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
Societies of Mankind it declared it self a Religion that loved them and as it were on purpose to testifie the Divine Approbation of and the near resemblance between those Civil and Political Unions one with another founded in the very nature of Humane Society and that Religious Union which by the very same Law of Nature follows them as so united Christianity kept to the very same Tenor of Union it found any where and twin'd as close about the Cities Neighbourhoods and Families made ready to its hand by civil Associations as it could not calling men out to Wildernesses Mountains or Woods to be the Churches of Christ or that they should abide in Desarts and Solitudes when persecution did not drive and force them out But the Churches of Christ are denominated from those Cities and Regions where they are planted as the Churches of Epheâ—â—â—â— 2 Cor 9 2. Coriâ—th Judaea Galatia Macedonia c. yea the Christiâ—â— of Achaia are called by the Apostle Achaia as if Christianity were there become the Religion of the Countrey and the seven Churches of Asia are called those very Cities where they were seated Rev. 1. 1â— Wherein it is observable the Churches of Cities are called the Church of or in each City as one though it is in a manner certain they must be distributed into more Congregations for their numerousness yet they are still called one because the City was one But the Regions not being so united in Government Neighbourhood or any kind of Civil Union the distribution of Churches easily follows the distinction easily supposable in their civil state In Regions therefore we suppose there was no Centre of Union not in the Churches which were at distances too great for Coagmentation into one nor in the Laws and Government at least with any respect of order towards Religion they are therefore called Churches and not one Church as they are without any exception in Cities even where the Apostle names particular Churches in the Houses within those Cities yet in regard of the Unity of the City it self they are comprehended under the one Church of that City Now all this speaks the care Christian Religion uses not to disturb but to conform to Civil Societies and therefore especially to National the chief of those Societies and so I close this third Argument for National Religion derived from the consideration of Christian Religion National Religion is of great moment and consideration in respect Argum. 4 to the Day of Judgment for the wrath and fury of God upon those Nations that know him not that call not on his Name is to be taken at the full extent and duration in this world in that which is to come and so the happiness of Nations who have the Lord for their God that have the everlasting Arms under and about them spreads it self not only upon Time but upon Eternity It is indeed generally taken for granted that Nations are only judged as Nations in this world yet if we closely examine we shall find both in Scripture and Reason very valuable grounds to believe the Day of Judgment shall not only pass upon persons single but in their Communities as they are lock'd in with their Associations and with respect to those very periods of Time and the Generations into which the Communities and Associations have been distributed so that not only the people of every Nation come into Judgment together but the people of every Generation of this or that Nation come distinctly into Judgment together Besides those peculiarities of Sin or Grace wherein every man is individual to himself and no Stranger intermeddles but he proves and enjoys his own work alone or bears his own burden There are also mens interwoven Actions either good or bad wherein the Communities knots of Society Neighbourhoods Concurrences with the Nation Conformities with the Age and Generation shall be exactly compared and weighed in the Eternal Judgment For there is nothing more frequent in the Scripture than thus to represent the carriage of the day of Judgment The Nations whole as Nations that forget God shall be turned into Hell and Aegypt and Ezek. 32. 18 c. Rom 2 12. all its company all its Hosts lye together the other Nations with their multitude every one in their proper sorts The Vncircumcision and those without Law are judged by themselves the Circumcision and those under the Law by themselves distinctly Our Saviour speaks oâ— Sodom and Gomorrah the men of Nineveh Tyre aend Sidon Chorazin Bethsaida and Capernaum coming into Judgment in that Union in that Community wherein they were imbodyed here in the world and the men of that Generation as they were that Generation I confess it is not so clear that the happiness and salvation of mankind is with any respect to the distinction of Nations because besides what other reasons may be given the union of all blessed persons to God and Christ and of happy Spirits one to another is so infinitely great as to swallow up all distinctions so that there is neither Jew nor Gentile Scythian nor Barbarian but God and Christ are all and in all And so far as there is any such National distinction Our Lord being of the Seed of Abraham in whom all the Families of the Earth are blessed the bosom of Abraham the Table of Everlasting Life at which Abraham Isaac and Jacob sit down the new Jerusalem the Israel of God are the Capital expressions of happiness But still there is reason to think the distinction of Nations is not so lost but that the Holy Seed is as the substance of every Nation in which it is for ever as it were by it self conserv'd A Seed serves God in every Age which is accounted to the Lord for a Generation at that time and when God writes down the people in the Book of Life he writes them as under the head of such a Nation this or that man was born there although they are all enrolled as Citizens of that common City of Zion the City of David from whom our Lord sprang And though all Christians are one holy Nation yet it is said of some very glorious and happy State of the Church of which I will not undertake to determine that after the distinct Sealing of so many thousands of each Tribe there was yet an innumerable company not in a confusion but in a distinction so as to be known to be of all Nations Kindreds People and Tongues All the Nations of them that are saved are also mentioned in the same Mystical Book as kept under that distinction The Apostle speaks to his Corinthians and Thessalonians as certain he should meet them under those very names at the appearance of Christ He prays for Israel as a Nation that they might be saved he discourses their falling away and recovery in a national way for many particular Israelites were then called and saved but not in a national way as he insists Besides all these fair
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
publick too as it may be The duties of Pastors and Teachers towards the people and of them towards those that are so over them in the Lord which consist in watchng for their souls as those that must give an account for them and those souls therefore yielding obediâ—nce to those Rules of the Word of God the Administring of which is stil'd a Ruling All these require a particular presence one with another and in such a proportion of number one to another that the principal Duties may not be defeated by the over-number but that the services of all one to another may extend to all may comprehend all may continually pass and re-pass between all and in which all may continually demonstrate their consent and agreement But yet all these things cannot be in bar of a National Religion seeing that a Nation as I have already said hath and undeniably must have a National Union and if True Religion be fixed there and carried along with that Union it may well be call'd a National Religion at least and without any injury a National Church the Agreement in the one carrying also an Agreement in the other makes it so And as in such a National Union though the standard of all things as of the whole state of Law Judicature Trade Business Militarystrength of a Nation be preserv'd in Capital Cities and Courts yet by the care of Government they are all in due proportions distributed as the Blood in the veins by fit Channels to every particular as it were in circuit so the publick agreement in Religion settles the Religious Interest of a Nation more eminently in those things that do most represent the consent of the whole in it yet with due care of every part and member of the Nation to bring it home particularly to them and making the mutual entercourse in it free and open to all persons in all places where they have occasion to pass up and down and maintain an entercourse one with another that wherever they are or have occasion to be they may enjoy the Freedom of publick Worship and National Religion to which at all times they give a knowing and even conscious Vote that agree in it the Assemblies being as it were in view under a sufficiency of Masters of the Assemblies of the Nation together and as National Union does not swallow up lesser or even Family Union no more does a National any lesser Church or Religious Society except by mens own fault And wherever men thus united come in the Nation they gladly lay hold of the opportunity of joyning with any other particular Assembly to which sameness of language and manners give them ready admission besides particular knowledge and that National Religion cannot be so very particular as congregational is no more reason to deny National and rest wholly in Congregational than it is to deny Congregational and rest in Family Religion or to deny Family and rest in Personal Religion because these are each closer than other 3. A third end of Churches comes to be considered that more particularly enforces National Religion and justifies its Nationality viz. That there may be a more illustrious famous and remarkable offer of Religion to notice and observation for the drawing in and congregating others to it Thus a Church is a Pillar and Ground or Seat of Truth and a magnificent House of the Living God And what more advantageous to this end than a Nation united in the True Religion which we know hath greatly the odds of particular Congregations in this Illustriousness and Magnificence nor does this run out yet to the building the Babel of Rome that would mount up as a Tower to Heaven or as too ambitious Pyramids that are often rebuked with Lightning from Heaven for coming too near it seeing as I have before shown such an Universality enforced is destructive to all the ends of publick Religion Humane Society being so bounded by Nations though all the Treaties of Nations of the same True Religion may be managed to give it the honour due to it that can be procurated in such Treaties So much then as National exceeds and extends it self beyond any narrower compass and yet rejoyns it self to and with it self after the manner of particular Congregations so much does it partake of the magnificencies of Scripture concerning the publickness of Christian Religion and the Catholick Church and yet returns into the closeness of particular Churches with themselves and is the just point betwixt the Tyranny Ambition and endlesness of Popish Vniversality and putting Christianity under a Bed or Bushel National Religion and National Union in it is as a city set upon an Hill that cannot be hid as a candle set upon so exalted a candlestick that gives light to all within it self and about it even as far as the Fame of that Nation reaches The Churches much more as rising up into a National State are the Glory of Christ As therefore though we may be in some regard more exact in the most private we go out of our Personal Religion into Family Religion out of our Family Religion into Congregational and as the Christians at first most probably according to the Laws of Humane Society went out of Congregations into Consociation of Churches in Religion so we out of all these where National Union in true Religion allows it go into that National State that we may build the honour of Religion to the highest in so sensible and understanding a Consent and Union in it so publick an acknowledgment of God and though hereby it be as a Net that draws in bad as well as good even visibly and apparently yet when we consider the possible care against it in particular Congregations though still National when we further consider the state of the Jewish Church of Corinth the state of the Apocalyptick Churches the doubt will not be so cogent as to move National Religion out of the Nature of things The only remaining Doubt is that thus National Magistracy becomes as the Head of such a Religion the National Religion is gathered and united in the Magistrate and his Laws and that which should only be united in and depend upon the Laws of Christ becomes subject to another Head on pretence of which Magistrates have been attempted on too with force to bring their power to true Religion The Answer I give to this shall be very brief in three Heads 1. I always own any pretence taken from exalting Christ and his Kingdom to enforce Civil Powers to ratifie truest Religion into National Constiâ—utions and Laws is most destructive of the Kingdom of Christ which is not of this world that is to use force for its own promotion and utterly subverts Government seeing private persons may under this shelter and disguise rise up and invade and disturb any Civil State or Government whatever When Religion is our Birthright by our Laws it may be by the same Laws defended when it is not Prayers
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
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
before God from the guilt and destruction of those that may be yet heinously guilty before God as Jonah's Mariners did from the Blood of that Prophet consigned over to the Sea by his own Sentence Oh Lord lay not this mans blood to our charge who have Jon. 1. 14 done all it pleased thee to command us When Soveraigns and Nations have considered the Wisdom Rationality and Heavenliness of Proposals in Religion and setled upon what they find of the highest Character as the Religion of their Nation by Law to be established to which they allow the encouragement of their publick Honours and Maintanance and taken care for the propagation of it by Instructions Arguments Reasons and good Examples they have done all that God expects from them to do and so have delivered their own souls That which was of their free judgment and arbitrement as proper to them as to families and persons to dispose of their own they have placed as they thought upon due consideration most to the glory of God and the good of the people but to deprive men of their native rights or to punish them in their Persons or Estates who are not Offenders against Natural Religion for the sentiments of their minds of which they have only a humane judgment is not a Power wherewith they think themselves invested of God and so forbear it This is indeed the Religion of a Nation of Men a Nation of Christians a Vertuous an Honourable Government and more hopeful to propagate true Christianity than that which writes its Laws in Blood And this is to Rule over men and not over Beasts bound up as men should be with the cords of a man in Natural Religion in what is beyond that as revealed from God with Bands of Love to serve the Publick Blessed are the people who are in such a case blessed is that people whose God is thus the Lord Jehovah Object 2. What Peace can there be in the world amongst private and particular persons while there are several opinions in Religion how many Disputes and Calumnies and Invectives are continually flying up and down by reason of differences in Religion and how much better are all compelled into Vnion Answer All these evils are but so many Arguments of depraved Nature which creates its own occasions out of every thing and if the mischiefs of Compulsion or the ill state even of those parts of thâ— world where the voice of Religion is all one laâ—â—â—â—ge were cast up I doubt they would be found to ballance the worst that can be charged on differences in Religion But yet Natural Religion and most evidently Christian Religion is most severe and positive against all Strife Envy Railings evil Surmisings and bends men upon Peace Love Meâ—kness Quietness Charity towards all men and especially Christians as is after to be shâ—wn and therefore undoubtedly those evil effects where they grow to excess may be restrained by Civil Magistracy as in any other case and the rather that True Religion so much disowning them they are more inexcusable in that cause than any other for though we find Scripture severe in its language in great cases as St. Paul against the Bigots of the Law yet we must also consider the Infallible Spirit that guided Sacred Writers who alone knows how to direct those sharp arrows and what effect they shall take Object 3. This clips off the Royalty and Prerogative of Princes if they have not the command of mens Sentiments or at least of their outward Actions and Practises in Religion Ans The unjust Enlargements of Earthly Power into the Divine Sanctuary hath been always fatal to Princes Vzziah's rude entrances into it were punished by God with infamous Leprosy Herods Letting that sacrilegious acclamation It is 1 Chron. 28. 18 19. Act. 12. 22 23 the voice of a God not of a man sink into him was presently reveng'd with a dreadful hand of Judgment Humane Power is safest keeping it self within the verge of Divine Institution beyond that though it may seem greater yet it becomes only like a swelling wall the bigger it is the more ready to fall or a tottering Fence expatiating to ruine Their Honour is great in being nursing-Fathers if God had intended Civil Magistracy to govern in any Religion but Natural they should have had as certain Rules to act by as they have in Natural Religion Besides what is the good of being great Masters in Religion except in that wherein God hath shewed every man what is good seeing the greater Judgment waits for such Thus the Apostle James James 3. 1. My brethren be not many masters imposers or prescribers in Religion that is do not affect it knowing we shall receive a greater Judgment Object 4. But it is impossible to govern with any security if Governours hold not the Reins of mens Consciences if they have not the Rule of that Helm that turns about so great Bodies of people which way soever they that have that Pylotry please with what vigor and courage are men animated while the Principles and Rewards of Religion are in their hearts and eyes If therefore the Prince rules not in these his Command is but Cypher Answer 1. Religion is too great and noble a thing to be but an Expedient of Government 2. The History of Christianity assures us no Princes have had more obedient Subjects a more valiant Souldiery than Heathen Princes of Christians True Religion knows its obligation to Government and pursues the Laws of it though that Government hath stood distinct from that True Religion And this is the standing-Rule of Christians Object 5. But what Tumults Factions Seditions have been rais'd under Religious pretences when Subjects have not yielded themselves to the Empire of Princes in Religion Answ These evils as they are falsely pretended by men of turbulency to be for the service of Religion so they are unjustly charg'd upon it There can be therefore no severity too great upon those that so abuse so excellent a thing But the sâ—mâ— care that secures against ambition sedition rebellion in one shape will do it in another without taking away lawful liberties Nor is there any remedy so specifick against the great Hypocrisie of covering Rebellion with Religion Faction with Faith as the severest Regiment of men according to the indisputable Laws of Natural Religion and allowance of the greatest Tolleration in what no way contradicts that For then is the artifice strongest when it is planted in the oppression of mens consciences so great an illegality against Natural Principles Take away severe Impositions and what have such Politicians to work upon Object 6. But what a Hydra a many-headed Monster of Opinions will Religion become by such a Toleration Answ 1. Severe Natural Religion enforc'd and strictly pursued will so rebate mens corruptions besides the hopes and expectations of Divine Blâ—ssing accompanying so vertuous a Government that there will be a much greater retrenchment of Opinions than can be
