whence Christianity is revealed Let us lay the whole together At that very time when Magistrates were Heathens and enemies to Christian Religion and Christians could pay them no obedience in receding from Christianity so that upon the point of Christianity there was not the mutual obligation of obedience and protection yet there was still a common center wherein even in Religious Considerations the Protection of Magistrates and the Obedience of Christians was to meet and that uncontroversably on both sides good and what could that be but as one place calls it godliness and honesty another good works another doing well This then is the standard of the worlds peace and tranquility Vniversal Religion Absolute Religion Natural Religion even as Natural Justice Vniversal Justice is the measure of all Transactions between man and man Yet if Magistrates will inflict sufferings upon Christians 1 Pet. 2. 2â— holding fast their profession they are taught by Christianity to suffer patiently not as if sufferings were due to them but that Justice may be done Natural Religion may be maintained one great branch of which is upholding Government in all its Honours and Plenipotence but therefore in testimony to them that sufferings are not due to them the Spirit of God and of Glory shall rest upon them Even as in all undue Administrations of the Magistrates power where Humane Laws the Laws of this or that Government have taken no care suffering is the duty of the innocent but their appeal lyes above The Conclusion then is this according to the sense of the New Testament where ever there is no impeachment lyes against men from the violation of Natural Religion their peaceable and quiet lives are the just right of their godliness and honesty Praise security a state out of fear is due to them as well-doers as to those that do that which is good Many other are the expressions we meet with in the Apostolick Writings looking this Way that the great Letters of commendation to mankind in general concerning persons and their ways in Religion so far as the thing comes under their judicature is the intrinsick and real goodness of their Profession and Lives at the beam of Natural Conscience This is the Royal Law every one is to fulfil in these things Jam. 2. 8. Rom. 14. 18. we must serve Christ that we may be accepted of God and approved of men Thus they must adorn the Doctrine of God our Saviour thus they must take care against the Name 1 Tim. 6. 1. of God being blasphemed thus they must put to silence the ignorance â— Pet. 2. 15. 3. 16. of foolish men and make them ashamed Now it is true all the severity of Profession and Life according to Natural Religion will not justifie the truth or goodness of an assumed Religion as revealed from God as of the sober Moral Heathen Jew Turk Papist or any Master of Sect of most unblameable life among Protestants that is to be tryed in a Consistory proper to it the Arguments and Evidences of it being reveal'd are to be weighed the nature scope and tendency of it and all its Principles are to be examined and at last it stands at Gods Judgment-seat where it ought to be judged But thus the Argument is the more enforced that where there are the Testimonials of Natural Religion fairly written in the behalf of any Religion and the Professors of it though we are not nor may have reason to be induced by the Motives of Credibility it gives to approve our selves to God or seek everlasting happiness in it yet the right hand of Humanity in allowing Peaceable Lives is to be given them Having thus far insisted upon Scripture in the proof of this Assertion I come now to argue it by Reason and under every Argument to observe the Objections that may be made against it Argum. 1. And in the first place I argue from the great Excellency of Natural Religion and the Acceptableness of it to God that therefore since it is also general Religion it ought to be the Center of common peace in Religion we ought to allow the Hospitableness of Humanity to all that profess it and Dogmatize nothing but what upon due hearing and discourse they offer to make out consistent and fairly agreeing with it For it is but reasonable even upon a violent suspition of the contrary to inquire hear and receive Reason if it can be given as in the case of the Altar of Testimony we read of Joshua 22. 10. God made the World and all the Magnificencies of it at the first to entertain men of this general and excellent Religion And the Apostle Peter saith as in Revival of what had been
Romans such as Pythagoras Socrates Plato Epicâ—etus Cicero Seneca nor as those of later date Plutarch Porphyry Hierocles Jamblicus But as that one sacrifice abolish'd the Typical yet divinely instituted Sacrifices much more those mock-sacrifices that there are no such now in the more famous Religions in the world as divine Oracles and Prophecies absolv'd and finish'd in Christ and the Apostles silenc'd all those fallacious ones from below so the resplendent light of Natural Religion in the Gospel-revelation since its prevalency in the world and that it is become the Religion of Nations seems to have dazled natural reason that there is not the apparence of it as in former ages but a kind of barbarity hath invaded as a thick darkness the world out of the Goshen of Christianity while the Jews trust to the letter of the Old Testament not 2 Cor. 3. 