The Principle of Protestant Truth and Peace, Treatise 2

The Principle of Protestant Truth and Peace · Treatise 2

p. 1True Religion the Intereſt of Nations, or National Religion Demonstrated to be the Duty of Nations, &c.

Pſal. 79. 6. & Jer. 10. 25.

Pour out thy

Wrath

Fury

upon the Heathen Nations that have not known thee, and upon the

Kingdoms

Families

that have not called on thy Name.

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

For ſeeing according to a grand Rule in Gods Adminiſtration of the World, Nations that have no National Religion, and whoſe Nationalneſs therefore becomes Heatheniſm, and is ſo branded by the Spirit of God, (for ſo Nations in Scripture very often ſignifies Heathen, that is, Nations without true Religion), are lyable to the pouring out of the wrath and fury of God upon them: It does not only follow by the rule of Contraries, that National true Religion▪ or Worſhip of the true God, hath a ſtrong order to, and connexion with the favour of God; but as the poſitive Propoſition is the prime and original, and gives ground to, and contains within it ſelf the privative; ſo does this Propoſition, That Gods Anger and Fury is at all times ready againſt thoſe that do not know him, that do not call upon him as join'd in a National Body, or Society, being the p. 2privative, owe it ſelf to the other, being the poſitive; as ſhall be more fully made out in the arguing this Point.

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

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

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

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

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

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

This ſhould incline thoſe that are above, to the greateſt condeſcenſions, and thoſe that are beneath to the moſt free compliances p. 3poſſible, if they value Religion, and love their Nation, that at leaſt there may be union in National Religion, if there cannot be perfect Uniformity. For I am fully perſwaded, that upon a ſtrict examination of this Point, it will be found that National Religion (ſuppoſing it always the true) is the happieſt model of union in Religion of any upon earth, and moſt pleaſing to God, except that of the Catholick Church, whoſe union is in the Subſtantials of Truth, worſhip and practiſe, but comes under no other form or model properly taken: but except this, there is none ſo perfect to the ends and glory of Religion, ſo adaequate to the expreſſions of Scripture concerning the publickneſs of Religion, ſo encouraging and advantageous to the practiſe, ſo reconcileable with the peace of Religion and Nations, ſo preventive of the endleſs diviſions, and ſubdiviſions Humane Nature is apt to fall into, when it yields up it ſelf to a ſcrupuloſity, and Diſputatiouſneſs about Externals and Forms in Religion.

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

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

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

In the firſt place therefore it neceſſarily muſt be ſuppos'd and granted, That Perſonal Religion is the Fundamental Religion; even as a Nation, or even Univerſality of Humane Nature muſt become a notion without particular perſons, in whom all Communities ſubſiſt; even ſo muſt National, or Catholick Religion vaniſh into imagination, p. 4if it were not ſuſtained by particular and Perſonal piety; Nations and Families calling upon God, moſt neceſſarily imply and include the particular perſons of each doing ſo.

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

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

And as a man is thus conſider'd, he cannot nor ought to ſuffer himſelf to be impos'd upon, or commanded without Divine Authority; for as thus conſider'd, he cannot be forced by any, and he is accountable Rom. 14. 4, 12.Rom 14:4Rom 14:12countable only to God: He ſtands or falls to his own Maſter: Every one ſhall give account of himſelf to God; which is one of the greateſt Arguments the Apoſtle inſiſts upon for mutual forbearance in diſputable things in Religion; every man on this account ought to be 1 Pet. 3. 151 Pet 3:15able to render a reaſon of the hope that is in him, to himſelf and others; and not to reſt in an implicite faith. It will be no mans excuſe he was led or commanded into a falſe Faith, or Idolatrous worſhip.

Every man alſo upon this ſame account is bound to make confeſſion Rom. 10. 10.Rom 10:10with his mouth to ſalvation in his proper place and ſtation; and in a narrower ſenſe, yet a ſenſe as large as his capacity and rank, every true Chriſtian is a Pillar, and Ground of Truth; that is, Truth muſt 1 Tim. 3. 15.1 Tim 3:15be ſetled, and ſtrongly ſeated in his ſoul, and he muſt expoſe Truth, and bear it out in Confeſſion and holy practiſe, and is himſelf a Temple or Houſe of the living God, where God will pleaſe to walk and dwell; and therefore can be no way obliged to join with a Family, or any ſort of larger Community in a falſe Religion, though he ſhould ſtand alone in the true, or ſhould, as Abraham, forſake his People, or his Fathers Houſe to do it.

Yet notwithſtanding this, It is not good for a man to be alone, Gen. 12. 1. Gen. 2. 18.Gen 12:1Gen 2:18though in true Religion, if it can be otherwiſe; he is made for p. 5Society and is, as it were, imperfect without it: Herein he reſembles God in ſome low degree, in whoſe Image and likeneſs he is made. God is an infinitely perfect Being in himſelf, yet he hath pleaſed himſelf in communicativeneſs to all his Creatures, and in the attraction of all in their ſeveral kinds, eſpecially Angels and Men to himſelf; as if he was not ſatisfied in being holy, in being happy alone.

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

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

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

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

p. 6Yea Humane Nature hath taken this ſo for granted, that it is doubtful whether there ever was a ſociety in the world, politically united or not wholly barbarous, but it was cemented in Religion, though being ſo generally but falſe Religion, it proved no better than Heatheniſm.

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

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

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

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

Society in Divine Adorations is the ſtate of Angels and Saints in Heaven: It was deſigned to be the State of Innocency in this world. It is a Law that cannot be repealed; It is the perpetual Duty of p. 7Man: Fallen Nature hath a violent inclination to it, ſo that all ſocietyes conſent to walk in the name of ſome God, though miſtaken in the right object. But the word of God and Chriſtianity, as they moſt clearly reveal the True Religion ſo the neceſſity of Union in it.