Rome and the Reformed Churches Although I have a just value for all those renowned labours of the great lights God hath raised up in the Protestancy a very rational and Christian entertainment of the Writer and Reader Yet I must profess the unshaken Assurance I center upon in all those Controversies is a short Conclusion of the matter That Romish Religion not only is not but cannot be true it is impossible it should be of God if Scripture and our Faculties are true if Natural Religion or Christian Religion that we have in the Scriptures be true And this I take to be a ready and sure Antidote against Popery to all that are equally concern'd to know which is the True Religion Catholick Religion falsly so called Popish Religion or Protestant Religion though they have not opportunity to acquaint themselves with all the Learning so plentiful so valuable at this day in the world for the decision between them 2. That great Principle of Natural Religion Hear Oh Israel the Lord thy God is one Jehovah and Thou shalt love Deut. 6. 4 5. the Lord thy God with all thy soul with all thy mind with all thy might and strength And that great Principle of Christian Religion If any man love not the Lord Jesus let 1 Cor. 16. 22. him be Anathema Maranatha these two joyned together assure me beyond doubt Our Mediator upon whom our Love Trust Service is to rest and that at such a distance as is Heaven from Earth cannot be but the One God with the Father and so I am resolved in the Socinian Controversie And further if he be the Eternal Son of God and his offering up the Humanity united to him a sacrifice I know it must be of infinite value and not a martyrdom not an example only 3. By Natural and Christian Principles united I am convinc'd the great foundations on which the Controversies between the Arminian and Calvinist as we use to express them rest must have great truth on both sides but they being related to those judgments of God that are as a great depth it is impossible to find them out to perfection for how can Finite wade in Infinite without being swallowed by it We need not therefore stay till these two things can be reconcil'd in our Judgments the infinite soveraignty and dominion of the Almighty over every particular immortal spirit that he hath made so that it cannot be dispos'd of or dispose it self without the counsel and foreknowledg of God and yet that no one is prejudg'd by any determination of God in the true liberty of a rational creature much less determin'd to sin and misery upon it by any over-ruling power We may safely with respects to both sides be profoundly abased in the sense of Incomprehensible soveraignty over us in a self-condemnation wherein soever we find our selves degenerate and fallen into sin as knowing our destruction of our selves Nor need we stay till supreme grace and our own free-will are reconcil'd in dispute we may safely on both sides make our humblest and most lowly appeals to him that worketh in us both to will and to do We must do so and are under the same security and obligation in stirring up our utmost Phil. 2. 13. Ezek. 18. 32. powers in turning our selves that we may live in working out our salvation with fear and trembling And all beyond Phil. 2. 12. these two conclusions are but Speculation in which we may imploy and entertain our selves in considering infinite wisdom and glory and searching as near as we dare approve its holy and gracious ways but need not be angry we can't agree in things out of our depth so as to be certain 4. In all the Disputes concerning Forms of church-Church-Government Modes of Worship we have thus much of resolution from the consent of Christian with Natural Religion Whatever is most substantially good is fittest to be the center of Agreement and Vnion and other things doubtful allowed to particular reason and choice with mutual tolleration and charity As is further to be shewn us under the next Head of Discourse Having now spoken so much of Natural Religion I think it necessary before I quite leave it besides the survey I have taken of it to add these Characters concerning it that it may not possibly be mistaken 1. It is that which depends upon nothing particular but must be the same to all Nations and times it is all essence and hath no accidents or circumstances as it is natural To pray is Natural Religion that is to lift up Desires to God with humility and hope this is and must be the same without any variation to every man in the world Now whatever can be suppos'd to pertain to it if it be not the same every where is not Natural Religion There can be but one nation of a God to all the world there can be but one Justice Sobriety throughout there can be but one notion of sin or of the pardon of it of Judgment to come as they are natural Till you come to Essence you come not to Natural Religion 2. It is that which cannot be demurr'd to but with the failure of all sober reason nor indeed without a consciousness of it while denied I am fully assured no man can deny a God a distinction between good and evil a future state without a strong recoil of the Natural Faculties returning as by an Intellectual Moral Elastick force 3. It is that whereof if any of the Principles be taken away grand inconveniencies and absurdities will follow like taking away light air or water out of the natural world What an infinite necessity is there of God of Prayer to him of Praises of him of his pardoning-mercy since sin of Judgment to come Take away these and universal nature flys in pieces runs every way upon so great a vacuum as the want of any these Principles immediately makes This is Natural Religion and nothing else is Natural Religion but this Having discours'd what a foundation of Vniversal Peace Christian Religion hath laid in not only assuming to but uniting with it self Natural Religion I shall come now to present as in perspective Christian Religion it self and shew the admirable contrivances for unity peace and love it hath found out and most earnestly prest on all its Disciples so infinitely wise reasonable and good so efficaciously insinuated so strongly argued and enforc'd so awfully commanded so to the life the very Divine life of it even Hypostatiz'd in our Lord that it is indeed the inexpiable shame and guilt of the Christian world that it is so unlike the Divine Philosophy the Laws the grand Exemplar of it That I may pursue this Intention with greatest advantage I shall propose under several Heads how this design is laid by the infinite wisdom of our Saviour much different from what is ready on all occasions to offer it self to Humane Imagination that is Vnity in Vniformity without which as
new creature to delight to glory in the flesh in the outward conformity of their Proselytes He observed the great Bait of Ceremonial Religion was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set a good face on things how mean sovever as idolaters carve and guild a Post Glory in appearance though without true satisaction to the heart or conscience makes Spiritual Religion look like nothing but to the true Christian who knows the Gospel so Divine and Spiritual a thing a fleshly Religion is out of date A new Creation in the soul of a Christian and that exemplified in a life of excellent Holiness substantial Goodness and Purity planted in the Faith of Christ Jesus is of the only avail in this Profession and he that makes Circumcision any thing separated from this or if he shall fly over to the other extream to make any thing of Vncircumcision as if they might attone for the want of a new creature as a more perfect remove from Judaism and consigning a mans self over to Christianity both are alike mistaken in the Doctrine of Christ who values only this new creature And as many as walk by this rule viz. a making the new creature in Christ All and every thing else Nothing and who act according to it the peace and mercy of God and Christ and all true Christians be upon them for they are the true Israel of God And so it is plain If any man makes the other side of a Ceremony the not observing it a point of Real Substantial Religion to him is afraid of it and values that fear as a fear of God without the more intrinsick parts and effects of that Fear he errs from Christianity as the Bigot for Ceremonies does But this does not imply every one that preserves and will not recede from his liberty though he knows the true use and disuse of all things indifferent yet will not be ceremonially bound by any on earth is presently afraid of a Ceremony or that he is so because he will not set it too near Divine Institutions in his practise or incumber his worship of God with it though it be told him never so often There is no Religion in the Imposition but Order Decency or Submission to Government All this does not argue he makes it a point of Substantial Religion not to endure Ceremonies which he esteems himself neither the better nor the worse but places all in Christ and the New Creature to commend him to God Thus we have the First and very Deepest Foundation for True Christian Peace lying in the absolute substantialness of the Religion of Jesus Christ substantially good even as the Eternal Laws of Goodness and perfecting the soul of man into them and the enjoyment of God in them and the Heart and Life stretched out in the utmost pursuit with the same intensness that men strive for masteries and taking nothing ceremonial into any degree of this value if into any at all as the full-grown Christian does not This is the True Rule of Christianity And this Rule even as to that to the Galatians and to the Philippians is one and the same Rule and given into every Christians hand to judg and walk by with this Inscription upon it Whoever lives and acts by this same Rule though he may require toleration in some things that God may in time reveal to him yet he is together with all Christians the Israel of God built as a City compact together at unity and at peace with it self And who that looks upon Christianity and this Rule of it can but be amaz'd Essential Christianity should not draw up the intire Love and Zeal of Christians to it so that they should only provoke one another to love and good works and so value one another in it as to be united and reconciled above and beyond all other Bitterness Now this first Head I have been insisting upon is that in which Christians have all one judgment and speaks one and the same thing and so admits not the least variation Here all the lines of Christian Revealed Religion meet no Fundamental point that is not included in this Rule For He to whose Image there must be such a conformity must be the Son of God He that was crucified must be man All purity from sin and vigor of the Divine Life must be found where there is the power of his death and resurrection The whole glory of self-confidence self-righteousness worldly pomp and vanity must be crucified where there is the fellowship of his sufferings where the glory is only in his cross where the world is crucified to a man and a man to the world where there is a reaching forth to the utmost to attain the resurrection of the dead and a pressing forward for the price of the high calling of God in Jesus Christ there must be the Doctrine of Eternal life in his resurrection lye treasured all the glories of the future state and where these things are urg'd as under so great necessity there must be an extremity of evils on the other side signifying the wrath to come They then that are agreed here may well tolerate one another in lesser differences while these things are not subverted over-pressed or defeated by other additions This then may well be accounted the first ground of peace so great a Doctrine that is according to Tit. 1. 1. Godliness 2. The second Head under which may be discoursed the Efficacy of True Christian Religion to Peace is That in Christianity there is an uniting spirit of Love flowing from those several points of Union wherein Christians are closely one with another conjoyned and compacted and so acquiesce in a truly Divine Peace For the principal internal tye of Union is that one spirit this one spirit conveys it self and runs through the whole body of all Christians in Love and so in Peace For Love is the Bond of Perfectness that is of the integrity of this whole body for so I should choose to expound Col. 3. 14. that Perfectness because the Apostle had been exhorting to all those Graces that do most conserve the Union of the body bowels of Mercy Goodness Humbleness Meekness Patience forbearance one of another forgiveness v. 13. one of another if any one have a quarrel against another even as Christ forgave but above all saith the Apostle put on Love which is the bond of perfectness and let the Peace of God rule in your hearts unto which ye are called in one body So here is the Love that is the Bond of the Integrity of the body and the Peace consequent upon it unto which Christians are called in one body and both of them guarded with all those uniting healing Vertues of Christianity wherein that Love and Peace are most cherish'd conserv'd and secur'd Peace it self is the Bond of that Vnity of the Spirit that is of that real effective Union the Spirit accomplishes by vertue of which the parts all rest
Testament the Apocalypse foretel the kingdoms of the world in the very state of Kingdoms becoming the Lords and his Christs All these things argue a great encouragement of Nations receiving and making a publique profession of the Gospel as Nations even as Families may and ought as Families And though it be undoubtedly the great Honour and Glory of Nations to come as near and as exact and close as may be to the Laws and Order of Christ in the Government as in the Constitution of their National Christianity yet because there will and generally falls out to be a mixture of National Customs in such publique Administrations a Comprimise of them to the Laws and Government of Nations hence it also comes to pass there may be a dissatisfaction in many of the subjects of such Nations to comply with their National Constitutions of Religion Hence there is apt to arise Discomposure and Disquiet if Princes or Powers exceed that exercise of Power allotted to them by God as we have before discours'd and also by the very essential constitution of Christianity seeing Christ hath made none Lords of his peoples Faith or Divine Worship and Princes are no more than Nursing-fathers The quiet therefore and peace of Nations is most advanced by setting up nothing in Christianity but what is absolutely necessary according to the Laws of Christ and yeilding the tenderest and opening the most bountiful hand to the professors and Ministers of essential Christianity Covering all the faulty divisions of Christians with their Royal and compassionate PVRPLE This is most Princely Generous and Great this is most exalting of Christianity it self But if this cannot be obtained the next Best and that which is indeed as I have already made out but Just is That no native Rights and Liberties be defaulked nor punitive oppressions inflicted but that the Honorary Rewards of Nations and Princes be adjudged to men who are of the Publique Sentiment in their Administrations in Christian Religion And this indeed cannot be excepted to it being the Right of National Powers to dispose of their own according to their own Reason and Judgment Yet is there still an obligation upon Christian subjects beyond these Considerations to examine all things with the greatest prejudice for and on the side of the National sense especially when they find the substantials of Religion secure and in safety and besides their private adjustments of Christian performances in particular Societies according to the exacter Rules of Christianity as they are Judges for themselves to encourage also promote and as far as possibly they can communicate with National Religion putting the fairest and kindest interpretation and Hope upon all things tolerating all that can without disobedience to God be tolerated observing Rites and Customs of Nations as far as they can with security from vain worshipping of God by the commandments of men both because of the Honour Christianity gives to Magistracy according to Natural sanctions and also and more especially because of the esteem Christianity hath of a Publique and National Religion Let me then resume upon the whole matter And it plainly appears Christianity notwithstanding the Freedom it allows to every man's conscientious sentiments is no Enemy but a Friend 1. To Society 2. To the Order and Peace that bind Society Yea and strictly commands them and hath given positive Institutions for them 1. For first It unites all its true disciples in that common ample universal center of Love Peace and Order God and Christ to whom the first dedication of a Christian is made and in whom it always rests 2. It unites them with that most publique wise rational and most holy Assembly under Heaven the Catholick Church even all that are that one Body acted by that one Spirit united in one Hope one Faith one Baptism In all which every Christian being one with the whole desires and rejoyces in the encrease of that one Body the advancement of that one Faith communicates in the prayers and praises of that one Body sorrows in its Afflictions ministers to its necessities and if opportunity be offer'd communicates in Spiritual Gifts and Services with any member of it and values not their particular Rites as any obstruction while they agree in Essentials And indeed every Christian should be suffer'd to drop that Mantle of Ceremonies as he pleases when he ascends in holy offerings of himself â—o God 3. 〈◊〉 to particular Societies or Churches of Christians in whiâ—â— the Essentials of Doctrine and Worship are preserved uncorrupted and so they must be or else such Societies deserve not the name of Churches and when they are in such a neighbourhood to the true Christian that he may freely enjoy his choice he considers these two both recommended by the Word of God 1. Private particular Congregations that cannot conform to publique settlement such must needs be the first Churches when Christianity had no publique allowance such may be still 2. The most publique Settlement of Christian Religion and wherein he may do it he uses both promiscuously wherein he must divide he considers upon the Ballance of his most humble and impartial judgment which tends most to the glory of God to publick edification as well as his own and so as not to do evil that good may come If he chuses that which is more particular as best according to his Sentiment he is yet careful to do all he does with the greatest vigor of Charity Inoffensiveness and desire of promoting of that publique worship as it contains the Essentials of Christianity If according to the sincere sense of his mind he prefer the publique Appointment either as publique and in that regard overweighing smaller doubts and so taking the best advantages afforded therein as to all the Duties particular Congregations seem most adapted to or that the whole composure of the publique is most agreeable to his Sentiment he considers the more private as being of the same body and cannot be severe to the Retirers thereto knowing every man hath the proper sense of his own mind and what Essentials Christianity consists in and therefore would not forcibly hale any into the publique but remonstrate to them as he sees reason with mild and Christian arguments the disadvantage of separating from it beyond plain necessity 4. In the differences of judgment of publique Societies and private in relation to one another or the differences of private among themselves the true Christian still keeps himself upon that Love Mercy and Peace Christianity teaches him and in the midst of those diversities considers the higher tyes worth and value of those Vnities wherein they all meet 5. If a Christian fall into such places where the Essentials are corrupted he esteems Religious solitude the best Communion yet refuses not to improve any thing of Truth he can extract from such Corruption or if there be any parts of publique worship not so adulterated but to admit a possible separation in the exigence of present service