15. yet unvail'd to them in its glory and further obscur'd by Rabbinick Dotages and Mahometans to the Spite-prophet and his senseless Alchoran set up by Satan and permitted by Divine Justice in opposition to the only true Prophet the Lord of life and glory and his everlasting Gospel All besides these lye obscure and at a distance from us in a manner like a Terra Incognita in Reason and Religion having only some relational glimpses no bodies of their discourse in either A great argument of the Truth of Christian Religion that hath drawn up all Rational Religion Reason and Learning within it self and under its own Horizon For though for a time it pleased God to allow the notable efforts of that sort of learning and in opposition to Christianity one of his unsearchable Judgments as in Porphyry and Hierocles yet being vanquished by the greater light of the Gospel since the days of Constantine it hath never risen in any other parts of the world unchristianiz'd to appear with any remarkable strength But all this doth not diminish so much from Natural Religion as it brings it into question Whether there is now such a thing in the world as Natural Religion without Christianity nay indeed it may be doubted whether notwithstanding or even for the sake of those great Names I just now recorded who were but a sort of Parelian lights to the true light of Natural Religion whether there was ever such a true copy of it as that of the Book of Job in any mans heart life or writings that was without the help of divine Illumination and yet Natural Religion is never the less natural nor the less felt and acknowledg'd to be so When besides such a proportion as is always ready to men not degenerate into beasts being so preserv'd by God that he may not leave himself without witness nor men without Luk. 15. 17. means in order to their conversion and recovery when I say besides this God restores to any man or number of men the perfection of it by his Word or by particular illumination of his mind it is not the less natural even as the prodigals Self he came to was not the less natural Self because he had been so long a fugitive from it and it became necessary to him to be so restor'd so no less is Natural religion natural because it is return'd by revelation after being lost And this carries the great uses indeed of Natural religion that whether it be that part of it by general providence preserv'd to the generality of men or by ordinary means improved or whether by divine Illumination and Revelation it is given as it were anew yet we still find it natural and as it were our own properly belonging to our natures and it comes to us as by way of Reminiscency of what we had once but had lost Thus all the ends of the earth Psal 22. 27. shall remember and turn to the Lord. And as I have now stated things that which may seem a great objection against what I have discoursed of Natural Religion will be more easily reconciled And it is taken out of those places of the Apostle John first what he records in his Gospel that our Saviour said He that honoureth not the Son honoureth not the Father that Joh. 5. 23. 1 Joh. 2. 23. 2 Joh. 9. 10. sent him And in his Epistles Whoever denieth the Son hath not the Father And in his second Epistle Whoever transgresseth and abideth not in the Doctrine of Christ hath not God and if any man come and brings not this Doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds By all these sayings laid together it seems undeniable that even the acknowledgment of that first and great principle of Natural Religion The believing in and adoring the one God is made of no value by not acknowledging honouring and believing in Christ the Son which is the principal point of Divine Revelation For the setling therefore this doubt these three Things are to be consider'd 1. That after due Instruction and Explanation of the Doctrine of Christ it is as I have said so united with Natural Religion that who ever hath that in sincerity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in a posture ready to receive and believe Christianity So that if any one upon Instruction commensurate to the Understanding Christian Religion does not receive it he hath not God he hath not true Natural Religion in that Fundamental point especially if he have had the Preparations of Divine Revelation in the Old Testament as the Jews to whom these words were especially directed had Yet still I suppose this case reserv'd to Divine judgment and not to Humane nor that such an unbeliever may be dealt with by men or by Magistratical Authority as an Athiest man can only deal with him by Remonstrances out of Scripture and reasons flowing from it 2. The severity of the Apostle hath greater force upon those who having receiv'd Christianity apostatize from it transgressing and not abiding in the Doctrine of Christ for it is most certain in the thing it self they have not nor can have Natural Religion that prove Apâ—states from Christianity understood so intimate to it 3. This hath yet much greater force upon those whom the Apostle seems especially in his Epistles to intend those who come with a high pretension of an extraordinary spirit of an immediate Doctrine from Heaven and yet bring not the Doctrine of Christ For there being at that time such infallible proofs and assurances of all sorts to the Apostles and that have descended down from them to us in Sacred History we must needs conclude they might justly Anathematize in the highest degree an Angel from heaven that preacht any other Gospel they were most certain who ever Gal. 1. 8. call'd or proclaim'd Christ Lord were authoriz'd to do so by the Spirit of God and therefore that no man could by the 1 Cor. 12. 3. same spirit declare him accursed seeing that Spirit