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

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

In Heaven there is an Innumerable company of Angels, and bleſſed Spirits, in one general Aſſembly, to praiſe and worſhip God. The Scripture excites the praiſe of all the Earth, of all the world, of all Lands, of all People, Tongues, Languages, Nations, Kindred and Families; even the Heaven, and Earth, and things under the Earth, and the whole hoſt of them, are called in to concert the Glory of God, and nothing left out but Death and Deſtruction, which cannot praiſe him, becauſe never made by him: And when the Glory of God, as it riſes from his Creatures, is repreſented at its higheſt pitch, it is thus ſet out: And I beheld, and I heard the voice of many Angels round about the Throne, and the Beaſts, and the Elders, and the number of them was ten thouſand times ten thouſand, and thouſands of thouſands, ſaying with a loud voice, Worthy is the Lamb, &c. And every Creature which is in Heaven, and on the Earth, and under the Earth, and ſuch as are in the Sea, and all that are in them I heard, ſaying, as it were in one Quire: Bleſſing, and Honour, and Glory, p. 8and power be unto him that ſitteth upon the Throne, and unto the Lamb for ever and ever.

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

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

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

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

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

2. I argue to the publickneſs of Religion from the good it does to the ſouls of men. It is from hence the greateſt wiſdom to win ſouls; and they that turn many to righteouſneſs, ſhall ſhine as the ſtars. Now the offer of true Religion to them that had it not before, the perſwaſion of it upon thoſe that have not yet obeyed it, tends to their p. 9Converſion, Repentance, to their love and fear of God. They therefore that have the true ſenſe of theſe things in their own ſouls uſe all means out of love to the Glory of God, and to the ſouls of men to propagate them to others, which is beſt done by all publick acts of Religion: This is the original Law, from the very beginning it was ſo: Enoch the ſeventh from Adam prophecyed publickly, The Lord cometh with ten thouſands of his Saints. Noah was a Preacher of Righteouſneſs. This was the great zeal of Chriſtians in the firſt times.

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

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

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

3. The bleſſing and acceptance that Religion receives from the Divine Majeſty, is much greater for the publickneſs of it; even in this ſence, Two are better than one, for they have a good reward for their labour. In thss ſence their complicated ſervices are more forcible, their threefold Cord is not eaſily broken. Not that God is prevailed upon to any change in himſelf or his Government by the ſervices of his Creatures, though in a multitude; but he is pleaſed to found the occaſions and opportunities of his own moſt bountiful Recompences, in the drawing near of their greater numbers: For as p. 10when God was pleaſed to communicate himſelf more freely, he did it to a multitude of Creatures; ſo he delights in receiving back the glory of having thus communicated himſelf from a multitude alſo; and as there is more of himſelf in more of his Creatures, whether of ſeveral ſorts or of the ſame, ſo there is more of his bleſſing in their approaches to him.

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

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

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

Now all theſe expreſſions, reporting to us a great force in the publickneſs of Religious Duties, we know it is only from the agreeableneſs of this publickneſs with the Divine Will and Nature, and his holy Ordination, who loves his Saints, and knows their approach to him is an approach to their life and happineſs: And becauſe he loves all his Saints and Creatures the more of them in conjunction draw near to him, the more of his tender mercies have the occaſion to ſpread themſelves; for elſe all the Nations are to God, but as the drop of the Bucket, and the duſt of the Ballance; all their ſervices are not ſufficient to him for a ſacrifice to burn before him: He humbles himſelf to behold the things that are in Heaven, as well as thoſe on Earth. He with great delight yet looks to one that is of a broken and contrite ſpirit, and that trembles at his word. As one day and a thouſand years are both alike to the Infinity of God, ſo are a thouſand perſons and but one; p. 11as it is all one to him to ſave with many or few, ſo it is to be intreated by them in prayer, or accept their praiſe; but according to the wiſdom and holineſs of the Divine Manifeſtation in his Love and Bounty, ſo he is pleaſed to ſee his Servants draw near to him in an union of Love among themſelves, and every one having a claim to his favour, who is all Goodneſs, the united claim is ſtronger. He hears even the Ravens that cry, for they are his Creatures; if any man therefore could intwiſt their cry with his own in a general ſcarcity, he makes his own ſo much the ſtronger. He then that joyns the prayers and deſires of many with his own, doubles ſtill the ſtrength, as is manifeſt by the Apoſtles ſo often and earneſtly deſiring the help of prayers.

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

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

The ſervices of men not truly Religious, are not ſo acceptable to God alone, but are ennobled by the union of truly good men; for that they have ſuch a vertue is plain; even Job's Friends, though good men themſelves, received good by his offering their ſacrifices; and that good men may ſubject the ſervices of evil men to their own, is as plain by the Apoſtles rejoycing, that Chriſt was preached by thoſe that preached him out of envy and contention, for while his preaching Chriſt out of love, over ruled theirs, who preached the ſame Chriſt from worſer reſpects; all their preaching of Chriſt was ſo forcibly united with the Apoſtles, that it became as if it was wholly his own, & turned to his Salvation; the greater & truer Light drinking up the leſs, & the leſs noble which followed in attendance upon it; & ſo much more the p. 12prayers 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 p. 13and Singularity of theſe Holy men; Communicativeneſs in True Worſhip, though with Bad men; Singularity from Sin and Falſe Worſhip.

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

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

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

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

So Families though leſſer, were yet the firſt Kingdoms.

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

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

p. 14For a Nation or Kingdom is a part of Mankind canton'd indeed from the whole world, and the wideneſs of that, yet into a larger compaſs than Neighbourhoods, Towns or Cities, and is generally incloſed within ſome more remarkable bounds of place, as Seas, Rivers, Mountains; united by nearneſs of Manners, Cuſtoms, and Diſpoſition, ariſing from like Temperature of Air and Climate, freedom of Converſation and Commerce, having one and the ſame Language, but eſpecially as under the ſame Civil Intereſts, Laws, Government, and Legiſlative Authority.

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

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

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

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

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

For thus Religion may and ought to unite all the true Profeſſors of it, at what remove ſoever from one another. It may and ought p. 15alſo to paſs upon whatever bond of union there is in the world; but there is no ſuch union as Laws, Commerce, Converſation, common ſafety running all up to the ſupreme Government over that conjunction to graft Religion upon. All elſe is but conſent in the ſame unity of one God, one Lord, one Spirit, one Faith, one Baptiſm, which make the Catholick Church one Body, and joining with one another, preſentially in the ſame acknowledgments of God, when a concurrence of all things neceſſary happens to fall out, as cannot be ſuppoſed frequent in parts remote one from another, and of a divers lip or language.