prerogative or peoples Liberties but leaves every thing as it finds them to their own just rights according to Law and if it self come to be one of those Rights It doth not repeal from any the Legal Right of it self which is the greatest and surest Rule that a Religion can guide it self by not to disturb but to extend peace to the world The Prince the People being for it or any thing it teaches or does most secure of their own interest though it fall out oftentimes to the greatest sufferings of its servants in all worldly Interest even loss of life it self and that with all circumstances of painful dying which yet it is able to râ—â—â—mpence in the resurrection of the just that better resurrection There remains nothing to compleat this whole Discourse of the excellency of Christian Religion in the Foundatioâ—â— of Peace it lays but the Universal Goodness Holiness â—urity Mercy and all the most generous fruits of thâ—se it is so concerned in and enjoins with so much absoluteness the heavenly and eternal glory it directs the earnestness zeal and highest ardor of all Christians upon so that while they are in the way of well-doing seeking honour glory and immortality they have all the arguments of love and peace working within them and governing all their outward Actions But I have so every way prevented my self in this part that I shall not at all further pursue it but recollect this whole Discourst into the Conclusion of it And in the first place it carries upon this very sad and melancholy Contemplation The so great and nice preparation of Natural Religion of Christian Religion for the peace and quietness of the world How monstrously unsuccesful hath it been among men What great Heats and Disquiets have Differences in Religion been still both the true and unpretended Occasions and the pretended only and counterfeit Causes of in the world What Blood and Cruelty what Slaughters and Massacres what Exquisite Torments and Artifices of Barbarity have been call'd for Contrived and Executed in this Qâ—arrel On one side men have made Religion a cover and shelter for Sedition Rebellion Commotion and Change of Government perfectly against the whole design of it On the other side Wordly Powers have charg'd all offers of a Religion never so true never so peaceable as if it was bringing out the Engines of Destruction for the blowing up States and therefore judg'd most reasonable the Authors and Proselytes of it should be pursued with severest punishments And without any Relation to these Concernments the very different apprehensions in Religion have been thought worthy of the extreamest Hate and most barbarous Persecutions of Racks Wheels and Tortures as if men having destin'd one another to Hell in another world on these accounts thought it but fit the Hell should be begun here or else which hath been sometimes a pretence for this savage method they would pull them with violence indeed out of that fire or save them from those flames yet so as by fire cruelly forcing them thereby into the Religion of their Judges Now how contrary this is to the nature of True Rational or Christian Religion I have all along shewn But however multitudes of the Votaries of Religion whether true or false have with incredible patience and oftentimes with joy and triumph embrac'd their sufferings and gloried in their death and torments esteeming their pains Martyrdom a name of honour in this world and of great expectations in the world future So that a very considerable part of Story is fill'd up with great undertakings upon account of Religion with the severity of Laws against any thing strange or innovated in the profession of Nations and the Martyrologies of those that have suffer'd for being otherwise perswaded Now if a man values and estimates things by this worlds peace happiness and quiet he would be ready to praise and applaud Atheism and Irreligion and wish there never had been the name or notion of any other in the world to give origin to so much mischief and injumanity Especially considering the Christian Religion the most excellent tender Religion most compassionate of Humane Nature most Clear Intelligible Rational Vertuous freest from Ceremony most aliene from Superstition most modest and humble most submissive to Government at its first entrances into the world endur'd the whole weight and body of malice and cruelty against it was sown in the Blood and grew up as from the Graves of the Confessors and Martyrs of it being first founded in the death of the Author though he indeed gave proof of the Truth and last issue of it in a Glorious Resurrection And since it hath possess'd it self of the acknowledgment and Authority of Thrones Princes Laws and Governments Baptiz'd whole Nations into its profession it hath been most strangely perverted from its whole design and intention into the same instrument of Ambition and Cruelty upon the various accounts and occasions that Church-History and other Chronologies swell and labour in the Relation of Yea even small and valueless things if weighed upon its own just Ballance have yet given fury to the greatest Animosities and Dissentions which have not been washed off but in an Ocean of Blood In sum this of all Religions hath been first most persecuted hated and oppos'd by Grandees and Chiefs of the world in its first approaches to the world and since by the several Dissentions within it self been the Field of Blood made use of sometimes by design sometimes by angry power but so as that the purest and most sincere Professors have been mostly dyed in their own gore so that by the same standard of worldly interest next to Atheism and Irreligion Antichristianism or denial of Christian Religion would seem next to be chosen But when we more wisely and justly apprize the mighty and unconquerable Reasons for Religion in general and the particular vast and momentous Arguments for the reception of True Christian Religion it must needs lead us to other much more serious and reconciling Considerations And who that is a Grave Thinker having been first put into an amaze then into the most melting and relenting Commiserations that the world should be so unhappy in that wherein its greatest happiness consists that there should be such deplorable instances of rage and even Hellish cruelty that cannot be drawn out or exprest in any suitable and condecent language upon the account of that Religion that professes every where of it self it came not to destroy mens lives but to save them even then when the mistaken Zealots of it would have had Fire from Heaven in a present revenge upon those that would not receive the most compassionate founder of it the greatest lover of Humane Nature that ever was in the world Who I say that ponders these things would not set himself to find out the causes of these evils and sadly bethink himself how they should so generally fall out among Christians themselves And indeed he
that doth but a little consider will find first It is a very good answer to endless cavil and querulousness against the best of things that can be obtain'd here that every thing in this world is injur'd disorder'd and defiled by the pravity of Humane Nature there being nothing in the whole Vniverse of Good and Excellent that is not debaucht by the lusts of men or where shall he fix himself that would upon earth remove himself from all things that have been by sin if but possible to be deprav'd by ill use to ill ends But yet this is not answer enough for the defiling the very light and the Sun even Religion it self and that in so great degrees and to so heinously contrary ends for whereas the very height and transcendency of Divine Things might in all reason plead an exemption from such debasements yet coming so near to our corrupted Atmosphaere it is even as the very light though in it self remaining always pure and clear as it self notwithstanding prostituted by men to their own abominable impieties This then alone answers so great a Doubt That God is exceedingly offended and displeas'd with Humane Nature that so excellent an instrument of the Divine Glory the Happiness of the world in present and the eternal life and happiness of it hereafter should be depraved into an instrument of greatest unhappiness and mischief to mankind both in this world and that which is to come For so far as we can see much of that Blood and Devastation Tumult and Convulsion much of the Cruelty and Inhumanity that hath fallen out had been sav'd and prevented had it not been that Religion had a place in the world Much of that deep and almost inexpiable guilt that hath been contracted through the persecution of the True Religion and opposition to it from the false had never come into account now or at the day of Judgment It is therefore evident upon the whole state of Humane Nature that though there is a main difference in regard of the goodness of God in the Mediator between it and the Angelick Nature fallen that one is universally in chains of darkness to the Judgment of the great Day and without hopes of remedy the other not universally nor without hope Yet those chains are due to the one even as to the other and in what degrees to the Divine Justice in its wisdom it seems meet it casts men into them even as it distributes as it pleases measures of the punishment of sin in taking the forfeitures of the Blessings of Earth of some and not of others when it was given to the children of men alike as to their substantial enjoyment however one might have differ'd from another in glory and laying great calamities upon some and not on others as greatly deserving of them and that in this time of general patience If it were not thus no reason could be given why so great Tracts of Humane Nature lye in the valley of the shadow of death having no light of the True Religion to shine upon them And why without the great discomposure and disturbance of the world and without the ruin and destruction of those that make the offers there can be no offers of better made to them If it were not thus no reason could be given why there is so great a corruption even of Christianity it self where it is generally profest and the attempts of Reformation in Christianity are every whit as dangerous or more than the persuasions to it addrest to Turks or Pagans the lingring Acts of Cruelty in the Inquisition and horrible bloodiness of Massacres exceeding any thing of any other kind Lastly If it were not thus those smaller Differences among Protestants themselves who have had opportunity to look over the unreasonableness and prodigious Inhumanities of Pagans Turks Jews and Papists in their persecutions could never have brought forth so much of spleen hate and sufficient proportions of the same cruelty among themselves when they have had before their eyes not only those pregnant motives to detestation of such Barbarity in those forenamed examples but that mirrour of patience meekness forbearance The Gospel of Jesus Christ Nor is it unworthy of good observation to this purpose that the proceedings against offenders in the Laws of Natural Religion or Morality are generally with leisure moderation proportion between the offence and the punishment a compassion of Humane Nature even where severity is of greatest necessity But in what men levy against different Religions all is carried in storms and whirlwind in fury and rage in blood smoke and fire arguing to us That the Cause not fairly lying before Humane Justice there being an error in the very foundation of the procedure the evil increases and grows upon mens hands till it becomes too mighty for any Government and so carries all before it into prodigious violence of Ferity and salvageness And also that Divine Justice therein shewing to man his great degeneracy and liableness to Divine severity as God himself pleases suffers the power of that Degraded Spirit the God of this World to triumph in nothing more than the abusing Religion and especially Christian Religion that great Contrivance of Heaven for mans recovery out of the state of Devils and to make it like an Engine of destruction to recoil upon man himself and fly every way with terrible death and ruin as if Hell rather than Heaven came along with it Yet notwithstanding all this it is most certain this whole misery is conceiv'd and brought forth by the sin and unworthiness of man to himself by his own stupidity and folly or by his wisdom that is worse than folly earthly sensual and Devilish for the interposal of the Mediator runs so through the whole state of Humane Nature that there are sure ground-works laid how men might in every case recover happiness even out of misery and degeneracy and principally in this very Cardinal Point of that Happiness True Religion and the Peace and Mercy of it care is taken how the World might be secured if it would both from the Ambitious and unquiet man in his designs how Government Anthority Soveraignty might be kept safe and yet unbesmear'd too with Martyrs Blood yea even the blood of those who though they are mistaken yet are willing to profuse it for their Religion For whom it should move pity the nearness of their case to the Honour and Honesty of dying for True Religion I mean when plain Foundations of Natural Religion are not destroyed for that case deserves no more mercy than poysoning Fountains or setting on fire if men could the whole course of Nature Now to discover this path or way to universal peace in Religion which is like Wisdoms The Vulturs eye hath not Job 28. 7. seen it nor the Lions whelp trod it Death and destruction say It is not with them and well they may For it is the way of peace which they have not known though they
it becomes one great Family I know there may be some exceptions from this description of a Nation which will have their force upon National Religion also as it results from it For sometimes one Monarchy does as it were stride over more Nations sometimes one City or Free Town is distinguisht from the rest of the World by one Government one Civil Interest independent in its Government in its proper Interest upon any other Now in such a Monarchy as contains several People and Nations under it it does not properly give name to a National Religion while their Interests Laws Conversation and Civil Commerce are preserved and kept distinct as these are often allowed to be under some conquering Potentacy On the other side if a narrower compass of people than we properly call a Nation viz. a Region a Province a City hath its Interests its Laws its Government Conversation and Commerce intire to it self it is as to the purpose we are now upon as it were a Nation The sum then is this so far as Humane Society has drawn any People or Families into a close and more compacted state of Civil Interests necessitude one to another and Government running up to the highest point of Government in that compact state so far is the obligation of Union in publick Religion drawn upon them where these are freer that attendance to union in Religion is freer also any further than the common truth of Religion and the obligations of that bind even those at greatest distance and union one with another For thus Religion may and ought to unite all the true Professors of it at what remove soever from one another It may and ought also to pass upon whatever bond of union there is in the world but there is no such union as Laws Commerce Conversation common safety running all up to the supreme Government over that conjunction to graft Religion upon All else is but consent in the same unity of one God one Lord one Spirit one Faith one Baptism which make the Catholick Church one Body and joining with one another presentially in the same acknowledgments of God when a concurrence of all things necessary happens to fall out as cannot be supposed frequent in parts remote one from another and of a divers lip or language The Catholick Church is indeed united as Humane nature is in one and the same true Reason and thereupon a readiness of wise and learned men to correspond one with another at a distance or confer one with another if at any time suitable concurrences favour it or as the world much more the Catholick Church is a Temple built to the Glory of the Creator and Redeemer wherein all good men meet from one end of the Heaven to the other in the unity of the same Spirit and in the same kind of worship and if opportunity allowed in the same actual worship The nearer therefore any parts of the Catholick Church are by the Neighbourhood of Nations by the frequency of Traffick the neareâ— the more frequent the correspondencies are the mutual assistance may and ought to be But now in the Dependencies and Interweavings of all Civil Interests in Nations there are not only those voluntary and contingent correspondencies but such as first grow out of the nature of Humane Society and bind of themselves to common true Religion and then have the favour encouragements directions obligations of Laws and Authority running like the same spirit into all the several parts of a Nation and recommending that National true Religion as it stands in this Union that is first commanded by God besides much more free ordinary Actual Meetings in one and the very same place and Acts of Worship It is true indeed the Worship of God allows our worldly callings and the provisions of the present life and Relation and therefore a Neighbourhood whether it be the more populous of Cities or Towns or the more infrequent of Villages hath the conveniencies of more solemn and stated Meetings the ordinary fit seasons of the Lords-day and other solemn times of worship thereupon National Religion is generally exercis'd in these lesser Societies even as the Justice and Execution of Laws and National Authority must be brought home to men in their particular Countries and Towns and not rest in the Capital Cities at a distance from their daily Business and Conversation and yet the standard of all things National is generally preserv'd there for the very sake of union Even so of National Religion not as Religion for the standard of that is Scripture only but as National so the Agreement in it is deposited with all other National Acts. So that National Religion hath the advantage in these two things First The Naturalness and Closeness of the Union of a Nation to all the Interests of Humane Society and therein it imitates the nearness and closeness of Families or lesser Incorporations as much as can be consistent with the second thing viz The Illustriousness Magnificence Honourableness of Religion as seated in larger Bodies but especially as upon the Soveraignties and Supremacies of the Great Incorporations of Mankind I shall only observe further That All this does most effectually exclude the pretence of an Vniversal Church-Monarchy as hateful in Religion as an Universal State-Monarchy in Politicks and Civil Liberty Both of which are indeed Tyranny The Imaginary Benefits of such sorts of Union are infinitely toilsome and tedious while they are expected and always in the issue found impossible to be enjoyed in their Fruits but in the mean time while the pretenders are labouring for and grasping at so vast a power they fill the world with the lamentable effects of their Ambition and do indeed destroy Humane Society because those Laws and Bands that tye it together being so over-strain'd fly in pieces and I am sure nothing is more contrary to Christianity than an Vniversal Head of Religion here upon Earth except Christ himself with an Ubiquity of Holiness Power and Influence came down to reign upon it An universal Union were indeed desirable and glorious if there were an Omnipresence of Vertues answerable to the Administration but that being too great for any creature too great in the present state of the World Religion and Christian Religion glide along with the Civil Union they find prepared as I shall presently evince beyond which is nothing but Usurpation I come now to the Arguments from Scripture and Reason for National Religion not afforded to any other Figure of Union in it The first Argument shall be that I derive from this prayer I Argum. 2 have chosen to discourse this point upon and I lay it thus The prayers in which Holy men spake as they were moved by the Holy Ghost rest upon some great Pillars and Principles of Divine Truth and Argument For particular cases in which they prayed are brought to those general principles by an understanding inlightned to understand in an humble sense even as God understands