that men are otherwise guilty in not receiving the Faith we offer them is only this that they do not receive it 3. If this punishing men for not receiving a Revealed Religion were only for not receiving substantial Christian Religion it were the more tollerable though as I have said not desirable to any true Christian Protestant but when it 's stretch'd out to False Religion to every nice Opinion Ceremony or Mode of worship it is a burthen mankind could never bear being most intollerable And so I have done with this second Argument Argum. 3. I proceed to a third Argument Justifying Natural Religion to be the term of universal peace and concord so far that if that be secur'd men should acquiesce in peace one with another in things that concern Religion Magistrates allowing common protection and people the common benevolence of Humanity as upon a ruled and determined case that Reason and Truth ought to have according to the Divine Will and the very Laws of Nature a Through fare in the world free as the Air and Light and that by an Ordinance as early as of the day Before I argue this I premise That all Religious Freedoms are under the intire acknowledgment of Princes within their own Dominions in all causes and over all persons as well Ecclesiastical as Civil in the very sense of the Church of England supreme Moderators and Governours As also that it is more desirable all things of a Religious concern should have the countenance encouragement and example of Authority and the Symphony of Communities Yet still with this condition it is the Birthright of every man to be avowedly and publickly Religious according to those Rules he believers agreeable to the Divine Will Natural Religion being Judg. And that this is according to the very institution of God himself and no way inconsistent with the Laws of subjection to Magistracy or being a commodious and agreeable member of a Community For if there be not such a Natural Freedom there is no way left since that general corruption of Religion in the world for a man ordinarily to reduce himself and induce others to reform themselves and their open profession of God to true and regular thoughts and acknowledgments of God his worship and service and the ways of pleasing him in order to the eternal enjoyment of him For it often falls out in the world that Magistrates and People sit in their Idol-Temple of a false Religion guarded with their Laws for Uniformity environed with their own Canons and Constitutions and threatning severest penalties to any disturber Though we have reason to bless God our lines are fallen in pleasant places yea we have a goodly inheritance of Religion by our Laws which very much bribes our judgment of the Duresse of Impositions in Religion because we only consider it in ceremonies impos'd and do not turn our selves to behold the abominations in other Nations not only committed but framed by a Law But Imposition is imposition in the least things in Religion not natural and opens the way to it in the greatest If it be not therefore before hand taken care of by such an Immunity reserv'd to Humane nature notwithstanding Government and Subjection to Rulers that most fundamental principle of Natural Religion in Piety towards God issuing it self in declarations of his Name Truth and Glory in charity and compassion to the souls of men whose case though not themselves cry out as the man of Macedonia in Paul 's vision Come and help us must lye still as a Talent Act. 16. 9. hid in a Napkin and buried in the earth or must encounter and fall foul with another Law of nature viz. of Subjection and Obedience to Magistrates in their Religious Laws But if their right to command only in and according to Natural Religion the best most honourable and safe command that God thought fit to deposite with men that they should hold the Golden Reigns of Godliness Righteousness Soberness far greater than of ceremonies and safer than of Revealed Religion a chariot too divine for man to govern If this I say be the case men need not cloister Religion in their breast for fear of violating so awful a Sanction as that of Magistracy Nor while they confess it neither afraid nor asham'd of the publick discountenance do any thing injurious to Divine Disposition of power to Rulers If this were not the true natural legal state of things in relation to Religion and Magistrates and the very Ordination of God in Creation concerning them this further grand inconvenience would follow That the most excellent Religion of our Lord and Saviour so careful of all just rights and duty Dividing to Caesar the things that are Caesars and reserving to God the things that are Gods yet that Luk. 20. 25. this Religion came in as it were treading upon the necks of Princes and their Laws and disacknowledging that power entrusted with them by God the power of first Decreeing Religion though it were allowed He intended only the true Religion For it is most evident Christian Religion came into the world against the will of all Humane Powers I know it will be said Our Saviour and his Apostles in regard of their immediate commission from Heaven of which Miracles were their Credentials could not in the least violate Humane Power which falls before the Divine as the lowest Magistrate among us before the Supreme I confess this is most true yet still it is to be consider'd what great care God hath of his Moral Natural Fundamental constitutions and it is not at all to be believed he would in so weighty a concern as Christianity have so far neglected his Ordinance of Magistracy as not at first to have presented that Doctrine and the miraculous evidences of it to the Vicegerents of his power here upon earth that at least they should have been guilty of a peremptory refusal before their deputation in the propagation of Christian Religion had been waved by God I cannot therefore account the Supremacy of Divine Power above Humane the chief reason that God took no more notice not of Magistrates only but of Magistracy it self when he brought in the first begotten and his Religion into the world and that he did not say Let all these Angels of God on earth worship him in the first place We see in all things that could but have the appearance of being under their proper jurisdiction how cautious our Saviour was not to offend as in the case of Tribute though he as a Son over the Temple or supreme Prince was free yet Mat. 17. 