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

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

But now in the Dependencies and Interweavings of all Civil Intereſts in Nations, there are not only thoſe voluntary and contingent correſpondencies, but ſuch as firſt grow out of the nature of Humane Society, and bind of themſelves to common true Religion; and then have the favour, encouragements, directions, obligations of Laws and Authority running like the ſame ſpirit into all the ſeveral parts of a Nation, and recommending that National true Religion as it ſtands in this Union that is firſt commanded by God, beſides much more free, ordinary, Actual Meetings in one and the very ſame place, and Acts of Worſhip. It is true indeed, the Worſhip of God allows our worldly callings, and the proviſions of the preſent life, and Relation, and therefore a Neighbourhood, whether it be the more populous of Cities, or Towns, or the more infrequent of Villages, hath the conveniencies of more ſolemn and ſtated Meetings, the ordinary fit ſeaſons of the Lords-day, and other ſolemn times of worſhip: thereupon National Religion is generally exercis'd in theſe leſſer Societies, even as the Juſtice and Execution of p. 16Laws; 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 Ʋniverſal 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 Ʋniverſal 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.

p. 17The firſt Argument ſhall be, that I derive from this prayer, I Argum. 2 have choſen to diſcourſe this point upon: and I lay it thus. The prayers, in which Holy men ſpake, as they were moved by the Holy Ghoſt, reſt upon ſome great Pillars and Principles of Divine Truth, and Argument: For particular caſes, in which they prayed, are brought to thoſe general principles, by an underſtanding inlightned to underſtand, in an humble ſenſe, even as God underſtands, and inflam'd with a Holy Affection, in a lowly Imitation of the Divine Zeal, wherewith God performs all his Holy Ordinations. Thus as Princes they have power with God, becauſe they offer him their Petitions according to his Eſtabliſhed Rules of Government, and his own Holy Will, concerning the things, wherein they pray to him.

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

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

I have purſued this the further, becauſe it gives a ſolution to that Doubt, how God without any change in himſelf hears prayers; and alſo aſſures us, this prayer being ſo remarkable, as to be twice us'd in the ſame words, moſt certainly bears it ſelf upon p. 18ſome certain principle, from which we may argue to general practiſe. The principle it reſts upon, muſt be this: There is an Eſtabliſh'd order betwixt the wrath and diſpleaſure of God; His Fury, and Vengeance, and the Nations, or Families, not knowing, not calling on his Name: and this is known by very light of Nature. His Wrath, according to unchangable Laws, is always prepar'd againſt thoſe that forſake him, and that Duty they owe to him, as Nations: It had been elſe a great preſumption upon God, and Breach of Charity to the Nations ſo to pray againſt them; which may alſo give us account of all thoſe Dreadful Imprecations, and Curſes, David, and other Prophets and Holy men pour out againſt their own Enemies, and the Enemies of their people; They are founded in their being Enemies to God, his True Worſhip, Love, and Service, and as ſuch their Final Deſtruction was decreed againſt them by the moſt Righteous Laws of Divine Government, made known unto thoſe Holy men, and ſo they prayed for it as publique perſons, and not out of private Wrath and Revenge: but this by the way. I proceed now in the main Argument.

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

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

Yet the Obligation to National True Religion is much more evident from theſe Holy men, praying down Wrath upon them that know not God, and that call not on his Name; then it could have been from the praying for his Favour to them, that did know him, and that did call on his Name; becauſe his Favour might p. 19have been vouchſafed upon Terms much below our ſubſtantial and inviolable Duty: As many of the Jewiſh Rites might be Arguments for, and Pledges of Gods gracious Regard to the people, he had ſo diſtinguiſh'd, when the want of thoſe ſigns would not have argued to the effuſion of his Wrath and Vengeance, there being no natural, or poſitive Duty lying upon any, but the Jews to ſuch obſervances: There may be many Arguments for the Bounty and Favour of God from External Rites appointed by him, and obſerv'd by his people; though indeed theſe all refer to their Eſſential Duty, and argue nothing without it: Yet the contrary will not enforce to the oppoſite Degrees of Wrath and Indignation, becauſe they are not obſerv'd, when no ſubſtantial Duty is violated. Ʋncircumciſion, that keeps the Law, may have in the main the ſame ſecurity from wrath, with Circumciſion that keeps the Law alſo. Seeing then there is ſo great wrath againſt thoſe that know not God, that call not on his Name; It aſſures us, the Duty, the Obligation, and the Reaſon of it lye deep, that the omiſſion is ſo ſubjected to the Divine Revenges: and it is in this; A ſociety without Religion is a High contempt of God, a making fleſh our arm, and departing from the Lord, and ſo from his Favour and Bleſſing. A principality without an Inſcription, a Dedication to the Glory of God, to which all things are to be devoted, is like the building a Tower up to Heaven. A ſin like the ſin of Herod, when he let that Sacrilegious Applauſe ſink into him, and gave not the Glory to God, and therefore ſubjects men to be at any time ſmitten and blaſted by God; who has ſaid, Thoſe that honour him, he will honour; but all elſe ſhall be lightly eſteem'd, whether Nation or Perſon. It is not therefore only the Judgment upon the Irreligion of particular perſons, of particular Families, that is here intended, though this is included and ſuppos'd, but eſpecially upon the Irreligion of Societies, knitting and ſtrengthning themſelves without the True God; upon Principalities exalting themſelves, and not by and with the Almighty, and Supreme Majeſty.

On the other ſide, if there be a Duty, an Obligation of being publiquely Religious, there is a Bleſſing upon it, according to that Fundamental Principle; He that cometh to God, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him: that Godlineſs hath the promiſes of this life, and of that which is to come: And this muſt be firſt, becauſe as Righteouſneſs and Duty are before ſin, ſo Bleſſing and Favour are before Wrath and Diſpleaſure: p. 20Yet 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 p. 21that he gave them life, and breath, and all things; and in him they lived, moved, and had their Beings; ſo that they w…re without excuſe, when at any time his wrath was reveal'd from Heaven againſt them, for not glorifying him as God, and being thankful Belſhazzar, and his Nation, were obnoxious to God, for not Glorifying that God, in whoſe hands was his life, and breath, and all his ways. Beſides thoſe of the Nations that were near the Jews were allowed to unite themſelves to the Jewiſh National Religion, when the Laws of Nature were grown ſo dark and obſolete among themſelves; and though they were the ſons of ſtrangers, yet God aſſur'd them a place in his ſanctuary; but becauſe there was not proviſion enough for the multitude of the Nations within the Bounds of that Religion; it was certainly at all times lawful and pleaſing to God, that they ſhould have Nationally dedicated themſelves to the true Jekovah, though eminently known then to be the God of Iſrael: and that they did not ſo, gave reaſon always to his Wrath againſt them, whenever he pleaſed to execute it.