of them that diligently seek him that Godliness hath the promises of this life and of that which is to come And this must be first because as Righteousness and Duty are before sin so Blessing and Favour are before Wrath and Displeasure Yet Wrath is a more certain Demonstration of absolute Duty violated than Favour is of absolute Duty observ'd because the Favour of God is more at liberty than his Wrath which always depends on strict Justice All which amounts to the full proof of the great Duty of National Religion from this prayer seeing National Irreligion is so near the Curse of Divine Fury and Revenge Having thus far considered National Religion as it is founded Argum. 2 in the very Laws of Nature and inviolable duty to God I come secondly to consider the Wisdom and unquestionable Rationality of the Divine Ordination among the Jews when by a Prerogative of Power and Goodness God would secure the True Religion after the Nations had so corrupted themselves and that he had now begun as the Apostle speaks to suffer them to walk after their own ways He founds his Worship as it were anew first in Abrahams Family and from thence commences it into a National State even as he did the Family wherein he had plac'd it and that for the very sake of his True Worship which Family and Nation had indeed many peculiars in its Religious Constitution such as are not to be found in any other as I shall after account for them yet in the general it is an Evidence of the Fitness and Agreeableness of that Model of Humane Society to the Ends of Religion and the Acceptableness to God it should be so devoted But because we may think this chusing of Abrahams Family and the Nation rising from it was an Interdict upon any other Family or Nation to institute a publique National Religion any other ways than as they Proselyted themselves to that one Nation and Family It is very observable there are elsewhere the footsteps of National and Family Religion though more rare in that very time as in Melchisedeck who was King of Salem of Peace and Righteousness and Priest of the most High God so incorporating Religion with his Government the same is to be found in Job and his Friends so that the Erecting a National Religion among the Jews did not supersede the obligation of any of the Nations to the National Worship of God though in Judgment past our finding out He so overlook'd them as to leave them to themselves for he never left himself without witness He ought to be so worshipped by giving them fruitful times and seasons and filling their hearts with food and gladness He was never far from them in that he gave them life and breath and all things and in him they lived moved and had their Beings so that they wâ—re without excuse when at any time his wrath was reveal'd from Heaven against them for not glorifying him as God and being thankful Belshazzar and his Nation were obnoxious to God for not Glorifying that God in whose hands was his life and breath and all his ways Besides those of the Nations that were near the Jews were allowed to unite themselves to the Jewish National Religion when the Laws of Nature were grown so dark and obsolete among themselves and though they were the sons of strangers yet God assur'd them a place in his sanctuary but because there was not provision enough for the multitude of the Nations within the Bounds of that Religion it was certainly at all times lawful and pleasing to God that they should have Nationally dedicated themselves to the true Jekovah though eminently known then to be the God of Israel and that they did not so gave reason always to his Wrath against them whenever he pleased to execute it But I hasten to the third Argument of nearer concernment to us The third Argument I derive from the Favour of Christian Religion Argum. 3 to National Religion of which I shall lay down several proofs 1. Christianity repeals none of the Laws of God that are founded in the very Nature of Things if therefore National Religion be according to the Rules of Essential Duty towards God if it be the Reasonable service of Nation It is certain Christianity does not remove it but restores and exalts it to the greatest perfection Christ came not to dissolve any of those Laws but to fulfil them that is to restore the Doctrine to its just Integrity where it was falsly gloss'd upon and if any thing was wanting in the former Revelation of it to superadd what might render it most complete 2. Of the same Nature is the second proof That if God not only for the sake of type and shadow which was useful for that State of the Church but for the sake of the real Goodness and Usefulness of the Thing it self pitch'd upon the National Form of Religion by his immediate Revelation to Abraham and Moses as I have already argued it cannot be suppos'd to be revers'd by Christ It remains therefore among those things that are written for our Admonition and Learning on whom the Ends of the world are come 3. Christianity vouches it self a Religion of the most publique spirit and intention and came into the world by the High Conduct of God to open all passages for Truth and Divine Knowledge among men as innumerable places in the Old and New Testament assure us so that the Gospel most evidently designs it self to be free and publique as the Heaven as the lights of it and the words of the Psalmist may well be apply'd to it The line of it is gone throughout all the Earth and its words to the ends of the world so far therefore as Naturalness and Publiqueness agree so far the thing is undeniable 4. Many expressions of the Prophets that went before of our Saviour and his Apostles that folâ—owed after have a particular Favour for National Religion To name some of a multitude Christ shall sprinkle many Nations He is the Desire of all Nations Go make Disciples of all Nations All the Kingdoms of the World shall become the Kingdoms of the Lord and of his Christ The Apostle magnifies himself as the Apostle of the Nations He compares himself with the Holy Priesthood while by Preaching the Gospel he was negotiating in the offering up the Nations a sacrifice consecrated and sanctified by the Holy Ghost the greatest sacrifice that was ever offer'd to God except that of the Son of God offering himself And this is the only instance of the Ministry of the New Testament resembled with the Priesthood of the Law or cloath'd with that Denomination of Priestliness use hath appropriated to it and that to no other office but of Preaching to Conversion Rom. 15. 16. But because I know the proofs from these Scriptures are lyable to be retrench'd by expounding them of the Diffusion of Christianity into the Catholick Church throughout the World and
themselves as well as persons wherein Religion hath prevail'd to such degrees as to be called National is conserv'd in those that are sav'd even as the honour of the Angelick nature is conserv'd in the holy and elect Angels as the humane nature in the seed of Abraham the father of the faithful of them that are saved in all Nations as in Isaac the seed of Abraham is called as in Isaac's children the children of promise are counted for the seed Thus the honour of particular Rom. 9. 7 c. Nations is treasur'd up in the elect of it so that if we suppose a Nation without Converts it is lost as to happiness or as if it had not been as the Tribe of Dan has no name among those Rev. 7. 5 c. sealed Tribes to which we had relation before And as the order of each Tribe is disposed according to the happy memory of the worthies of every Tribe and their more noble Acts in or for the True Religion as is observed by Interpreters and as there are degrees of Glory to every Christian according to the excellency of his Graces and services that abound to his account So the case is with Nations and Generations the more and more eminent men any hath brought forth the more it shall be adorn'd at that day It becomes a Diadem and Crown in the hand of God and is as the Isa 62. 3. 5. Prophet expresseth it as a Bride married by the multitude of her sons So that the last Glory and happiness of Nations is very greatly concerned in their common Faith and Religion and the nearest participation they have been capable of in one anothers holiness and piety and therefore the more they can do to inlarge and increase it the more they add to the common glory and salvation and do most ensure their own On the other side Although there be a lessening of honour to a Nation by the fewness of those that are saved and in the many of those that perish yet it is not so as that the Glory is counter-ballanc'd by the disadvantage for there is a much higher account of Glory to the Goodness Grace and Mercy of God to the salvation of Christ in that excellent state of Gods Creation in the elect Angels and the recovered parts of mankind in that new Heaven and new earth wherein dwells righteousness than there is depression of that Glory in those that perish and their contrary state so the the Glory of the Angelick and humane nature it self and so of Nations is more conserv'd in those that are saved of them than in those of them that are lost for there is a much more a much higher reign of righteousness and life asserted by the Apostle than of Rom. 5. 17. sin and death although Scripture and general observation give reason to fear there are more that perish than that are sav'd and however we cannot unfold the mystery of it This then stands as an impregnable argument for National Religion If it conduces so much to the future happiness and salvation of Nâ—tions and so to the more exalted Glory and salvation of all those that are zâ—alous herein and both these in a more National visible way than things are transacted before our eyes in this world but that there shall be some such future state whether at the the day of Judgment or throughout Eternity we cannot define yet that it shall be cannot be denied when so much of Scripture so much of Reason concur in it and so on the contrary that the irreligion of Nations towards the true God and Jesus Christ whom he hath sent shall be revenged by the most sensible apparent infamy contempt and wrath from Heaven in which those that have had the most malignant influence into such irreligion shall have a double measure and all this in a National way I know not what can perswade more to National Religion than so great a consideration And so I finish this fourth Argument The Fifth Argument for National Religion shall be only a complication Argum. 5 of consequential benefits flowing from true National Religion united in which may indeed be made use of to perswade union in Religion whether true or false yet they are only applicable upon true Reason to the true Religion 1. National Religion contributes to the most happy state peace and union of Nations Jâ—rusalem by virtue of its National Religion as the Psalmist says was as a City compact together now that which hath a fitness and aptitude by the very law of Nature and the reason of things to strengthen and corroborate a Nation may very justly be chosen by it for its own conservation and happiness upon that very account but especially when it is subordinated to better reasons too and of a much higher nature Every one therefore should give the advantage to National Peace by consenting in National Religion so that we lose not the truth of Religion for the sake of National Peace which may be supposed too to rise from a National Religion though false But National true Religion is a means fitted by God to the peace of Nations and such a means as is acceptable and well pleasing to him First For the sake of Religion for Unity in Religion gives excellency to Religion and makes all the services of it more acceptable as I have already shewn It is also well pleasing to God as it cements the peace of Nations which is of high price with the God of peace and Christ the Prince of peace who hath commanded us to seek peace and pursue it To study to be quiet to live in peace as much 1 Thes 4. 11. Rom. 12. 18. Prov. 6. 19. Mat. 5. 1. Psalm 133 as lies in us and if it be possible with all men who hath branded the sowing discord among Brethren as one of the principal Abominations to him but hath blessed the peace-makers owning them as his children He hath made truth and peace the stability of any time these are the pillars that are the Lords and he hath set the Nations he loves upon them Behold how good and how pleasant it is for Brethren to live thus together in Vnity It is like the precious Oyntment of the Sanctuary and the Dew of Heaven where it is found the Lord hath commanded the blessing even life for evermore Thus Religion by being National is freed from the charge of being a design and occasion of disturbance Thus the Hearts of Princes safely trust in it thus it becomes the very ligament and sinews of Government a pia mater to the sacredness of Authority and makes Soveraignty easie and sweet both to Prince and people What but Truth can be weighed against this Peace And that not all Truth but Truth dwelling so near the essence of Religion the very purity of Divine Worship that as it cannot be sold nor parted with so it may not be concealed A man may not have it to himself
but with his Mouth must make confession of it to salvation 2. True Religion becoming National hath the desence and security of National Wisdom Force and Strength against false Religion and its force and endeavours to expel the true and become National it self For a Nation divided against it self in Religion how can its Religious Interest stand When though the main be agreed yet if differences of an under nature are managed with high exasperations it must needs endanger the staple Religion it self by weakning dispiriting and dividing the strength that should ingage for it while every one takes care for his private sentiments and is jealous of being undermined or oppressed in them the publick and common Religion cannot be environed and defended with that vigour and union A Nation united in Protestancy is the greatest Bulwark against Popery what can single Interests do in this case Even Experience teaches those that dissent from one another in many things even in National Reform'd Religion to acknowledge this Union the Fort-Royal against the hostile Invasions of Popery which should conciliate them as far as is possible among themselves 3. True Religion as it is National secures best against those undermining Enemies of Atheism Heresies Enthusiasm wild and monstrous Opinions Prophaneness neglect of all Religion Coldness Lukewarmness which take shelter and manage their defence from the divisions in the Religion of a Nation setled and confirmed into avowed Sects and several parties but National Union in a true Religion strikes them both with fear and shame 4. The benefits and blessings of publick Religion as before declared come down upon a Religious Nationa and all the truly Religious parts of it both in this world and in that which is to come according to the strength of the Union in National Religion And this is an interest far greater than that of Trade warlike Defence or the policy of Cities or Kingdoms Accursed therefore be that Irreligion or Disunion that enfeebles it He that lives without God in the world as to the worship of him and he that prodigally commits waste upon a Religious Principle is worse than they that by riotous living or idleness do their part to impoverish a Nation He that upon Division retires from the publick Religion without necessity takes his Interest out of the National Bank or bottom or sullenly lets it lye dead Such kind of partyings in Religion without necessity are like the Hetaeriae or Cabals in Civil Government Consultations without respect to the publick and so the great damage of it an injury of great guilt seeing we owe so much to the publick And so I have done what I intended in the arguing this point I shall now consider what may be objected to it as an occasion further to explain this whole Doctrine and the great Objections I can conceive in prejudice of what I have asserted concerning National Religion I reduce to these following Obj. 1. When God gave the great instance and pattern of National Religion especially as in a National Church how much otherwise did he found it than is possible to be derived from our Saviours Institution He begun it in a holy Root that sprouted out and grew and flourished into a Nation holy to God By his appointment they met together at Jerusalem in the solemn Feasts and Sacrifices as publique Ordinances The Priests and more especially the High-Priests were in most Authorirative Deputation from God between him and that peculiar people that they might unite all as in One. The Temple Altar and Holy of Holies were as the common Center of all the publique worship and a great sin it was to have multiplied any of these and so to have made a Division They had Prophets who were their extraordinary National Ministers their Office and Sermons closely relating to the general state Lastly their Civil Magistrates were under the strictest obligation to attemper their Government and Administrations to the Religious Laws given by God to that people Besides all this they had the Levites dispersed through their Cities and Villages to teach and instruct in the Synagogues the places wherein they assembled for constant exercises of Religion But now what a silence is there of all these things or any thing like them with relation to Nations in our Lords appointment His Apostles called men out of Judaism or Heathenism the then Religion of Nations into private and particular Assemblies called Churches under Pastors particular to them without any Rules for Christian Magistrates or expectation of service from them which argues he did not intend National Churches or if he did by the Prophets signifie any such it was not intended they should be in this dark and cloudy state wherein Antichristianism has so prevailed it is reserv'd for some more glorious State of the Church some more eminent appearance of Christ wherein such Prophecies are to be fulfilled 2. Hence it came to pass the only Instances we have in Scripture of Christian Societies the discourses of them the Rules in relation to them are all fitted to private and particular Congregations and where there are any such spoken of they are called Churches or Congregations so that there is no Association in Christian Religion mentioned but under the name of a Church to signifie Christian Religious Societies and Churches are all one so that there can be no National Christian Religion without a National Church But there is no rule either of a National Christian Religion in the New Testament or a National Church 3. A National Church or a National Religion must depend upon a National Magistracy the Church must be gathered in them the Religion established by them subject to their Laws and penal Statutes and beyond this those that cannot be every way compliant with the whole National Scheme are looked upon as enemies to or disturbers of the peace and Government of the Nation because the Government and the Religion are incorporate together whereas the Laws and Religion and Churches of Christ are all in him and depend upon him only how far is this from a National Church To give first an answer to these Objections together The Arguments already mentioned do mightily prevail with me that it is impossible Christianity should by any of its influences so much as suspend so absolute a Natural Duty upon mankind as this viz. to consecrate National Associations to God in National Religion but that it is always the duty of Christian Magistrates and people to unite in National Christian Religion Or that the Redeemer of mankind should cut off so great a priviledg of Nations as that to intitle themselves Nationally to God and his favour and blessing and to make profession of the wisest and only true Religion in the world or that the very proper and natural Glory of Christianity to make disciples of all Nations may not at all times be endeavoured by every particular Nation However the Prophecies may be more literally fulfilled hereafter in the purity and universality