24. he wrought a miracle on purpose to defray it Besides the propagation of Christianity was to out-last the immediate commission of the Apostleship and Miracles and to survive in ordinary preaching and discourse while the Princes of the world were yet enemies to it What then does this argue but that the enforcing of true pure Natural Religion only is the
Christianity have found it most to their advantage of Edification to unite with such a Congregation of Christians All these or any of these may create an obligation to such conjunctions But because the hottest disputes in relation to Christian Practise so as to conserve Peace and Order have risen in this very juncture of particular Societies of Christians I will endeavour to settle upon an indisputable state of things and leave out what is more intricate and controversal that we may see how far the Laws of Christ extend here to Love and Peace in these following Assertions 1. That Our Lord hath given Rules for such Holy Grave and Honourable Societies under the name of Churches as must needs invite all of the same excellent Christian Temper into their Communion according to the opportunities they have to joyn with them their Doctrine Worship and Practice so Pure and Heavenly so evidently for the good of mens souls so composed to all true Decency Prudence and a Discipline so Humble Natural Strict only to the truest benefit of those that are under it that it cannot look like a secular Dominion but for the service of Faith the help of Joy the safety of Souls and their eternal Interest This I am sure every one will yeild is the Frame and Constitution of a Christian Church let it be found whereever it can be found Let every Church see to it self whether it be so Tempered and Constituted or not How then does it seem possible that when there are such Societies Christians should not fly to them as the Doves to the windows seeing Christianity improves the sociableness of Humanity into the truest publickness of Spirit and desire to enjoy Good with more than in solitude 2. It is the express Command of Christ and his design in all his institutions that there should be such Assemblies of his people and servants for the Glory of his Father for his own Glory for the Salvation of his People for Divine worship for the discharge of the several Duties of Christians for the Communications of their Gifts and Graces so that the forsaking of the Assemblies of our selves together as Heb. 10. 25. the manner of some was is very little distant from Apostacy it self How can there then be but Churches where there are Christians seeing so much of the concerns of Christianity lye therein and who indeed possess'd with those concerns does not rejoice in them and bless God for his unspeakable Gift in the Constitution of them 3. Yet is there no Law of Christ that main force should be us'd upon men to bring them into any Assembly of Christians at all much less into one rather than another especially when the main Reasons or Motives of uniting with Assemblies according to the Laws of Christ present themselves to mens Apprehensions and Consciences more in some than others Indeed mens over-zealous Affectation of some and unworthy neglect of others as one for Paul another for Apollos another for Cephas another for 1 Cor. 1. 12. Christ as if these Ministers by whom they believed were to set up for themselves as Heads of Christianinty and to rival Christ himself as if but upon the same level with them was very justly and severely chastiz'd by the Apostle but a true value for all the Stewards of Divine Mysteries and 1 Cor. 4. 1. Churches and a particular value for those Pastors and Congregations wherein God hath vouchsafed especial Blessings for mens Souls or gives opportunity to receive such is very agreeable to the Gospel as the Apostle though he refus'd undue measures of Honour yet assumes that of being 1 Cor. 4. 15. 1 Cor. 9. 2. a Father as above thousands of Instructors Christianity and the Ministry of it being so Holy and Humble a state that no one acting according to it either Arrogates or Envies so he that hath much of the Honour of it hath nothing over or above the measure of a Steward and he that hath least should have nothing under that measure if he be found Faithful So the Congregations have the equal Glory of being of the Body of Christ and Churches to be little Representations of and imbodyed with his own Catholick Church in the grand Vnion of all Christians with the Head Here then is the ground of Christian Peace and Union in Churches 4. It is a Principle in Nature and much Confirm'd and Exalted by Christianity that the Worship of God and the Salvation of mens Souls should be made as Publick and Vniversal as may be Go Preach the Gospel to every creature and Baptize all Nations was the very Commission Christ gave to his Apostles and first Embassadors and is continued to all his Ministers to the end of the world not of Mat. 26. 