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

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

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

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

p. 223. Chriſtianity vouches it ſelf a Religion of the moſt publique ſpirit and intention, and came into the world by the High Conduct of God to open all paſſages for Truth and Divine Knowledge among men; as innumerable places in the Old and New Teſtament aſſure us; ſo that the Goſpel moſt evidently deſigns it ſelf to be free, and publique, as the Heaven, as the lights of it, and the words of the Pſalmiſt may well be apply'd to it: The line of it is gone throughout all the Earth, and its words to the ends of the world: ſo far therefore as Naturalneſs, and Publiqueneſs agree, ſo far the thing is undeniable.

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

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

1. The Kingdom of Chriſt can no way attain that Greatneſs, which it is prophecyed and foretold it ſhall attain, if it does not allow Nations, as Nations to aſſociate themſelves in the profeſſion of it; if it only gives Right to private and particular Churches, or Congregations; and a Diffuſive Church, that can no way congregate, which though great in its Spiritual Union, yet ariſes to no p. 23viſible Greatneſs; but as it moving into all parts of the world, congregates it ſelf according to any of the Laws, or Advantages of Humane Society it falls into, and finds prepared for it: The Meſſiah then can never, as is prophecyed of him, have his portion divided him with the great▪ nor divide the ſpoyl with the ſtrong, but muſt reſt in a very low and under-condition of ſmall, private, and particular Aſſemblies of his ſervants, profeſſing him; but a National Chriſtian Religion, a Religion, as Famous as the name of the moſt populous Cities, and the greateſt Princes and their Territories, in honour to the Lords anointed, muſt not be allowed, no not according to his own Deſignation. For though the Eminency of the Doctrine, and the Appearance of God with it, does infinitely ſurmount all created Greatneſs; yet many places of Scripture compare the Honour and Glory of Chriſt, as a Prince over Nations, with other Soveraignties, and prefer his; not only in regard of the Heavenlineſs, and Eternity of it, but as it obtains an Intereſt and Command in the world. For it is a Government over Nations, as Nations; over the Laws and Principalities of Nations; and not of one only, but many Nations; not indeed in the way of Worldly power, but Divine perſwaſion: Evidences of Truth, and Reaſon, Vertue of Holineſs, and Goodneſs, are the Scepter of this Kingdom, the weapons of this Power; and this Mountain ſhall grow greater, and greater, till all the Prophecies are exactly fulfill'd in the Soveraignty of Chriſt, and the loweſt ſubjection of all Kingdoms to him: the greateſt Mountains diſappearing and becoming nothing before him, when the fulneſs of the Jews, and Nations are come into him. Thus it is a Mountain ſet upon the top of the Mountains; not only in the Eminency of its Doctrine, but the profeſſed ſubjection of the Governments of the world (that are in Scripture call'd Mountains) to it, for his Truth, Meekneſs, and Righteouſneſs ſake: But if Nations receiving and flowing into Chriſtianity, ſink it preſently into particular, private Aſſemblies, as it was while under perſecution, and that it ſhould be of no more publique Honour, than at ſuch times; the Mountain of the Lords houſe ſhould not be above the Hills, but ſhaded by them, and that according to the very Conſtitution of Chriſtianity it ſelf; for the Supremacies ſtand aloft, but the profeſſion of Chriſt retires into privacies; yea the worſhip of the True God, Creator of Heaven and Earth, which after the appearance of the Son of God in the world, is only in Chriſt, muſt be ſo far from being exalted, as p. 24is everywhere ſignified, that it muſt be abated and brought low by the Depreſſion and falling down of the Moſaick Frame; for then it was ſetled upon one of the Principalities of the world; and though it be now more diffus'd, yet if it not only be not, but ought upon its own principles to be Eſtabliſhed in, and upon the publick profeſſion of a Nation; It has not, nor can have ſuch an Eminency as among the Jews, when it had the Awfulneſs and Majeſtickneſs of a Kingdom devoted to that true Worſhip, making it thereby of much greater notice in the World.

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

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

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

Now ſeeing Chriſtian Religion hath the undoubted Evidences of Wiſdom, Truth, and Goodneſs; not only ſo ſuperior to all the p. 25Religions in the world, as to be the only true Religion; but much ſuperior to that under Adminiſtration of the True Religion it ſelf among the Jews: It muſt needs be the happineſs of Nations to enfranchiſe it, as the publick National Religion, by the ſame Authority whereby they make valid any other Law, or Act, ſo as to become the act of the Publick.