and Divine Reasons are the only way of introducing it into Nations Beyond this is nothing but Popish Antichristian Ambition or wild and cursed Enthusiasm with all their salvage effects 2. Where there is National Religion even the National Authority is first Christianiz'd so that there is no Headship no Foundation but Christ and his Laws taking place upon a National State in profession of him If the Christianity then be removed by falshood taking place instead of Truth the Nationalness stays but the Religion the Candlestick is removed the Church is departed from it and retires where it may be enjoyed in its own Truth The form of the Church is the very same with that of the Catholick Church and Congregations As it is National the Headship Organization is no other than National but no more than the City of Corinth or other Cities or Regions made a Church of Corinth or those other Churches no more do National Laws or Magistracy make the National Religion Christianity if received settles there if not received or afterwards expulsed leaves Laws Magistracy Cities to themselves and so it deals with Churches or Forms of them of what kind soever 3. All Union in True Religion is free rational voluntary It owns no compulsion of Laws or Magistracy except in things morally good or evil so that in this only is the difference from National Agreement in other things that of Religion is voluntary and by consent Princes and Governors may be nursing Fathers and Mothers by honorary Rewards and Encouragements they may give all freedom to the true Worship of God and protect it by Laws they may fâ—nce it in with the strict observation of all moral observances they may offer and take care for the perswasions of Religion to be addressed to all their Subjects Many such demonstrations of their Love to true Religion are allowed by God but despotically to command or compel is not of the nature of True Christian though National Religion Christs Kingdom not being of this world refuses even the Magistrates Sword much more that of private force for the propagation of its most proper Interests Our Saviours Religion hates all things of violence and cruelty it is not of its Spirit he does all by instruments of his own And if Nations have made their Religion yea the Religion of Christ an essential of their Government yet if it be not according to the rule of Christ Obedience to and the good opinioof that Government is a lower and lesser Interest than Truth and O bedience to Christ Christ never intended Christianity for a Politick Engine or Expedient yet for the conservation of Government in its full Rights there is not a more concernful point of Christian Religion than the whole Doctrine of Patient Suffering with its reasonableness though it is unhappy for those Rulers that put Christians upon the exercise of it unhappy is that Power that is sealed to with Martyrs Sufferings Yet every man owes to God a strict account why he is not of the National Religion what reasons counterballance to him the great reasons given for National Religion and therein shall receive his Sentence from Christ If any upon just reasons desert a Congregation though but of two or three as I have at large set out is a little Sanctuary reserved to them by Christ with a faithful promise of his presence where it cannot be enjoyed in greater which are else though with some disadvantages in all other regards to be preferred for their publickness and not without great reasons to be refrained from or deserted If the Reasons are not of weight they stand at the Judgment Seat of Christ who are guilty of a Schism against the Laws of Christianity the Laws of Natural Religion the Laws of Humane Society and that according to the malignancy of it To draw this Discourse now to a Conclusion let me subjoyn some Rules by way of Inference of certain good effect to the management of so great an Interest as I have represented National Religion Rule 1. That the Religion offered for National should in the substantials of it be all of clear and undoubted evidence from the Word of God and sound reason from it and in indifferents or necessarily adhering circumstances prepared by so publick a Spirit as to project least of doubt and scruple that as Articles of Faith should be so fram'd as to beget no dividing Controversie but leave room to the particular Judgments of Men where points absolutely necessary are secured so all things of external mode or form should be so freely and generously design'd that every mans particular apprehension may be most at liberty without which the probabilities of the National Religion are surpris'd Rule 2. That in Circumstantials of Religion what is prepared and setled so that it cannot be alter'd by any private dispose nor allowed to any private choice without scandal to the publick Every man should consider his Liberty of Conscience on one side as on the other to preserve himself from scruple as in the Apostles instance of eating There is liberty on one side to eat all things but this does not determine to a necessity of eating that were not liberty If therefore there be a good reason an expediency not to eat the liberty is more conserv'd in not eating than in eating So it is in the use or not use of all indifferent things Where then as to the case we are now upon the advantages for publique Religion incline this way or that way to the use or not use of Indifferent Things It is our greatest liberty to move our selves that way and not to be deterr'd with the suspition of the loss of it by so doing This seems to be the Prophet Zachariahs resolution concerning the Fasts wherein those that would have them laid down and others would keep them still a foot differ'd He first shews them of no value with God then bids them love the Truth and Peace Zach. 8. 10. For though outward Forms Uniformity or Variety in them are of no account in themselves with God but either way in the Uniformity or the Variety They that serve God in spirit and truth are accepted of him yet the angry dissents and disagreements that dis-joyn the minds of men and disable the Union of Divine Worship is like the covering the Altar with tears of complaint and makes the offering unacceptable That there may be the Unity God is delighted in without Uniformity is plain by the Harmony of the Evangelists in their History of our Saviour where there is perfect Unity yet without Uniformity it is plain too by a consideration of Gods smelling a savour of rest in the services of the Church Universal where there is great Variety yet Unity But the contentions and quarrels that often arise about these things are the great causes of Gods displeasure what may most cure them is then most to be desired and chosen but what that is I will not be so bold as to prescribe
whether a strict Conformity upon Reasons in Government best understood by Governours themselves or a compassionate Indulgence most acceptable to Christianity Rule 3. They that without the violation of the true and substantial Rules of Religion can most see and use their liberty in these things and thereby become instruments of the greatest publique good are most acceptable to God They that do not Tythe the Mint and Cummin of Indifferent Things in National Religion and Worship with great noise and zeal for that is the greatest injury can be done to it but take them so far as they are instruments of Peace and use them in their own Indifferency for the greatest service to the publique They that insisting with any stress upon main things only are most earnest in turning many to righteousness These are they that shall shine as Stars in the Nations Firmament if not now assuredly in Eternity They that take advantage of the National profession to call sinners to repentance cause greater joy in Heaven than they that only think to secure themselves with the purer Societies Sure in this case God chooses mercy in seeking and saving them that are lost rather than sacrificing alone by our selves without regard to such Christ chose rather to converse with Publicans and Sinners than what look'd 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
Reason or Doctrine of Religion edifies or emboldens Conscience For although Conscience was made for the Divine Truth and Law of God which is the Truth and not for Scandal it was made so even and true to it that they which love this Law have great peace and nothing can scandalise or offend them that is either seduce or hurt them yet in this very Seat in this very Throne of the Divine Law in this Temple of God in this place of the Holy this Tribunal of the Soul that ought to be the Sanctuary of Truth and Righteousness and as a Tabernacle of Testimony does Scandal exalt it self as if it were from God and from thence it gives its Oracles but Conscience thus debauched and prostituted bears no more proportion to true Conscience than Antichrist does to Christ and is therefore a pseudo-Conscience an Anti-Conscience Conscience falsly so called 7. Scandal always dashes its own Principles of deceived Reason and false Doctrine upon some true and grand Principle of Reason and Doctrine of Religion For though every Truth of God is great yet there are of the first magnitude on account of which oppos'd the Spirit of God brands it Scandal more remarkably and hereupon though the Sin derived from Scandal may in it self seem small yet in regard of some stable Law of Religion made void and thereby Sin introduced it is a very great Sin though in a matter of its own Nature sometimes indifferent Now it cannot be otherwise but Scandal must thus dash upon Truth because as I have said it herein differs from simple Temptation that its rest is upon some false Principle of Reason or Doctrine of Religion it frames mischief by a Law and it must needs be that every false Principle and Doctrine must rush against some true one and though no Truth of God be small or Sin little and Scandal is always proportionable yet the wisdom of Scripture hath appropriated the name of Scandal to the violation of some grand Principle As I shall now in the next place for the further explaining of Scandal observe those Pillars of the Divine Truth and Law against which it throws and bruises the Scandalised Soul as the Sacred Books shall instruct us 1. The Eternal Being and Holy Government of God in the World according to those Righteous Just and Good Laws he hath given and according to which he will Judge and make Retribution to all Men at that great day is the Fountain and most Fundamental Principle of Religion So then whatever upon pretence of Reason and just cause undermines the Faith abates the Aws or dispirits the Obedience agreeable to so supreame a standard of all these is the Original and final Scandal Here all Scandal begins in the decay of the Faith and Fear of God and hither it returns It ends in a further loss of God and this upon offence taken that too much is required without reason This is that Eternal Rock of Truth at which whoever stumbles must needs be hurt wounded and grieved Thus was I grieved in my Heart and pricked in my Reins Psal 73. 21. saith the Psalmist on this very occasion Whoever falls violently against it it breaks him whoever contests to remove it and burdens himself with it it falls upon him and grinds him to Powder And yet against this speculative and practical Atheism hath in all Ages hardened it self and by shews of Reason and high Spirit been heaving and pecking at it and casting Scandals in all Mens way Gods retirement as they fancy it into the thick covering of the Clouds and the pleasure of Jâ—b 21. 14. walking in the Circuit of Heaven and not coming down in visible shapes of Glory and Power have given to ungodly Men the Boldness and a counterfeit of Argument to dispute against his Being and Government I say a counterfeit of Argument for with an Apparition of Reason from hence and an Insolency of Wickedness they Conjure down they Moâ—mo of Religion and the Goblin of Conscience as they esteem them Atheism hath always spoken stout Words against God saying to God Depart from us we desire not the knowledge Mal 3. 13. of thy ways What is the Almighty that we should serve him Or what profit is it if we should pray unto him Job 21. 14. It hath of old lifted up Men against God and stretched out their hand against the Almighty so that they have run upon God even upon the thick Bosses of his Buckler to mischief themselves to the utmost In the very days of Job there was this Counsel of the Job 10. 3. and 21. 16. and 22. 18. wicked as if it was the result of debate and serious consideration in a Senate of Atheists as if they had made the Experiment and found upon proof there was no advantage in serving God and no Man came by the worse in despising him It is not the invention of one Age of this last Age as if it might pride it self in finding it out Scripture hath not thought it against its Interests to record the strength of the Cause as it was managed of old in those Elder days of Job in the last days of the Old Testament in the time of the Prophet Malachi But over-runs it with a Flood of Truth and Eloquence even as God does as he pleases with a Deluge of Wrath. Yet present Impunity and the seeming confusion of Providence in the prosperity of the ungodly and the afflicted State of good Men hath been always a stumbling Block to sudden and short consideration Job significantly calls it Gods shining on the Councel of the Wicked as if it Job 10. 3. gave it a Lustre and Countenance Even good Men till they went into the Sanctuary of God and looked to the end of things have found it a Scandal The Psalmist acknowledges His Feet were almost gone and his Feet well Psal 73. 2. nigh slipped when he saw the Prosperity of the Wicked and Waters of a full Cup of affliction wrung out to the Godly Yet upon full discussion of the case he confesses it his Folly Ver. 22. and Ignorance So Foolish was I and Ignorant I was as a Beast before thee The wise King observed the Hearts of Eccles 8. 11. the Sons of Men fully set them in to do Evil because Sentence on an Evil Work was not speedily Executed God by his Patience sustaining and making wicked Men stand Exod. 9. 16. even when they deny him is the occasion of their more dreadful fall for their Foot will slide in due time to their Eternal Ruine how slack soever God is misdeemed he will be a swift Witness of his own Being and Truth and the Avenger of his own Glory Now so far as any Man hath either in secret Suspicions or in the silent Murmurs of his Soul said There is no God or vanquished the prevailing Awes of God so that Conscience hath been emboldened or edified or so much as silenced or dumb