19. the world of that Age only but to that end of the world which is till his second coming until which he hath promised his presence The Great Congregation is the most natural Receptacle of Divine Truth the state of Religion under the Gospel is rarely spoken of especially when declared Psal 100. 1. 117. 16. 1 c. in its Magnificence with a less Publick Character than All People All Nations All Lands the Round World in its whole Circle from the rising of the Sun to the going down of the same All the Earth True Religion aspir'd to it even under the narrow Dispensation of the Law and in this very sense it is most true that the Apostle said in his time The whole Creation groaneth and travelleth in pain until Rom. 8. 19 c. now and the earnest expectation of it waiteth for the Adoption the Manifestation of the Sons of God to be gathered together under the whole Heaven Nor will some of every Nation satisfie the full intention of this Magnificence but that Nations as Nations imbodyed and Kingdoms as Kingdoms shall become the Lords and his Christs is the plenary sense of the Divine Spirit when even as of Israel an indisputably National Church God shall say of Heathen Nations as of Egypt and Assyria known to Israel so well and known so well as Rankly Heathen and therefore chosen as Representatives of the whole Heathen world Yet of these God shall say Blessed be Egypt my people and Assyria the work of my hands and Israel Isa 19. ult my inheritance for in that day Israel shall be but a third with Egypt and Assyria and there shall be a High-way through them All and they shall serve together there shall be a free passage of Truth through All. A High way of the Gospel throughout and an Vnion of Worship So then if we find so much for a National Religion in the Prophecies of the times of the Gospel in the Old Testament which grasp more than those passages in the New Testament which relate to the then matter of fact only if our Saviours Commission for making disciples and preaching the Gospel extend to all Nations if the Prophetick book of the New
it may seem better if holy and good men separated themselves and left the generality of a Nation out of their Religious Services But from what hath been said it is very plain that as the Ninevites and Abraham'â— Steward served themselves of the Beasts in their prayers and David served himself of the very lowest of the Creatures in his praises so good men consecrating the publick Religion though resulting from a medley of worse men turn it to greater glory to God advantage to themselves and the advantages of those worser men also in sundry respects when it does not prevail to their conversion and eternal salvation as figures of value subordinating to themselves Cyphers increase Sums to very vast The services of men not truly Religious are not so acceptable to God alone but are ennobled by the union of truly good men for that they have such a vertue is plain even Job's Friends though good men themselves received good by his offering their sacrifices and that good men may subject the services of evil men to their own is as plain by the Apostles rejoycing that Christ was preached by those that preached him out of envy and contention for while his preaching Christ out of love over ruled theirs who preached the same Christ from worser respects all their preaching of Christ was so forcibly united with the Apostles that it became as if it was wholly his own turned to his Salvation the greater truer Light drinking up the less the less noble which followed in attendance upon it so much more the prayers of less worthy men are snatched up to Heaven with the prayers of Holy men and prevail for a full acceptance of them with God leaving only some lesser portions of Blessing to those whose Hearts do not ascend with their prayers Yet we must be careful of saying to any Stand off I am holier than thou Many a man being rejected under the Appearance of a Publican whose heart 's breaking within it self to God has greater acceptance from him than what seems rather to be preferr'd among men For the Honour therefore of the most publick Conjunction in Holy Services we may observe those men who are of the most Happy memory in Scripture Men of Renown for the Efficacy of their prayers as Noah Moses Samuel Job Daniel the Apostle Paul and many others were no Monkish sort of men No men of Separation from the publique upon choice but Personages as of the most Divine spreading Reason so of a publique Wisdom Grace and Spirit containing a publique Interest and Piety within their own Breasts yet joyning with as many as they could to better their services mutually and not scrupling union with them lest they should be made worse or their services less acceptable Men of no narrow and contracted Spirits Principles or Devotion but like our Saviours converse with Publicans and Sinners they were as Physicians to the sick Helps to the weak as well as the Comparions of all that fear God pulling sinners with violence out of the Fire converting them from the error of their way saving souls from Death and endeavouring to hide the multitude of sins and therefore were so prevalent in prayers for others though at sometimes God was so incens'd as to deny Audience even to such except for their own souls Thus clear it is on the side of Publique Religion in these great Examples they separated from the sins the superstitions that were at any time become publique but joyn'd with the Publique Religion and thereby rais'd it to much higher Excellency It is impossible to make bad Things good as False Worship or Corruptions of Practise if never so many Good men fell into them It