And we have reaſon to believe thoſe many expreſſions of Epheſ. Eph. 2. 14. c. 3. 6.Eph 2:142. 14. c. 3. 6. Breaking down the Partition Wall, and admitting all Nations to be the People of God, and foreign, a Body together, are intended, not only to ſignifie that they may unite in leſſer Congregations, but in the fullneſs of National Aſſociations, elſe they are not received into the ſame freedoms and immunities that the Jews had; nor could Aegypt and Aſſyria be ſo equal with Iſrael, that Iſrael ſhould be but a third with them, whom the Lord of Hoſts ſhall bleſs all alike with no more variation, than Aegypt my People, Aſſyria the work of my Hands, and Iſrael my Inheritance, Iſa. 19. We may find Chriſtianity intended to embrace all Societies of Mankind, it declared it ſelf a Religion that loved them, and, as it were, on purpoſe to teſtifie the Divine Approbation of, and the near reſemblance between thoſe Civil and Political Unions one with another, founded in the very nature of Humane Society; and that Religious Union, which by the very ſame Law of Nature follows them as ſo united, Chriſtianity kept to the very ſame Tenor of Union it found any where, and twin'd as cloſe about the Cities, Neighbourhoods and Families, made ready to its hand by civil Aſſociations, as it could; not calling men out to Wilderneſſes, Mountains, or Woods, to be the Churches of Chriſt; or that they ſhould abide in Deſarts and Solitudes, when perſecution did not drive and force them out: But the Churches of Chriſt are denominated from thoſe Cities and Regions where they are planted, as the Churches of Ephe… ▪ 2 Cor 9 2.2 Cor 9:2Cori…th, Judaea, Galatia, Macedonia, &c. yea the Chriſti… of Achaia, are called by the Apoſtle, Achaia, as if Chriſtianity were there become the Religion of the Countrey; and the ſeven Churches of Aſia, are called thoſe very Cities where they were ſeated. Rev. 1. 1….Rev 1:1Wherein 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 p. 26the 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 p. 27repreſent 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.Ezek 32:18Rom 2:12all its company, all its Hoſts lye together; the other Nations with their multitude, every one in their proper ſorts: The Ʋncircumciſion and thoſe without Law, are judged by themſelves; the Circumciſion, and thoſe under the Law, by themſelves, diſtinctly Our Saviour ſpeaks o… Sodom and Gomorrah, the men of Nineveh, Tyre aend Sidon, Chorazin, Bethſaida, and Capernaum, coming into Judgment, in that Union, in that Community, wherein they were imbodyed here in the world; and the men of that Generation, as they were that Generation.

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

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

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

The Apoſtle ſpeaks to his Corinthians and Theſſalonians, as certain p. 28he ſhould meet them under thoſe very names, at the appearance of Chriſt: He prays for Iſrael, as a Nation, that they might be ſaved; he diſcourſes their falling away and recovery in a national way, for many particular Iſraelites were then called and ſaved, but not in a national way, as he inſiſts.

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

In Sodom and Gomorrah, was given a pre-appeatance of the final Jude 7th.Jude 1:7Judgment upon the world, for the Apoſtle tell… us they were ſet forth for an enſample, and that they ſuffered the Vengeance of Eternal Fire; and we know they ſuffered in their Community; Corah, Dathan, and Abiram, with all their company, were involved, as in the ſin, ſo in the puniſhment; and there is no ſeparation except where Repentance, and that with great difficulty, hath made it.

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

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

For let any one ſurvey Hiſtory, and he ſhall find Nations, as Nations, have eſcaped the vengeance of God in this world, as much as ſingle Perſons; and the ſame ſort of Revolutions, Changes, and final Periods have befallen Nations profeſſing God and Chriſt, as thoſe that have been enemies to ſuch Profeſſion; as is moſt apparent in a compare of the Jews or Chriſtian Nations: Yea generally thoſe that have been called by the Name of God and Chriſt, have been moſt ſpeedily puniſhed, as thoſe that God hath moſt eſpecially known of all the Nations of the Earth. The Prophet Hab…kkuk's Firſt Chapter is ſpent upon this very Subject, of that wicked Nation of the Chaldaeans, ſo p. 29proſperous above the Jews, deſcribed in many elegant ſimilitudes, and vehemently expoſtulated from the twelfth verſe to the end.

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

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

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

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

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

p. 303. If all things were not to be as publickly tranſacted at the Day of Judgment, and to be ſet upon as open and univerſal a Theatre, as they were acted upon here, and that before the Congregation of Heaven and Earth at that day; there were not ſo great reaſon for an Ʋniverſal Judgment; The Privat… …udgment of Souls might ſuffice: Nor could there be any reaſon … …cripture ſhould lay ſo great weight upon the Reſurrection, and … in the very ſame Bodies, at leaſt as to the principal parts, and ſo as that men ſhould be known to be the ſame perſons?

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

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

And indeed this ſetting Perſons, their places of Habitation, their Nation, their Times, together; muſt needs break out with the greateſt luſtre of Juſtice, and the Supremacy of Divine Judgment, when every thing ſhall be called to account, and repreſented over again, juſt as it was in this world: Things high and low, publick, and private, national, and perſonal; but without this all would be dark, private, obſcure, and imperfect; notwithſtanding the gathering all together to that Tribunal. For very momentous Cauſes, Circumſtances, Aggravations, or Extenuations of Good or Evil, could not be underſtood: The Pride of Sin and Wickedneſs would not be ſufficiently humbled and abaſed, nor deſpiſed goodneſs enough raiſed and honoured, and ſo would amount to little more than a private Judgment as I ſaid before; but Scripture every where inſtructs us, it is the very deſign of the Day of Judgment, to ſhew and preſent the whole Scene of things, and to ſe… the ballance of them even in all particulars: It is the Day, not only of the righteous Judgment of God, but of the manifeſtation of it; every thing is then compoſed to ſhew and Manifeſtation; it is the appearance of Chriſt, whom God will then ſhow in the higheſt glory of the humane Nature, and ſo that his low, deſpiſed, humbled, and crucifyed State, ſhall alſo be ſeen, and the glory triumph over it, to the utter confuſion and wailing of all that pierced him, whoſe very own eyes ſhall ſee him, as ſo pierced by them. It is the appearance of men in their Bodies, of Nations in their National Capacities, of all men and p. 31things in their Reſtitution: For it is the foreign, the Regeneration, (Mat. 19. 28.) to their former ſtate; that Relig…on and Piety may receive its recompences of Glory, that Irreligion and Wickedneſs may have its juſt rewards of Shame and Puniſhment, and that in the very circumſtances wherein each were ſeen and known, and ſhall then be remembred to …ave ſtood here in the world, though for the generality, very different from the eſteem and diſeſteem they then found.

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

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

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

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

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

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

But though there is an infinite wiſdom in the Divine Judgment, in reſcuing thus his own Glory, and the Glory of his Servants that have been unſucceſsful in turning men to righteouſneſs, while they have been faithful with all their Talents, and in all their Houſe; yet the ſalvation of Men and Nations, is the plain and manifeſt glory of God, p. 33and of his moſt Eminent Servants. Thoſe that are their Converts, are their Hope now, and their Joy, their Rejoycing, their Crown of 1 Theſ. 2. 19, 20.1 Thess 2:191 Thess 2:20Rejoycing in the preſence of Jeſus Chriſt, at his coming in that day; only thus Men of eminency, in holineſs, are ſecur'd againſt loſs, if they ſave only their own ſouls, while they endeavour the good of many, that they may be ſaved; they are Crowned with thoſe whom God hath given them, as Children, by being in…truments of their Converſion. On the other ſide, they are aſſur'd of their reward with God in them that periſh.