and a forgivness of seventy seven Injuries in a day upon Acknowledgment Mat. 18. 22. Luke 17. 4. and Repentance been taken care for that Love may be continued The forgivness of God and Christ is set us as an Example and that it may the more affect us the odds between our Offences against God and all Trespasses against our selves is stated as disproportionate as ten thousand Talents to a hundred Pence But however Men think they may justly not love where there is a difference in Divine matters in matters of Religion This is the cause of God and Truth and yet this is generally but the greater Scandal for when the things that Christians differ in are small and that they agree in great and momentous things it is evident the Integrity Honour and Interest of Religion should much more unite and indear than little Interests divide In things that are evidently contrary to Divine Truth and the Law of God there is a just denial of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to that Evil he travels with as the Apostle John the great Minister of Love teaches us and a Method for Reformation or Rejection as our Saviour agreeable to that Law in Leviticus prescribes us not to smother our Mat. 18. 15 c. Lev. 19. 17. hatred or disgusts in silence and reserve by concealing the fault a constant cause and store for our Anger or Ill-will but to bring it to an open procedure that either our misapprehension may be rectified or the person reformed and so our love either way restored or a just reason appear not for our hatred but for our limitting the extent of our Love In such a case it ought not to be as is due to a Christian but to a Publicane or Heathen who is still the Object of our Love but not of that kind that degree of Love adjust to Christians but this must be in a case clear and evident not every Dispute The Truth of Christian Religion and the great Design of it is the Salvation and Happiness of all the Servants of Christ and with an Universal Favour to Mankind and this is preserved only in Love Every thing then that cools and destroys Love under a shew of Just and Right is a Scandal because it overthrows Christianity which is indeed a Religion of Love and makes a man of great Name Pretence Authority in the Church a nothing It is a Scandal for it rises from Scandal it hath the ill effect of Scandal both ensnaring and destroying and it tends to further Scandal It rises from Scandal he that does not Love hath some Lust some interest of Profit Dominion or Pleasure that he serves under a name of Religion They that cause Divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisions in affection taking advantage Rom. 16. 17. of Dissents in Opinion these serve their own Bellies That Lust which they cloak with Religion that baser Interest they cloath and cover with a better name that Lust so disguised deceives them and enslaves them under it self This moves to further Scandal every one that does not comply with the humour of this Lust and serve it he appears as the Irreligious or the Factious disorderly Person hereupon he must not be received or continued in the Love due to a Brother a Christian though the case be nothing at all to true Christianity Our Saviour as aware of this in his so severe caution of not Scandalising little ones immediatly subjoins those dreadful Precepts of cutting off the Right Hand c. that Scandalise our selves as implying they are the great causes of our Scandalising others This still moves on to further Scandal Scandal to Strangers who thereupon look upon Religion as Austere Morose and Cruel and so are discouraged from coming in to it Scandal to those whom our Saviour calls the little ones in Christianity whom it may be he so calls not that they Marc. 9. 4◠are always so in themselves when yet despised but because they may be only so in the Eyes of those that despise them and think not the honour and regard owing to Christians due to them or because take the meanest in Christianity or those we think or are indeed in most danger to be lost our Saviour in a Scheme in a Figure of little ones would represent they ought to be the most cautiously and tenderly treated Lastly They themselves become Scandalised too often to much higher degrees of Scandal hereby even against those things that carry the truest and most genuine Spirit of Christianity because they would go as far off as they can and be most unlike those from whom they dissent in some things that neither their Praying their Preaching their Phrase and manner of speaking must be accepted by them till they even desert the Examples of the very Scripture it self in those things and come too near Burlesquing the Sacred guise of them or at least what is so nearly united that the reproach that falls upon the one falls upon the other also and all that they may be sure to stand far enough off from the adverse purity of what they have espoused whose Opinions while they seem to strike the things most agreeable to Scripture are the Sufferers too often But he that loves his Brother has no occasion of this 1 John 2. 10 11. sort of stumbling which is not far from the Apostles meaning because as his Soul is rightly compos'd and not Clouded with dark and black passion so he hath no Temptation to dislike any thing in true Christianity out of Hatred to his Brother who professes it but an additional Obligation to keep the Truth entire out of Love to his Brother who is united in it with himself and therefore it is said hereby we know we love the Children of God when we love God and keep his Commandments when our love to them ingages us the more close in a Religious Union with them He that hates his Brother is ready to fall out with every thing that he is for and knows not at what he stumbles whether it be truly of God and Christ or not and so is no just occasion of stumbling though he stumble at it 1 John 5. v. 2. 6. The Government and Authority God hath vested in Conscience to understand with God for it self and the Soul and to guide it self according to his Command who is its only Father and it ought to have none upon Earth beside him even as Christ is its one Master is a Grand Principle of True Religion And this is of so great concernment that though the thing be good a Man does yet if he does it not upon a Judgement a Sense a Dictate of Conscience or if that he refuses be truly Evil yet if it be not rejected in the same manner upon the same Motives neither the one nor the other arises to a Religious action or is accepted with God as done in his Fear but is a vain honour of him
Now to the discharge of Conscience in this it s so high Office and Trust it owes to it self and the Soul that it be richly and abundantly furnished with the knowledge of the Divine Will and the Word of God dwelling in it that seeing it is both the Scribe and Doctor or if I may so speak the Bishop of the Soul within it self it be as the good Householder that brings forth out of his Treasury things new and old that it attend to all Means of Instruction for the Kingdom of Heaven entertain all Wisdom lift up its voice for it seek it as Silver and search for it as for hid Treasure And that its influence may be powerful and effective upon the Soul to all Holy and Heavenly Obedience there must be a just preservation of its Authority and good Conduct that so it may promote the Soul into all goodness having gained a high Reputation and Honour by the success it hath had already and the comfort and good expectation it raises within the Soul upon its happy Government For the upright man from this vigor of Conscience holds on his way and grows stronger and stronger and Job 17. 9. Prov. 4. 18. the way of the Just becomes as the shining Light that shines more and more to the perfect day And therefore one of the principal Scandals Scripture remarques upon is this When Conscience upon any Sollicitation upon any Insinuation or Usurpation upon it betrays this Trust and surrenders it self to any other Dictate or Authority but that which is Divine and that shining within it self and so assuring it by its Rationality Goodness Purity Majesty that it is from God To take any thing upon trust from Men that it does not try and examine or to let go any thing it hath so tryed and examined and found good upon any pretence whatever is indeed to be Scandalised that pretence that does so assume over it and prevail with it against it self Scandalises it For the charge of representing to the Soul the Authority of the Divine Laws is committed to the Conscience the supream Moderation is in God and the Divine Law yet it is transmitted into the Soul it enters thither through the Dictates of Conscience whatever then so imposes on Conscience as that it recedes from its Government Scandalises it for the Government of God is lost also thereby And though Conscience cannot justifie a man in any error nor ought to possess a Man with unnecessary scruples yet still the main Government of Conscience deriving it self from God and the true understanding of his Will is by no means to be shaken For Man as a Rational Creature as a Creature of Religion cannot obey God but by the Mediation of Conscience He must know and judge within himself what is the Divine Law and obey it If he does in Conformity to that Will and does not know it it is not true Obedience because it is not Religious it is not reasonable or rationally Religious Obedience The Obedience of God is seated in the Judgment in the Conscience if these Reins are slack and loose if this Golden Bridle be neglected Men know not whither they may run upon what they may be driven and never discover the danger A man cannot distinguish what is from God from what is not if this gust of the Soul be not quick vigorously exercised and left free Conscience may be instructed advised perswaded yea even menaced and terrified by the Applications of the Word of God to it nay it may be over-ruled by Lawful Authority wherein it turns Apostate or Renegade to Natural Religion yet it can never be Lawfully depos'd or put out of Authority The Mystery of Faith the Rule of Obedience the Consolation and Vigor of the Soul are all preserved in a pure Conscience and Shipwracked together with it Now because Conscience is placed by God in this great Trust and Dignity it becomes and it must needs become so great a matter of Scandal as the Apostle discourses when Conscience not duly regarding its own light and inward Sense surrenders it self to a forreign Rule steers it self by a compass out of it self says another shall be wise and see and Dictate for it and so gives up it self in an implicite Faith and blind Obedience Here is Scandal in its Delusive Deceptive Power a Man thinks it modest cautious a point of Honour and Subjection to those that are above him to be carried by an Authority out of himself Conscience hereupon deserts its own Principles and its own place in directing according to them Upon this it falls into all the miserable consequences the mischief of Scandal Conscience is wounded grieved weakned and lies prostrate and without Repentance the work of God in the Natural or new Creation is destroyed and even the Man for whom Christ dyed perishes God hath concredited the Keys of Knowledge and Jurisdiction within the Soul to Conscience alone and I cannot find that it can be at all excused in resigning them into any Hand but his that gave them no not to an Angel from Heaven The Ministers of Religion and Magistrates in their place have these Keys as they are Administred without a Man to offer and press upon him all considerations of his Duty But every Man must see with his own Eyes and not anothers for him he must be enlightned by Beams and Rayes that shine within his own Soul He hath a private double Look upon himself and none may open and shut but Conscience in and with God whoever else does becomes a Father and a Master upon Earth to him in the place of God and Christ Upon this account the Apostle lays down these three Rom. 14. 22 23 great Positions 1. That whatever is not of Faith of a free and full perswasion of Conscience is Sin For though the Natures of things cannot be changed in themselves yet as we are conversant in them it is an undoubted Rule Bonum oritur ex integris causis Every thing conspires to and concerts Good but Evil being a declension and fall from Good every degree of fall or aberration from Good is Evil and this Plenipotence of Conscience committed to it by God is a prime necessary in every good thing and the want of it greatly evil though it hath not an Omnipotence of changing Nature it self 2. From hence it follows he that does and doubts in what he does is condemned in his doing whatever the thing be in it self because to him it is so far Evil that he does it against that Domestick Authority of Conscience 3. He is a happy Man that especially having fallen into doubt in doubtful things is come to so good a Resolution as not to condemn himself in that wherein he allows himself He that hath a good assurance rising neither from Ignorance nor Carelesness is a happy Man by way of Eminency It is a rare and extraordinary happiness and he that hath not but is perplexed with Doubt ought not
Scandal playing it self upon Indifferents 4. The great Considerations against pressing Indifferent things when they are come into Scandal so much as by Example 5. The Answer of the several Objections that may be used to disparallel Indifferents because of other Circumstances with these Indifferents I begin with the first the stating the Nature of Indifferents with relation to God in these four Characters of them 1. They are things in themselves Lawful Innocent and in their Use as of themselves no way displeasing to God So the Apostle pronounces with great boldness and earnestness of Meats that were forbidden under the Law of Moses I am saith he in respect to them perswaded by the Lord Jesus there is nothing unclean of it self but all things are pure In the Case of Things offered to Idols he declares All things viz. of that kind are lawful that is with regard to the things themselves if they are used aright if they are taken by the right Handle Although Meats have been offered to Idols yet there is no such thing as an Infinite Evil that can taint what God hath made good There is one God the Father of whom all 1 Cor. 8. 6. things are originally and we in him and for him and in or for no Idol or Demon There is one Lord Jesus Christ the Mediator by whom in a reconciled and attoned State after the great Corruption and Curse by Sin are all things and we by him and by no Demon-Mediator or Intercessor This Right Title Claim and Propriety of God and Christ no Demon can expulse God and Christ so fill all things that an Idol can be but a Nothing 2. These Indifferents or the Use of them cannot commend us to God as of themselves we are not the better if we eat or the worse if we eat not Meat commendeth us not to God 3. There may yet be so Religious and Advantageous Use of them as that they may by the observation of all due Circumstances and the elevation of them to the best and worthiest Ends be Occasions I say Occasions onely of Religious Service and Glory to God and that on either side which shews their Indifferency for one side may be made an occasion of Religious Action as well as the other and so neither side obliges us more than other He that eateth eateth to the Lord and giveth God thanks He that eateth not to the Lord he eateth not and giveth God thanks He that eateth Meat offered to Idols in Gods Right and not in the Right of the Demon is a Partaker by Grace or Divine Bounty through Christ For the Meat is Gods and his Provision and the Idol to him that understands hath nothing to do with it and therefore he giveth God thanks and not the Idol It is in relation to these things the Apostle commands Whether you eat or drink or whatever you do that is or not eat or not drink do all to the Glory of God 4. They may be used amiss both ways In some Circumstances It is good not to eat Flesh or drink Wine even while the World standeth They may in some Circumstances be inexpedients and not edifie that is by a diminutive way of speaking run counter to the Ends of Edification and Scandalise others They that have knowledge concerning their true nature and the best use of them may yet so use them as to sin against the Brethren and wound their righteous Conscience and so sin against Christ But they that Eat without knowledge Eat so as to Eat with Scandal to doubt and be damned in their Eating On the the other side they which use them not that Eat not that will not Eat may so not Eat as to turn them into another sort of Scandal while they grow superstitiously affraid to touch taste or handle and therefore he that useth Indefferent things aright only makes use of that side of them he chooses as an occasion or acting â—o the Glory of God as he desires to do in all he does without placing any weight on either side of the things themselves The Christian fully perswaded in his own mind to eat eateth and giveth God thanks but knows meat commends him not to God makes it no matter of Religion to eat and so in case of Scandal forbears it The Christian that eateth not maketh use of the liberty he hath as in an indifferent thing not to eat either meats unclean according to Moses or things offered to Idols without laying any stress of Religion upon his abstinence in either but only the assurance he is not the worse in not eating and thereby avoiding the inconvenience of either doubting in himself or scandalising any other In the same manner he maketh use of his liberty in distinguishing a Day upon any good occasion that was distinguished under the Law without observing of Days as a point of Religion but only places a Religious Action on that Day according to the liberty he hath in an indifferent thing And so avoids the Doubt in himself of not observing what is Commanded and the scandal to any other But now he that not eating slips unawares into a surmise of Evil in the things themselves and that he does a great act of Religion in not eating and so dares not touch taste handle or he that would gain as he thinks upon God by observing Days he falls into the Scandal of making his Weakness a part of his Religion even as he that for the vaunt of his liberty eats licentiously and carelesly of others or thinks in eating he does God service or in eating slides into his old awes or pangs of Devotion to the Idol and eats in his Right to his Honour and so is defiled or lastly eats when he is in doubt of the lawfulness upon the credit of Example which is the proper Scandal the Apostle aims at Now from all these Characters it is most evident 1. Indifferent Things are far below the Scale of Divine Institutions though these Institutions are but Positive and not of Eternal Goodness and Righteousness All the Appointments of God and Christ are lifted up into that state the Divine Appointment designs them to and shall if used according to those Appointments be made efficacious to those Ends for which they are appointed according to the effectual working of that Power and Grace from which they received their Original So that they do make us better they do commend us to God if we observe the Will and Law of God concerning them and we are the worse in the sinful neglect of them according to the degree of neglect 2. They are not of the Scale of those things wherein that Order of which God by the very laws of Rational Nature is the Author stands and not of Confusion so that though this Order runs or ought to run along and conduct all Humane Actions and so is not in it self a point of Religion yet when it is applyed to Religious Services and Actions doth indeed commend
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