would endanger them but cannot better that which is of it self bad But that which is in it self Good which would be much dispirited through Evil handling it by Bad men may be made better by Holy mens Predominancy and Ascendency in it and so turn to general Good in some Thirty in some Sixty in some an Hundredfold which shews the Nature of the both Communicativeness and Singularity of these Holy men Communicativeness in True Worship though with Bad men Singularity from Sin and False Worship I have now dispatched this first Head I proposed concerning the publickness of Religion in general I come now to the second Head That this publickness determines it self in National Religion neither staying short of it nor expatiating beyond it And to make good this I first consider how humane Society rises and what are the first bands of Union And it is very evident the first Associations of mankind must grow out of Families as I have observ'd the Law of Humane Society was first declar'd and promulg'd upon the Institution of Marriage This was the beginning of Families Families of all greater associations of men Here also must begin all Religious Society These are the most near and combin'd here therefore are the most frequent seasons of worshipping God of daily praises of him and prayers to him The examples of it we find in Abraham's Joshua's David's Cornelius's Families and the Churches in the Houses of some Christians at the first This Domestick Body is most close with it self and more easily call'd together therefore the first seat of Religious Society Families therefore for the closeness nearness and naturalness of that Government as being the smallest of Communities but the most primitive are particularly nam'd in this Prayer against the Heathen and made another expression together with Kingdoms of Irreligious Communities For as Kingdoms are greater Families united indeed as Families but greater So Families though lesser were yet the first Kingdoms Religion therefore being a most uncontestable duty and obligation in those lessâ—r Kingdoms Families it argues to the same obligation and duty in those greater Families Kingdoms and the Religion or Irreligion of the one and the other run along one with the other Thus God first eminently himself founded Religion in Abraham's Family and so commenc'd both the Family and Religion into a Nation and Kingdom Religion therefore rises higher and settles here as upon the most advantageous Eminences as in the most full and free spread Communities call'd Nations for their greatness and numerousness Kingdoms for their Majestick government and union in it For a Nation or Kingdom is a part of Mankind canton'd indeed from the whole world and the wideness of that yet into a larger compass than Neighbourhoods Towns or Cities and is generally inclosed within some more remarkable bounds of place as Seas Rivers Mountains united by nearness of Manners Customs and Disposition arising from like Temperature of Air and Climate freedom of Conversation and Commerce having one and the same Language but especially as under the same Civil Interests Laws Government and Legislative Authority For these mutual Bonds are they which give Reason to National Religion as the most solemn instance of publick Religion and Worship of God because by vertue of these
all parts of the true Church Whose sins ye remit are remitted c. viz by solemn Declarations out of and according to the Laws of Christ even to the utmost distance wherein any rational possibility of extending such Remonstrances and Declarations with success and effect can be found there is not only power but an incumbent duty to do it This Union now is of uncontroulable Divine Right Thus much of National Religion a National Church can by no means be denied to a Christian Nation seeing to be thus of the Church is absolutely necessary to salvation Every man that shall be saved being certainly added to this Church the entrances into which in deed and in truth are by the saving Graces of the Spirit of God and in the judgment of Charity by a serious profession And this is that Catholick Church that compreheâ—ds all lesser Unions but excludes or denies none much less can be excluded by any As therefore every one must be of the Church Catholick and Nations ought to be Christian Nations and protect that profession So this very Catholick Church in every Nation where it is truly found carries with it the name of a Church and as a Nation is by it self and its own Civil Union denominated a Nation so the union of Christians must be the Church in that Nation for it is the Catholick Church in its universal diffusion running through this or that particular Nation and all the vertues and duties of the Catholick Church ought to be exercised in it and if any one denies this he denies the Catholick Church of greater moment than any particular Church can be 2. All the closest and most constant exercises of Christian Religion that Christians are to exercise one with another that cannot be exercised but in Society of this kind are all parts of the publick worship of God Prayer Preaching Sacraments which are indeed or ought to be the same for nature throughout the whole Christian Church but must be actually perform'd in particular Societies Now these Churches may be solemnly erected and constituted by agreement but they are also founded and even grow out of the very nature of the thing for the close Neighbourhood of Christians one with another they having continual knowledg of and acquaintance one with another and thereby daily opportunities of agreeing in that publick worship of God and their common