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

To conclude this Particular, The honour of Nations themſelves, as well as perſons, wherein Religion hath prevail'd to ſuch degrees, as to be called National, is conſerv'd in thoſe that are ſav'd, even as the honour of the Angelick nature is conſerv'd in the holy and elect Angels, as the humane nature in the ſeed of Abraham, the father of the faithful, of them that are ſaved in all Nations; as in Iſaac, the ſeed of Abraham is called, as in Iſaac's children, the children of promiſe are counted for the ſeed. Thus the honour of particular Rom. 9. 7, &c.Rom 9:7Nations 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.Rev 7:5ſealed 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. p. 34It becomes a Diadem and Crown in the hand of God, and is, as the Iſa. 62. 3. 5.Isa 62:3Isa 62:5Prophet 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.Rom 5:17ſin and death, although Scripture, and general obſervation give reaſon to fear there are more that periſh than that are ſav'd; and however we cannot unfold the myſtery of it.

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

p. 35The Fifth Argument for National Religion, ſhall be only a complication Argum. 5 of conſequential benefits flowing from true National Religion united in, which may indeed be made uſe of to perſwade union in Religion, whether true or falſe; yet they are only applicable upon true Reaſon to the true Religion.

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

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

Firſt, For the ſake of Religion; for Unity in Religion gives excellency to Religion, and makes all the ſervices of it more acceptable, as I have already ſhewn: It is alſo well pleaſing to God, as it cements the peace of Nations; which is of high price with the God of peace, and Chriſt the Prince of peace, who hath commanded us to ſeek peace and purſue it: To ſtudy to be quiet, to live in peace, as much 1 Theſ. 4. 11. Rom. 12. 18. Prov. 6. 19. Mat. 5. 1. Pſalm 1331 Thess 4:11Rom 12:18Prov 6:19Matt 5:1Ps 133as 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 Ʋnity: 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.

p. 36What 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 p. 37living 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 p. 38be in this dark and cloudy ſtate, wherein Antichriſtianiſm has ſo prevailed; it is reſerv'd for ſome more glorious State of the Church, ſome more eminent appearance of Chriſt, wherein ſuch Prophecies are to be fulfilled.

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

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

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

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

p. 391. Many of theſe things that are named, as found in the Church of the Jews, as a National Church, were not yet the Eſſentials of a Church, as National in general, but of that particular National Church, and typical of things under the Goſpel, as is plain in the expoſition of them in the New Teſtament; and more particularly that excellent Epiſtle to the Hebrews: the Temple, the High Prieſt, the Holy of Holies, the Altar, the Sacrifices, the ſolemn Feaſts, with ſuch like, ſerv'd only as ſhadows of things to come; and the want of them argues nothing againſt National Religion.

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

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

For ſeeing it was in Divine Providence, for great and weighty Reaſons, of which it is not proper now to ſpeak, intended and ordered, that hundreds of years ſhould paſs over Chriſtianity, ere it had the favour and protection of Supreme Chriſtian Magiſtrates, there muſt have been for that ſpace no Religion or Church, if there had been no other Form but National. The Church of Chriſt therefore, though it was in thoſe days within Nations, Cities, Towns, and Villages, yet of low ſtature in compariſon of National Religion, till the Reign of Chriſtian Emperors, conſiderable indeed in it ſelf, and its diffuſion through ſo much of the world, but not acknowledged by Laws or Governments, till long after its firſt entrance. And at all times upon the change of a Chriſtian Magiſtracy into a Pagan, an Apoſtate, an Heretical, or Idolatrous Succeſſion, or the complex of all, Antichriſtianiſm, which early invaded the Church, and even covered and obſcured it in ſucceſſion of time; the Church of neceſſity muſt fall back into ſuch a low ſtate, and ſubſiſt p. 40upon its obedience to the Law of Chriſt, and its own prudential accommodations to the ſtate of Times, without the Magiſtrates care and protection.

Our Saviour therefore took care of the Catholick Church, which is of abſolute Divine Inſtitution, which is founded in that promiſe, The gates of Hell ſhall not prevail againſt it: To which belong primarily all the great and glorious expreſſions of Scripture; to which are given originally Paſtors and Teachers, to propagate, promote, build up, and ſtrengthen it; and ſhall by virtue of Chriſts aſcenſion far above all heavens, be certainly continued to it, till we all come to the unity of the Faith of the Son of God, to a perfect man, to the full meaſure and ſtature of Chriſt in all his members. All other Societies of Chriſtians are but little images and repreſentations of this, in theſe its excellencies; and the more they participate of it, the more truly are they the Churches of Chriſt; But becauſe this is too diffus'd for one Model, for one Frame to comprehend, there is therefore allowance given by Chriſt for leſſer Aſſociations of this Catholick Church, from the nature of the thing; and becauſe of the diſcountenance of Nations and worldly powers at firſt, and ſince upon true Chriſtianity: Our Saviour therefore, Matth. 15. 18 &c. expreſly fixes the promiſe of his Divine Preſence in the ſmalleſt parts of this Church, where but two or three are gathered together in his Name, he hath aſſured, he will be in the midſt of them; ſo that it is hence evident, the whole neighbouring diſcourſe centers in the leaſt Aſſemblies agreeing in Chriſtian Religion: For though it ſuppoſes firſt a greater number, (the Church, and two or three Witneſſes being contradiſtinguiſhed) yet as it were in proſpect of the great fewneſs upon ſome exigencies of Chriſtians practiſing the duties of Chriſtianity together, it brings down the promiſes of Audience in their appeals to heaven, and preſence with their whole worſhip and ſervices to the ſmalleſt numbers, not by way of limitation to, but encouragement of ſo ſmall a number. And it is very obſervable, the very ſame declaration of Chriſt to the Apoſtles, whoſe ſoever ſins you remit, or bind, by the true Doctrine of the Goſpel, ſhall ſtand good in heaven; the very ſame is ſaid here to the ſmalleſt Societies of Chriſtians as to their Judgment and determination upon their own members, according to the Laws of Chriſt concerning the offences that fall out among themſelves, having the ſame Doctrine to proceed he committed to them, even as to the Apoſtles themſelves: Churches p. 41are Pillars and Rocks of Truth, even as the moſt Excellent Miniſters, and either, or all being no more, but Praecones, each in their kind, or Publiſhers of the Will of Chriſt, and his Truth declar'd in his Word, in the vertue of their being parts of the Catholick Church.