Interpreter is immediately assisted by the Holy Spirit to give such an Interpretation that else could not be found by any Created Sagacity or Industry in such particular Places of Scripture either from the Importance of the Words the strength of the Context or Scope or in the Analogie of Scripture comparing Spiritual things with Spiritual Quest What are to be understood to be Motives of Credibility in so great a Case Answ The Divine Sense of an Interpretation agreeable with all those so self-evident Notions of God and all Goodness the Weight and Gravity of the Matter The Authoritativeness of Scripture Language and Elocution Miracles Agreement with all former Scripture Awes upon the Conscience Inward Illumination of the Holy Spirit in its Sanctifying and Heavenly Influences breathing in it and with it These are a Divine and Publick Presence and absolutely constitute further Scripture even as they illustrate and put a greater Splendour upon former Scripture and compleat it Quest Who were such Interpreters of former Scripture Answ The Prophets were such Interpreters upon the Law in their Time even all that writ after Moses who either by Histories compiled by such Divine Inspiration gave Examples agreeable to the Scope of the Law or by Sermons stirr'd up to the Obedience of it and reproved the Disobedience or by Divine Meditations Discourses and Hymns display'd it or by Prophesies foretold the Government of God in his Church and in the World according to it but especially accommodated all things in it under Prophetick Veils to Christ and the State of True Religion under the New Testament All the Prophets from Samuel and all that followed after as many as have spoken foretold likewise of these days All which together fill up wholly the Spaces of Scripture in the Old Testament Quest How did the New Testament and the Writers of it succeed in this great Office of Expounding and Summing up Scripture in this Publick Divine Authority Answ They were above all that went before them For John the Baptist than whom a greater Prophet among them that were born of Women had not risen yet he that was least in the Kingdom of God in the more explained State of Christianity was greater than he Quest How is this Notion of Publick Interpretation contradistinguish'd to Private made good out of Scripture it self Answ From the Apostle Peter who expresly tells us Scripture is not of any Private Interpretation Whose Sense in that place is very necessary to be pursued both as it much clears the Nature of Private Interpretation and also strengthens the Foundations of the New Testament as laid in the Old Quest But you know the Original Word there used and translated Interpretation is by some understood for no more than the Prophetick Declaration or Interpreting the Mind of God revealed by Inspiration and by very many another Word signifying Inspiration it self oâ— the Illapse of the Divine Spirit in those Prophetick Revelations is preferred to the Word translated Interpretation as the more genuine Reading Answ I know the Current of Expositors both the ways you mention but against them both there is this great Reason No other but Interpretation and that strictly taken will fit the Apostles Purpose Quest What was the Apostles Purpose Answ To assure the Jewish Christians in the Truth of Christianity out of that more sure Word of Prophesie in the Old Testament Quest Was it not then to the purpose to assure the Divine Original of that Word of Prophesie and to assert its immediate Descent from the Publick Holy Spirit Answ That indeed was necessarily suppos'd and included or rather concluded on all hands but not the close Point in discourse For the Sacredness of the Old Testament being agreed both by Jews and Christians the Apostle commends the giving heed to it as to a Light that shone in a dark place a great Lamp shining when all was dark and deep Night about till the Day of the Gospel dawn'd and Christ the Day-star arose in their Hearts by Faith Quest What was the precise Mark the Apostle was to aim at Answ To vindicate the true way of Interpreting this sure Word of Prophefie Quest Why was this so much to his purpose Answ Because the whole Stream of Interpretation of the Old Testament among the Jews run against Christianity Quest Whence came this Current of False Interpretation Answ Even from whence Interpretation might seem least of all to deserve the name of Private from the Scribes and Pharisees Doctors of the Law Elders of the People who vogued themselves the Publick and so Proprietors of the Sense and Interpretation of the Scriptures but as our Saviour says they had indeed taken away this true Key of Knowledge neither entring in themselves nor suffering those that would Quest How does the Apostle vindicate this Point Answ By a vehement Caution on those to whom he writ to measure from the Publick and Divine Original of Scripture to the Interpretation as necessarily to be Publick and Divine also You do well saith he to take heed to the Word of Prophesie of the Old Testament as yet more sure to you than the New can be if you do but know and well consider this first and lay it in the Foundation That Scripture cannot be subject to a Private Intetpretation whose Original you your selves together with us acknowledge as Publick as the Holy Spirit For can that be subject to the Will and Dispose of Man in the Interpretation that came not by the Will of Man but by the Supreme Motion of the Holy Ghost in the Original Quest Wherein lies the Strength of this Argument Answ In this If the Interpretation of Scripture be not as high as the Original so high an Original is to no purpose For Sense being more Scripture than Words and Interpretation assigning the Sense if That be Private All is Private at the Rebound and not Divine else a Divine Original shall be mismatch'd controll'd and even made servile by and to a Private and often a False and Unworthy Interpretation Quest Into what Vse and Effect did this Argument issue Answ To a silent calling them to compare the Manner and Kind of Interpretation used by the Lord and his Apostles and that other of the Jewish Doctors and then to â—udge which appeared Divine and from God which not and they would easily give the Preference to our Lord and his Ministers as the only Divine Interpreters Quest How then did our Saviour and the Apostles justifie their Interpretation to be Publick and Divine Answ By one of the two fore-named ways either from the evident Importance of some very express Scriptures of the Old Testament applied in the New as David's calling Christ who was his Son Lord which muzled the very Adversaries or by the immediate Presence of the Divine Spirit discovering what it had treasured and sealed up in such Expressions which Eye could not see nor Heart conceive till in due time the Spirit it self revealed them The Spirit that knows
Sinner the whole platform of Redemption by Jesus Christ is become like the Original Law of Righteousness by which Man was formed and Answers to it in all the Attributes of Perfection as therefore the Plot of Restoration by the Son of God infolds it within it self and answers every way exactly to it so that very Law and Doctrine of Holiness owns the Reconciliation and Attonement by that great Sacrifice as Equilateral to it self the Dimensions of one being found correspondent in the other and each to be Tryed one by the other so great a Sacrifice would be unnecessary if it had not so great a Law to answer so great a Law can be answered by so great a Sacrifice and only by that It must have that it can need it can acknowledge no other So then the one may be Measured by the other The Holiness Purity of such a Law violated requires such an Effectual Pacification and Purgation of Conscience such a Renovation as Christianity sets before us Such a Sacrifice such a Renovation or Sanctification by the Divine Spirit from it teaches us what an excellent Law was violated so often therefore is the Lamb made the Title of our Lord and Savour so oâ—ten it is Signally Recorded in the Revelation and the Names of the Apostles of the Lamb are said to be written in the Foundations of the New-Jerusalem to shew the weight of the Doctrine of the Christian Sacrifice in the Blood of Christ and the Holy Spirit breathing in and from it in Renovation and Sanctification 3. The Liberty that Jesus Christ hath brought in by his Gospel is another Equilateral Character of his True Religion to be Measured by each of the former and it also Measures them It is not a Liberty from Holiness it is not a Liberty from close application to the Redemption of Christ and not to need it on any pretence whatever but it is a Liberty from any Imposition that is Ceremonial and does not by its Intrinsique Worth and Goodness or by its Supreme Ordination from God center in the true Perfection of the Mind Conscience and whole Soul yea whatever God himself had Commanded the Jews is not only reversed but despised for the sake of Christian Liberty if it does not square with it so that no Yoak of Ceremonial Bondage is laid upon us by God himself that which had been is taken away and a Yoak of humane imposiing is under the Gospel-Anathema the Doctrine of Godliness of Redemption by Christ may be justly measured by the true perfection of Conscience To do well in things intrinsically good according to the Rule of Christianity and being inwardly purg'd and atton'd by the Christian Sacrifice do also truly measure this Liberty for on one side the Kingdom of God is not Meat and Drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serves Christ is acceptable to God and approved of Men It is not applying to the Blood of Bulls and Goats that can never take away sin but to the Blood Offered by the Eternal Spirit which certainly makes the comers thereunto perfect On the other side this Liberty lays not open the Inclosures of a Holy Life nor removes the Barriers of Justice against Sin if not satisfied and attoned by Faith in the Blood of Christ 4. Lastly That which answers to each of these Characters of True Religion is that is hath no Secular Interest no Interest of this present World that it looks not upon the things that are seen that are but for a Moment but on the things that are not seen that are Eternal such is the Godliness such is the Sacrifice such the Christian Liberty that their Uses and Ends are too great and large to center in Earthly things and though themselves are the True Interest of the present state yet they no way make it or the Grandeur of it an Interest but seek a Heavenly Country and City even as the Lord of this Religion said My Kingdom is not of this World Now as this measures each of the other Characters so each of them measures it such a Transcendant Holiness and Purity can alone see God in Eternal Habitations such a Sacrifice alone can have its Blood enter into the Holy Place made without Hands having obtained an Eternal Inheritance such a Blood speaks alone in the Heavens better things than the Blood of Abel a Conscience so free so perfected hath boldness to enter into the Holiest and none else These are all fitted and Consecrated to Eternity and Eternity to them Light and trivial Holiness Insignificant Ceremonies and Rites of Purgation a cumber of External Observations invented by Men can never enter within the Vail nor endure for ever And on the other side by such Divine Things to grasp at this World and a Patrimony on Earth is as gross and out of Square so that these things exactly measure one another and square together Quest How is the Four-Square City or the True Church adjusted to these Dimensions Answ In all these things I before mentioned in having these and these only in its Doctrine its Worship its Practice and Obedience its Discipline or Government Quest How is the False Church out of Square to all these Answ In that retaining the Profession of the Christian Religion constituted according to these and pretending an Imitation of them and the Miracles attesting them it hath been most extravagant from them by its Traditional Additions and Counterfeits of them every of which are a Violation and Irregularity from one or all of these Characters or equal Sides of True Religion a great Lie upon them with which they can never be brought to agree being not only an endless Variation from but a flat Opposition to them and a despiting them with themselves so strangely so monstrously mis-shapen and that in so great numbers that as in mockage to the many excellent things our Saviour did and taught so many that if they were all written the World it self could not contain the Books that would be written even so if all the numerous and prodigious excursions of the Antichristian Church and Antichrist the Head of it from Christian Religion by its indeterminable swarm of New pieces of Antichristianism should be written the whole World it self would not be able to contain the Volumes that would be written Quest But does not the Profession of so much of the Christian Religion in such an Eminence like tbe City upon the Hill that cannot be hid give it the Reputation of a most Famous Church if not the Catholick as it calls it self Answ Christianity so abused as in the Popish Religion is infinitely the more dishonoured for the Eminence of the Antichurch that so exposes it and it is only the Eminence of Antichrist sitting in the Temple of God and the exalting himself above all that is indeed and truly God in his Church and shewing himself that he is God in his Oracles Wonders and Miracles but they are
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
King of Kings and Lord of Lords and yet there extraordinary â—inisters in all things wherein they were not Commanded by God preserv'd the Just Rights of Soveraignty Thus the Word of God ought by ordinary Ministers to be faithfully declared by those who are called to do it and if it be so declared it hath and ought to have a Soveraignty above all Earthly Soveraignty both with Princes and Subjects and yet the Publishers of it and they to whom it is Published stand in their Just Distances and in all things pay the Homage due to Soveraignty by Obedience Active wherein they are not Countermanded by God or by Submission to penal Laws and Decrees made against them by the Supream Legislative Power of a Nation wherein they cannot Obey God and the Powers at once because so is the Will of God that they should by suffering for well doing put to silence the Cavils of the Ignorant or Malicious Quest But ought we not to expect that Princes should be the Supream Interpreters of the Mind and Will of God that so their Command and Superiority might be more absolute and because that Government that does not determine the Religion of the Subject cannot have so free a display of it self nor rest so secure as is necessary to Government Answ While the Holy Patriarchs Ruled who by the Laws of Nature more unsullyed so near the Creation by purer Tradition by Divine Revelation vouchsafed to them as occasion required preserv'd Religion Undefiled Supream Authority and Instruction in True Religion Resided in the same Persons yet even then their Authority in Religion was from the Evidences of Divine Truth even as afterwards in Moses Samuel David and Solomon who were both Supream Princes and immediately Commissioned by God as Prophets for wherever Men are Deputed by God either as ordinary or extraordinary Ministers of his Truth the Authority is not in Man but in the Word of God evidencing it self to be the Word of God When therefore the Patriarchal both Power and Holiness expired and the Revolt of Princes and People from True Religion grew greater God begun to Instruct his Church by Messengers sent on purpose and Separated betwixt Princes and Prophets Yea even in the time of so Sacred a Priesthood Established by God himself among the Jews he taught his Church very often by Prophets of an extraordinary and immediate Character And lastly by the Apostles Founded the Christian Church without any Consultation with or Concurrence of the Powers at that time in the World and yet those Apostles taught all Subjection to those very Powers until the whole was settled in the Canon of Scripture Consent with which is now the only Credential of a Teacher appointed by God however he be Ordinated by Men. Quest What is to be Inferred from hence Answ Especially that the Truth of Religion is so independent upon all Humane Soveraignty that it is to be accepted only upon Tryal by its own Evidences and not by those of Humane Authority This Treasure is therefore for the most part entrusted to Earthen Vessels not only to Men but to the Men of unguarded condition that the Excellency of the Power and Evidence of Divine Truth may be more apparently as it always is in it self of God and not of Man Quest What other reason may there be of Separating the Administration of Divine Truth from that of Princely Government Answ â—ecause each Administration requires the whole Attendance of those ingag'd in either except they are at least immediately inspired It is said of the Magistrate he is the Minister of God attending continually on this very Thing To the Elders of the Church â—t is said take heed to the Ministry thou hast received of the Lord that thou fulfil it Give attendance to Reading to Exhortation to Doctrine give thy self wholly to them make full proof of thy Ministry Be Instant Preach the Word in Season out of Season or without Season Publickly and from House to House Quest I desire you now to apply your Discourse to the Administration of Soveraign Powers in modelling and Circumstantiating Indifferent things in Religion what their Power given them by God therein is Answ That I may give you an answer in that I must observe our Saviours Distinction of the Things that are Gods and the things that are Caesars and his charge that the things that are Gods be rendred to him and the things that are Caesars be rendred to Caesar Now none of the things that are Caesars are his first but they are first Gods and given to Caesar by God God then hath intrusted Caesar with the rendring the things that are Gods to God that is to take care that the Obedience due to God according to Godliness Righteousness and Soâ—erness may by the making of Good Laws and by the Vigorous Execution of them be given to God and also that the good intended to whole Humane Nature may be preserv'd to it as a Service of great Acceptance with God for every Governour is the Minister of God for Good to every Man he is the Minister of God for Publick good But in the mean time all these Supream Notions are so Gods that they must not be changed by Magistrates or their Laws but must be rendered intirely to him as he gave them in the Glory of them not Adulterated or Imbas'd And especially in all things that concern God himself more immediately as in the Purity Spirituality of his Nature the Divineness of his Truth and Word the Service and Ordinances of his Worship and whatever he hath herein reserved to himself all these are so his that no Caesar hath any Power in or over them to add or diminish or make the least alteration So that though they may have great Power in many things relating to Religion to the Accommodation of the most External Exercise of it to Government and the Peace of Nations yet as to the very Religious Actions themselves and the Management of them they must be close confin'd to Gods Manifestation of himself how he will be Worshipped and to those things that are absolutely necessary to Moddel and decently to Circumstantiate that Worship and so it is to be rendred to God perfectly according to his own Pattern and the Magistrates Care is that it be so rendred if in things evident to Natures Light the Magistrates Laws have place if only to be known by Revelation the Magistrates Power cannot rise above the means appointed by God that is Instruction producing Faith and Obedience and not Compulsory Laws seeing Natural Reason may be Oblig'd but Faith is the Gift of God Now these things God hath by the Prerogative of his Divine Power reserv'd to himself and they are to be rendred to God distinct from the things of Caesar that is from all Civil things given by God to Coesar and so to be rendred to Caesar Yea even distinct from the Appendant Laws for the securing Justice and Soberness which though they are Gods yet