profession all these ingage and also incline them to unite whether in greater Families as the Apostle speaks of Churches in the Families of Christians or in Villages or in greater Congregations of Cities one or more still the obligation is unavoidable The necessity of Duty that lyes upon Christians to perform these Acts of Worship in Society and the Law that is upon all Society and Societies must needs grow out of this frequent conversation to dedicate it self to God make it absolutely necessary that from the neighbourhood of Christians should arise particular Churches And who then can deny but that there may be an Union and further that there ought to be an Union of a Nation agreeing with it self as in the same Government Laws National Constitutions and commerce in a more frequent and free conversation one with another so in Religion when the parts of it profess the same true Religion and desire to worship God in the most publique way they can or who can deny that a Nation may give name to a Church seeing the very Cities give name to Churches where there was a number of Christians acting together according to the Laws of Christ given to his Church The obligation to true Râ—ligion to publique Religion is undeniable The opportunity of agreement is the same and may be transacted in the same mannner all other National agreements are And what is a Church but a Society agreeing in all Acts of true Religion according to the Laws allowed by Christ having no other Form but that of the Catholick Church distinguished by the particular Societies or places where they reside I acknowledg Two things are necessary to particular by the nature of particular Societies and the places where they resided Churches 1. Consciousness or mutual knowledg of persons and their worship 2. Consent This our Saviour teaches in that expression if Two of you shall agree Mat. 18. and indeed not only in particular Churches but even in the Catholick Church it self these things have their resemblance but with this difference In the Catholick Church the Divine Spirit running through all knows them all that truly belong to it and every one of them one for another and by their true Faith they all are united in closest consent in all things necessary to salvation one with another which Faith is kept from failing by the same spirit in them all that are truly of it But because there must be yet a more particular understanding that Christians have one with another that they may joyn in the same Religious Acts and mutually assist one another in them therefore the union of the Catholick Church upon Earth though it be the greatest the most Religious Society the most strongly banded and cemented yet is not sufficient because there is not that consciousness or mutual knowledge of and consent in one anothers Faith and Worship in distant parts of the World that is necessary to the Glorifying God and Christ in particular Churches This is one great reason too why the Church-Triumphant though inseparably united with the Church-Militant and every part of it though more acceptable and prevalent in all its Adorations yet cannot be communicated with actually and explicitly we may not sollicit such a communion with it here on Earth because we are not conscious or knowing of any such particularities in their State or Action as should ground it nor are we assur'd that they are conscious of any of our particularities Abraham the Prophets and Apostles are for ought we know wholly ignorant who we are when we pray or are exercis'd Religiously There is a thick and dark Vail drawn betwixt the Church in Heaven and Earth as to such particular Communion The Father the Son the Holy Spirit are only certainly and particularly known to us in that Higher Region of them we are only assur'd They know us and all our actions To ascribe the Honour to any other of the Invisible Church is to Idolize them as well as to thrust into things we have not seen or known Thus freely I acknowledg the closeness and easiness of Society of mutual understanding and consent with one another is the Foundation of particular Churches Those Duties of mutual Exhortation Assistances Counsels and when it is necessary Reproof one of another besides the constant meeting in publick worship That necessary severity of disowning in cases of great or incorrigible offence such persons as walk in practises contrary to the Rules of Christianity not being possible but in the nearest conjunction one with another that the State of mankind allows at the same time to be as
whether a strict Conformity upon Reasons in Government best understood by Governours themselves or a compassionate Indulgence most acceptable to Christianity Rule 3. They that without the violation of the true and substantial Rules of Religion can most see and use their liberty in these things and thereby become instruments of the greatest publique good are most acceptable to God They that do not Tythe the Mint and Cummin of Indifferent Things in National Religion and Worship with great noise and zeal for that is the greatest injury can be done to it but take them so far as they are instruments of Peace and use them in their own Indifferency for the greatest service to the publique They that insisting with any stress upon main things only are most earnest in turning many to righteousness These are they that shall shine as Stars in the Nations Firmament if not now assuredly in Eternity They that take advantage of the National profession to call sinners to repentance cause greater joy in Heaven than they that only think to secure themselves with the purer Societies Sure in this