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

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

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

But now, that this appointment is in bar of greater Societies of Chriſtians, is by no means to be granted; for it is moſt apparent, our Saviour deſign'd all things under the Goſplel ſhould be p. 42reſtor'd to the Law of Nature, and the true Reaſon of Things.

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

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

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

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

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

Now it hath been ſo unhappy indeed with the World, that in few Inſtances there hath been a Good State of National Religion to yield a full, conſciencious Compliance with. Yet this will no more argue againſt the Thing it ſelf, than it does againſt any other of the wiſe and good Ordinations of God, or againſt the Jewiſh Church, p. 43ſo immediately govern'd by God, and yet ſo often, and ſo notoriouſly corrupted in Judah, and more generally in the Ten Tribes; and yet to ſhew how, to the very utmoſt, without following a multitude to do evil, we ought to joyn with any that are good in a Nation, and with any thing that is good in National Religion, when Elijah had, as it were, deſerted his place, and the good influence his being in publick might have had, and that God found him alone; He did by way of Reproof ask him, What he did alone in 1 Kings 19. 9.1 Kgs 19:9the Wilderneſs, and inform'd him of a greater number that had not bowed to Baal, than he knew of, with whom he might joyn himſelf.

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

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

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

And I find the Original word taken out of the Septuagint of the Old Teſtament, which tranſlates the Hebrew Kahal by foreign, which our Tranſlators in the Old Teſtament, as generally render Congregation; although in the New Teſtament, what is in the quotations out of the Old Teſtament in the Greek foreign, they render Church: ſo that from the whole it is very plain, as the p. 44Ʋniverſal, or National Aſſembly of the people of Iſrael was called foreign, or the Church, as by St. Stephen, Acts 7. 38. where he ſpeaks of the whole Body of the Iſraelites in the Wilderneſs: ſo the Ʋniverſal Aſſembly of Chriſtians, conſider'd as in the Catholick Church, is call'd by our Saviour and the Apoſtles foreign, that is, The Congregation, by way of Eminency, as Holy Records are The Scripture or Writing, and the Volume of Scripture, The Bible or Book, as the glad tidings of Chriſt, are the foreign, the Evangil, or Goſpel; ſo the Church is The Congregation: And as leſſer Congregations of that Church of the Jews, that did not comprehend the whole Body, are call'd The Congregation, or Church; even ſo leſſer Societies of Chriſtians are call'd the Congregation, or Church; in alluſion to which our Saviour ſays, If two or three are foreign, a word of like Importance.gathered together in my name, I will be in the midſt of them.

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

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

p. 451. That there can no great matter accrue to either ſide of it, by deciding for, or againſt a National Church.

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

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

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

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

On the other ſide, Suppoſe a National Church, not of the Ordination of Chriſt in the Goſpel, as under that Name or Notion; yet if that ſtand good, which I have endeavoured to demonſtrate, that every Nation, to which the Goſpel is preach'd, is bound by the Laws of God eſtabliſh'd in Nature, and by the Laws of God and Chriſt in his Word, to plant true Chriſtian Religion upon its National Union; It will be ſtill every Chriſtians duty to joyn in, unite himſelf with, encourage and promote all that True National Chriſtian Religion, and not to ſeparate from it, any further than the Laws of Chriſt oblige him, that he may yield Obedience to all thoſe Laws: For it is the abſolute Duty of every member of a Nation to ſeek the Eternal Salvation of his Nation in his ſphere, as the Apoſtle Paul did of the Jews in ſo high an Orb, when he profeſs'd his great heavineſs and ſorrow of heart, even to the wiſhing himſelf accurs'd from Chriſt, and prayed with his hearts deſire, they might be ſav'd. On account of which, in ſo many things he became to the Jews as a Jew, and wrote that Excellent Epiſtle to p. 46the Hebrews; It being for that very Reaſon to me moſt probable, it was his, that he might make good all thoſe great profeſſions of Love to them; for though it was peculiarly directed to the Chriſtian Hebrews, yet it had an aſpect upon the whole Religion, and people of the Jews, as the ſcope of Adjuſting all the Moſaick and Jewiſh Law to the Goſpel-Mediation, makes plain, and ſo was in it ſelf moſt proper for the Converſion of that Nation, as a Nation, ſeeing their own'd and gloried in National Religion truly underſtood, led to the Chriſtian Religion, juſtly now to have been their National Religion, if they had yielded obedience to their own Laws rightly interpreted.

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

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

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

1. That there may be a Generation of men in the world, in the ſame Faith and Worſhip of God in Jeſus Chriſt, according to the Scripture, however diſpers'd, at whatever diſtance ſoever remote, yet united in the ſame Doctrine, Prayer, Preaching, Praiſing God in the Sacraments, and if opportunity allows and invites it, in the ſame actual Worſhip, and at all times cloſely compacted in a virtual and myſtical Communion with one another, the ſame ſpirit running through all, uniting all to Chriſt, and God, and one with another, joyned in the ſame love, and ſympathy of joy in the proſperity, p. 47and of ſorrow in the affl…ctions and ſufferings one of another, and with all readineſs in yielding the fruits of mutual Charity, Mercy and Compaſſion from one end of the earth to the other, every true Chriſtian being the compaſſionate Samaritan to every other Chriſtian, and not Jewiſhly diſtinguiſhing his mercy to his own Sect, Party, or Church; and in caſes of corruption and defection from the Laws, and Word of Chriſt, there is to Chriſtians, a mutual power of remonſtrating againſt thoſe corruptions, and that defection, by arguing, expoſtulating, cenſuring the evil of them; yea, and Authoritative denouncing the Judgment of God and Chriſt upon them; for that Charter of Chriſts, to the true Preachers of the Goſpel, to the true Churches, ſtands good as to Ages, ſo to all parts of the true Church, Whoſe ſins ye remit, are remitted, &c. viz by ſolemn Declarations out of, and according to the Laws of Chriſt, even to the utmoſt diſtance, wherein any rational poſſibility of extending ſuch Remonſtrances and Declarations, with ſucceſs and effect, can be found: there is not only power, but an incumbent duty to do it.