having not so immediate a Respect to him as Godliness or Religion are more under Humane Legislation in the particular adjustments to the General Ends. But both the inward Court of Religion or Divine Truth and Worship it self and the outward Court of Decency and Order are within such Limitations of the Word of God and the Laws of Nature that all indifferent things therein not prescrib'd by God are left to the freedom of every Man by God and no Power of Prescription ought to come there that a Man may not be either incumbered by unnecessary Observances or in danger to mistake them as having any influence into his Worship of God which ought not to have any and can indeed have none that is good Nor lastly be in doubt whether he do not displease God in adding to his Worship But if a Man can see his Freedom in all these it is serving out of Love and being made all things to all Men and going to the utmost he can in Obedience to Magistrates if a Man cannot see his Freedom but doubts of the lawfulness he is under as severe a prohibition of Compliance against his Doubt as in other Cases of Sin For the Sentence is Positive He that Doubteth is Condemned in doing the Indifferent thing he doubteth of and whatever is not of Faith or assurance it is pleasing to God or not displeasing to him is Sin Quest But this Doubt may extend to Civil Things and Indifferences there or to those Rights of Soveraignty and Grandeur of Supream Power God hath invested them with Answ When Obedience is enforc'd in such Things the Magistrate hath this to justifie him he is within his own Territories given him by God he requires the things that are Caesars upon Gods Donation But in Religious things â—e is within Gods Peculiar and so cannot be justified in that enforcement because the things are so peculiarly Gods Quest The great Question now remains what are Subjects to do when Authority stamps it self upon False Religion or enforces Indifferent things against the apprehensions of Conscience concerning their lawfulness so that they cannot Obey but with a doubting Conscience and the danger of that hath been already opened Answ There is one Rule in all these Cases even as it is impossible Laws of Injustice and Licentiousness when Soveraign Powers so Err in Government should change the True and Everlasting Notion of Righteousness or Soberness or those Eternal and Immutable Laws of them in themselves even so impossible it is the Laws of a False Religion should change those of True Natural or True Revealed Religion or the Laws imposing Indifferent things in Religion should take away the Liberty God hath given or the sinfulness of Obeying against Doubt of Conscience when a Man does not see that Liberty That therefore which is Eternal and Unchangeable must be adhered to and obeyed Quest How then is there a Subjection to Magistrates Answ The Subjection then is in this as in all other Errors of Magistracy in Cases of Justice or Soberness not to resist the Power vindicating its Commands by Sufferings and Penalties upon those that cannot actively Obey wherein Religion Justice or Soberness are contradicted which are Gods and must be rendred to him according to themselves who is able to make them recompense who suffer for Righteousness sake as he pleases in this World or most certainly in the Resurrection of the Just But if there were not such an absolute Legislative and Executive Power in every Community thus fixed and unmoveable and accountable only to God the Restless Love of Change would be always disturbing and calling to account Government and every Man take upon him to be a Lawgiver and a Justicier or indeed to be Licencious and Inordinate and as they could Consult and together Collect themselves into a Rebellion would enter into open Hostilities against it and so the ends of Government in the Peace and Order of Humane Societies be quite lost so that till any Principalities sitting on the Seats of Government are so bad as to retain less of the Uses and Ends of Government than they destroy and it can be made apparent endeavours of Change cannot introduce so great and general Mischiefs or that even Anarchy it self cannot introduce greater Mischiefs than that Government is the Author of which hath come to pass in few Instances till then I say we must fear the Lord and the King and not meddle with them who are given to Change For their Calamity shall rise suddenly and who knows the ruin of them both Quest But what are Christian Subjects to do when Titles of Soveraignty or Legislative or Executive Powers of Laws are Disputed either betwixt various Pretensions of Princes or where the bounds of Power and Rights of Soveraignty and the Liberties and Properties of People are in Controversie Answ I shall no more intermeddle in that than the Doctrine of Christianity does which leaves all those things to the Laws and Constitutions of Nature of Nations and of each Particular Country The Duty of Christians is to those Soveraign Powers whose Authority is Current whose Image and Superscription is upon all things Publick the Powers that are in being are to be Obey'd according to the Ends of Government already Discoursed that is for the Punishment of Offenders for the Executing Judgment betwixt Man and Man for the securing Common Peace in all Godliness and Honesty Our Lord and his Apostles intimate nothing either way to strengthen or weaken the Claim of the Powers then present but declare Obedience to them Prayers and Thanksgivings for them as they then were although they could not have the clearest of Titles Christianity as it is strictly the Religion of Jesus Christ doth not make it self a Divider over Men nor Decide such Controversies which are quite of another Cognisance yet it subverts no Rights it betrays no Liberties justly so called it reverses no Laws of Nature nor rescinds Constitutions and Compacts of Government but teaches Men to do all they can to preserve Common Good and Right determinable upon other Principles Only this the more clear ancient and indisputable the Titles of Princes are the more indisputable Boundaries betwixt Prince and People are kept the greater are the Obligations of Obedience of quiet and peaceable rest in that Obedience of the most vigorous Defence of the Power over us and the greater the Guilt of any of the Sins of Mutiny Faction Sedition Rebellion Quest The Discourse of the Power of Magistrates in Religion hath brought to my thoughts National Religion and a National Church wherein I desire your Instruction Answ I can but apply what I have said in general to this Particular Case which I shall endeavour to do to your satisfaction in these six Propositions Quest What is the first Proposition I am to be Instructed by Answ It is this That to join in True Religion with our Native Country or Nation is such a Law of Nature that cannot be reversed
For the sake of the True Religion we may be oblig'd to forsake not only our Country but our Fathers House and to unite to the Church of God founded in that True Religion yet in the mean time we must own all that is Divine Rational True weresoever we find it much more in our Native Country and if it be possible propagate True Religion upon it For we shall not only be judged in this World with our Nation but shall rise with it at the Day of Judgment in the same Station or Lott wherein we were placed in this World according to our doing good in it we shall receive our Reward with those of it that are saved who shall then survive in Glory and become as if they were the whole Nation the perishing part being lost as we therefore desire the prosperity of it in this World so ought we to endeavour by all means the Eternal Happiness of as many of it as we can by joyning with them and ingaging them in True Religion Quest I desire your Second Proposition Answ It is this That in a Political Sense National Religion is when Magistrates and the Body of the People joyn in the True Religion and Establish it by Law and devote to it the most Publick Advantages that the Largeness and Grandeur of such a Nation have in their Power fixing Characters of Civil Honour and ample Condition upon the Rulers of the Church and Communicating to them Magistratical Power in things pertaining to the External Defence Honour and Provision for the True Religion as it is National all which so far as it is Serviceable to the best Ends is acceptable to God our Saviour who is not the Author of Confusion but of Peace and ought to be Submitted to with Reverence both in Obedience to Government and also as it is done in Honour to the Name of God and True Religion The State of the Church in times of Persecution being not the Standard as to these things in the prosperous times of it Quest I now desire the Third Proposition Answ The Government of a Nation in Religion appointing and prescribing Liturgies Confessions of Faith Catechisms and Publick Forms of Instruction or Homilies they may be so far useful as when they are composed according to the Word of God to secure True Religion and the Publick Administration of it by so much publickly Ratified and requiring of all whom it Intrusts as Ministers of the Word of God under its Approbation and Maintenance to assent to the Truth of Religion so Compriz'd and Publickly to declare it by using them as is appointed But these are not to be understood to put Limits upon the Ministers of the Word first entrusted by Christ who are both in Prayer Preaching the Gospel and all means of Instruction to search into all the Scripture that is profitable for Doctrine Instruction Reproof and to Pray with all Prayer and Supplication according to the particular occasions and in that abundance and liberality of the Divine Oracles that they themselves may speak as the Oracles of God and Pray with the Vnderstanding and in the Holy Spirit and that all their Service may be matter of Bounty from their own Minds and not of Constraint and necessity as impos'd For how should they then as every Good Scribe Instructed to the Kingdom of Heaven bring out of their Treasure Things New and Old or like the good Housholder that hath made provision and laid up in store to that End In all these things Solomons Example is Great According to which the Preacher ought to be Wise and to teach the People Knowledge and give good heed and seek to find out acceptable Words that may be as Goades and Nailes not blunted with Common use Quest I now desire your Fourth Proposition Answ The Benefit of National Religion Established by Law is That every Subject of that Nation hath a Right to the True Religion so Established and may claim his Interest and Property in it as in all Things else legally due to him and is not oblig'd upon the account of Passive Obedience to desert or relinquish his Right in it any more than his Righteous Claim or Title to any thing else he enjoys by Laws and yet Trangresses no Rule of Christianity but hath the same Obligation to defend that his Right as any other Right whatever so far as the Laws of the Nation enable him nor can there be any Resistance to Government in so doing even as there can be none but it is the Duty and Trust of Subordinate Magistrates to adhere to the Laws in the point of True Religion as in all other Cases and of the Supreme Legislative Power of a Nation to foresee Dangers and prevent them by Additional Laws as necessity shall require And all this with the Prerogative due to Religion Quest I desire your Fifth Proposition Answ National Religion seeing it is design'd to Comprehend a multitude of Persons of most necessarily and unavoidably various Sentiments and Apprehensions must be so prepared as that with greatest Ease and Room to Consciences and Understandings of so many several Figures and Impressions there may be an Union in National Religion with least Scruple and therefore to give all the Liberty that Truth gives not imposing Arbitrarily because Religion as hath been said is Gods Peculiar and in that the Doubting Conscience cannot Obey farther than it sees the Divine Rule before it not in things Dark and Disputable because clear things are only necessary to Salvation not forcibly except when Natural Religion is Violated because patient Instruction Counsel and Ratiocination are the Divine Methods in giving and working Faith Quest I now expect the last Proposition Answ I shall give you the last and therein Conclude this whole Enquiry and Instruction and it is this The True Religion of the Word of God in a Nation or City does overtop all the False and Private Religions in it and become in the Sacred Register the National Religion In the Sacred Maps the Christians of Achaia were Achaia it self The Seven Churches of Asia were the Cities themselves And whatever Lesser Differences or Divisions this or that Name of Distinction may seem to make in National Religion yet the True Substantial Religion in all of them shall be one National Religion and become one Rod and Scepter in the Hand of Christ and the Nation be as one National Tribe and Church For let Men do what they can against it True Religion as it is the only Publick Religion and no Separation of Men from it however called Publick can make it Private so in what place soever it is it shall have the most Publick Character and the True Religion in all those that sincerely profess it shall be one True Publick Religion and those little Differences shall not cleave it into more than one Without the Change of True Religion it self there cannot be a Schism of a deeper Sense in it if Bitterness and Animosity Censoriousness and the Persecuting Spirit were away God will graciously Interpret Scruples on one side to a Jealousie for the Purity of Religion the freedom of the other to a desire to Propagate it under the favour of Laws and thereby to be capable of doing most Good In Heaven they now are all one and shall be one and the Envy Strife and Contention which the Good Lord Pardon shall be utterly Abolished This is the Honour of True Religion of Publick Divine Religion Now the God of Peace that brought again from the Dead our Lord Jesus that great Shepherd of the Sheep by the Blood of the everlasting Covenant make his Church and his Church in this Nation perfect in every Good Work to do his Will Working in it that which is well pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen FINIS ERRATA Page 36. l. 20. for scale read seal p. 70. l. 9. r. 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understood The excellent Wisdom Gravity of Natural Religion in the lives and actions of men especially enobled with Christianity would bring most of men except extremely bad or wild into an admiration of its excellency that even ingenuous shame together with general prudence would compose them against fugitive inconstant changeable giddy opinion Men are not so intractable as they are thought to these awful Laws if wisely propos'd The worst and wildest part would become in every mans sense due subjects for rigor whom so much reason and fair inducement would not prevail upon Steelly unfruitful unsatisfactory ceremonies loose principles and practises the want of that great presence of true Religion and an iron hand instead of it makes men Atheistick Sceptick and Fanatick ever teeming into vain opinion for want of solid goodness to rest upon But however sinful degenerate men will be bad every way Uniformity begets lothsome ignorance and formality That which is best in it self is to be chosen viz. That free air and light in which men may try all things and hold fast that which is good though evil adheres to that as to all good things Argum. 5. To conclude True Natural Religion hath a set of such self-evident principles that it will be enough to name them and yet if they were observ'd and obey'd universal peace and quietness could not fail to result from them 1. That every man hath the due care of his soul committed to himself so that it shall be no Apology for him in the sight of God that others whether Churches Magistrates or publick Teachers misled him it may be some abatement of condemnation to him and increase to them but it shall not Ezek. 3. 18. deliver him he shall die in his sin though his blood shall be required at the watchmans hand What reason then can there be or how can it be accounted for to compel that man with force to take that way he judges dangerous or drive him from what he thinks best for his soul To advise perswade reason him is commendable and charitable It is good for him to make the best inquiry and take the best advice But that he should be forc'd against his own sense is unnatural and barbarous seeing he must be wise for himself or if he scorns he Prov. 9. 12. alone must bear it This is to be understood in cases not evidently good or evil by Natures Laws In them there is no excuse against impressions of absolute authority Now how much would this tend to peace if it had its due observance 2. That Humane Nature should do all the good kindness and ease it can to it self in every particular member and remove all the evil discomfort and mischief it can in the same manner and no severity except in cases plainly destructive to general Humanity can be tollerable to true Humanity If this were mens Rule who would hurt or destroy in the world 3. That in all things wherein a man can without infinite hazard do it he should unite himself with the greatest Communities with lawful Governours with Nations and most comprehensive Congregations of Christians seeing that is most acceptable to God who would have all Nations to Rom. 15. 9 10 11. serve him all people to praise him It is most Humane and Christian it is also most a mans interest most safe and secure to himself 4. That wherein a man finds himself under a necessity of differing from any man much more from a Community he should deport himself with all meekness humility modesty love and charity that he may demonstrate it is truly his judgment and sense of conscience and not perverse humour that makes him differ that he is still a most lively feeling member in the body of mankind and Christians that in all things excepting the glory of God and the salvation of his soul interests too vast to be compounded for he prefers the publick before himself such a one can neither harm nor deserve to be harmed I have now dispatch'd what I intend concerning this first foundation of even Vniversal Peace recommended by Christian Religion viz. The general unity and uniformity there would be in Natural Religion if men would shew themselves men I will only by way of Conclusion reflect upon the usefulness of so great a Point 1. It justifies the great Creator of all who hath not left himself without witness amidst this great Deordination of his Rational creatures that he is yet a Faithful Creator Seeing he hath carv'd into their very Beings such a Law of Truth and Goodness that if they would but shew themselves men would have preserv'd them from the great errors of Vnderderstanding and Practise and as a Compass would steer them in the wide and disorderly sea wherein they now sail By this inward infallible guide if rightly excited to give its sense and duly applied they might find true Religion in this Babel of Languages concerning it And though it is very difficult and in the event through mans great corruption but not in the reason of things almost impossible without Divine Illumination so to excite and apply it yet there it is even within men so to be excited and applied and it is mens corruption only and wickedness that it is not of more use 2. To us Christians having the benefit of this Divine Illumination in the Word of God and in the hopeful assistances of the Holy Spirit the use of this Natural Law is much more visible and indeed chiefly we have the benefit of it and of such discourse as this upon it and our guilt more than twofold if we do not find it To us it may appear how inflexible a Rule it is how excellent the Religion of our Saviour is we may in every thing see by it what it is that is indeed of value among all our divisions What is that faith once delivered to the Saints we should be always in an agony for and what we may allow and condescend to those various Sentiments that are and will be as various as aspect the beauty and even harmony of Humanity and Christianity being not made up of Vniformity in such things but unity of love and charity is the true beauty the true melody here all would be a dead calm without some variety Thus as Christian Religion revives and now impresses Natural Religion so does Natural Religion corrected freed from its Interpolations corrupt Glosses restor'd and fill'd up where gaping chasmes had spoil'd the sense and contexture and anew imprinted upon us by Christian Religion give great light to Christian Religion For being thus restor'd and a natural light within us it is redintegrated to us in its great Office to be as the candle of the Lord in our spirits by which we behold the true and excelling Glories of Christianity 3. It therefore makes brief and compendious many great Controversies as they are made in Christian Religion I shall summarily instance in these Four 1. Those between