case God chooses mercy in seeking and saving them that are lost rather than sacrificing alone by our selves without regard to such Christ chose rather to converse with Publicans and Sinners than what look'd lâ—ke purer Society because he came to call not the righteous but sinners to repentance For the case was much different between the scandalous of the Jewish National Church with which our Saviour conversed and so of every National Church from the Churches gathered newly from among the Heathen of whom the Apostle speaks though even among them we read of no Separation from Religious Duties but only from private converse among those that were scandalous till they were as publickly disowned as they ought to be by Church Censures But on the other side they are least in the Kingdom of Heaven and the National Religion whether Rulers or People that dispirit Religion by an immoderate heat for meer Forms that are so warmly concern'd for Indifferencies to give reason to suspect they are a principal part in their esteem of their own or the National Religion Whereas such things so far as they may be any way contributary to good are best observed with greatest silence and least cry being rather to be first so far prepared to acceptance and use that there may be no noise of Axes Hammers or Tools of force or compulsion about them Rule 4. In all Religious Duties and the management or administration of them there are different excellencies like the Psalms of Degrees or those parts of a Psalm honoured with the Notes of Elevation There will and may be different Keys of Affection according to the differing hands playing upon us The People hung upon Christ to hear the Word of God for he tauâ—ht them with Authority and not as the Scribes yet they were â—â—â—nd by Christ to hear the Scribes Even thus in the National 〈◊〉 and Administrations we may undoubtedly more warmly adhere to and pursue the things that are more excellent and with a lighter touch pass over things of less moment though in all we mind the glory of God and the peace of National Religion For Union in National Religion must be primarily and chiefly in things truly called Religion and in lesser things with a regard to peace only David was otherwise affected in praise than in sacrificing a Bullock with Horns and Hoofs seeing as he says it pleased God more yet in the fear of God he did both The Apostle was otherwise affected in the Preaching of Christ than when he became as a Jew to the Jews yet he did the latter Religiously too The higher and closer the Ministry of Divine Truth and Service is the greater and closer the adherence of the Soul ought to bee Some things we ought to do with our might and only not to leave others undone Rule 5. We ought to have a steady and certain Gage within our selves of what our Lord hath provided for the preserving the truth of Religion to us and what care he hath taken so far as is possible with the conservation of that Truth to give us all advantage for publickness in Religion As to the truth of Religion these three provisions will secure it 1. That no man is so much bound to any Church Communion Nation or Government as to the true Religion which is the first and absolute necessary nor shall his withdrawing from any of them in things impure and offensive to God be charged upon him as sin or Schism All the putting out of Synagogues casting out Names or Excommunications signifie not any thing where God and Christ are in communion and where those on whom they fall are of the general Assembly and Church of the First born of that truly Catholick Church which is the only necessary Church to be of that we may be saved 2. The privatest Assemblies yea even single Souls so retiring that they may worship God according to his word have the promise that God and Christ will make their abode with them come and sup with them and they with him and they shall be written in the writing of Gods people The Catholick Church is always provided for them that they may not be out of the best Society under Heaven The Apostle encouraged the Hebrew Christians that might think them selves divided from the Jews that had been the only Church of God by assuring them the Gospel brought them into a greater Church than that viz. the General Assembly and Church of the First-born written in Heaven This honour have all the Saints of Christ 3. All the evils that can be endured upon account of Christ and obedience to him will be abundantly recompenced by the saving of the soul and that better and truer life That Argument of our Saviour He that loses his life saves it and he that saves it loses it And what shall it profit a man if he gain the whole world and loses his own soul or what shall he give in exchange for his soul stands always impregnable that a man should buy the truth and not sell it at any rate whatever Thus for the Truth of Religion 2. As to the Publickness of Religion there are these great advantages for it 1. That Christian Religion professes Love endeavour of Good and Salvation to all men to every Creature and hath antiquated all that Judaism that neglects any for their profit to Salvation though but Gentiles 2. That a man may join his Religious Services to any thing truly good in Natural or Revealed Religion whether of Families Neighbourhoods Cities Nations or of voluntary Societies stopping there and keeping himself free from other mens sins so that the evil that other men adjoin to any thing true and good in Religion being protested against and divided from does not corrupt what is good or true but it may be enjoyed in the most publick way while we have nothing to do with the