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

2. All the cloſeſt and moſt conſtant exerciſes of Chriſtian Religion, that Chriſtians are to exerciſe one with another, that cannot p. 48be exerciſed but in Society; of this kind, are all parts of the publick worſhip of God, Prayer, Preaching, Sacraments, which are indeed, or ought to be the ſame for nature throughout the whole Chriſtian Church, but muſt be actually perform'd in particular Societies: Now theſe Churches may be ſolemnly erected, and conſtituted by agreement, but they are alſo founded, and even grow out of the very nature of the thing: for the cloſe Neighbourhood of Chriſtians one with another, they having continual knowledg of, and acquaintance one with another, and thereby daily opportunities of agreeing in that publick worſhip of God, and their common profeſſion, all theſe ingage, and alſo incline them to unite, whether in greater Families, as the Apoſtle ſpeaks of Churches in the Families of Chriſtians, or in Villages, or in greater Congregations of Cities, one or more; ſtill the obligation is unavoidable: The neceſſity of Duty that lyes upon Chriſtians to perform theſe Acts of Worſhip in Society, and the Law that is upon all Society (and Societies muſt needs grow out of this frequent converſation) to dedicate it ſelf to God, make it abſolutely neceſſary, that from the neighbourhood of Chriſtians ſhould ariſe particular Churches.

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

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

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

I acknowledg Two things are neceſſary to particular, by the nature of particular Societies, and the places where they reſided p. 49Churches. 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 p. 50Foundation of particular Churches: Thoſe Duties of mutual Exhortation, Aſſiſtances, Counſels, and when it is neceſſary, Reproof one of another, beſides the conſtant meeting in publick worſhip; That neceſſary ſeverity of diſowning in caſes of great, or incorrigible offence, ſuch perſons as walk in practiſes contrary to the Rules of Chriſtianity; not being poſſible, but in the neareſt conjunction one with another, that the State of mankind allows at the ſame time to be, as publick too as it may be: The duties of Paſtors and Teachers towards the people, and of them towards thoſe that are ſo over them in the Lord, which conſiſt in watchng for their ſouls, as thoſe that muſt give an account for them; and thoſe ſouls therefore yielding obedi…nce to thoſe Rules of the Word of God, the Adminiſtring of which is ſtil'd a Ruling.

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

But yet all theſe things cannot be in bar of a National Religion, ſeeing that a Nation, as I have already ſaid, hath, and undeniably muſt have a National Union; and if True Religion be fixed there, and carried along with that Union, it may well be call'd a National Religion at leaſt, and without any injury a National Church; the Agreement in the one carrying alſo an Agreement in the other, makes it ſo. And as in ſuch a National Union, though the ſtandard of all things, as of the whole ſtate of Law, Judicature, Trade, Buſineſs, Militaryſtrength of a Nation, be preſerv'd in Capital Cities and Courts, yet by the care of Government they are all in due proportions diſtributed, as the Blood in the veins by fit Channels to every particular, as it were in circuit; ſo the publick agreement in Religion ſettles the Religious Intereſt of a Nation more eminently in thoſe things that do moſt repreſent the conſent of the whole in it; yet with due care of every part, and member of the Nation, to bring it home particularly to them, and making the mutual entercourſe in it free and open to all perſons, in all places where they have occaſion to paſs up and down, and maintain an entercourſe one with another, that wherever they are, or have occaſion p. 51to 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 p. 52Ʋniverſality, and putting Chriſtianity under a Bed or Buſhel.

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

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

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

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

1. I always own any pretence taken from exalting Chriſt and his Kingdom, to enforce Civil Powers, to ratifie trueſt Religion into National Conſti…utions and Laws, is moſt deſtructive of the Kingdom of Chriſt which is not of this world, that is, to uſe force for its own promotion; and utterly ſubverts Government, ſeeing private perſons may under this ſhelter and diſguiſe, riſe up, and invade, and diſturb any Civil State or Government whatever: When Religion is our Birthright by our Laws, it may be by the ſame Laws defended; when it is not Prayers and Divine Reaſons p. 53are the only way of introducing it into Nations: Beyond this is nothing but Popiſh, Antichriſtian Ambition, or wild and curſed Enthuſiaſm, with all their ſalvage effects.

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

3. All Union in True Religion is free, rational, voluntary. It owns no compulſion of Laws or Magiſtracy, except in things morally good or evil; ſo that in this only is the difference from National Agreement in other things, that of Religion is voluntary, and by conſent. Princes and Governors may be nurſing Fathers and Mothers, by honorary Rewards and Encouragements; they may give all freedom to the true Worſhip of God, and protect it by Laws; they may f…nce it in with the ſtrict obſervation of all moral obſervances; they may offer, and take care for the perſwaſions of Religion to be addreſſed to all their Subjects. Many ſuch demonſtrations of their Love to true Religion are allowed by God, but deſpotically to command, or compel, is not of the nature of True Chriſtian, though National Religion. Chriſts Kingdom not being of this world, refuſes even the Magiſtrates Sword, much more that of private force, for the propagation of its moſt proper Intereſts. Our Saviours Religion hates all things of violence and cruelty, it is not of its Spirit, he does all by inſtruments of his own. And if Nations have made their Religion, yea the Religion of Chriſt, an eſſential of their Government; yet if it be not according p. 54to 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.

p. 55Rule 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 p. 56theſe things, and thereby become inſtruments of the greateſt publique good, are moſt acceptable to God: They that do not Tythe the Mint, and Cummin of Indifferent Things in National Religion, and Worſhip, with great noiſe and zeal (for that is the greateſt injury can be done to it), but take them ſo far as they are inſtruments of Peace, and uſe them in their own Indifferency, for the greateſt ſervice to the publique; They that inſiſting with any ſtreſs upon main things only, are moſt earneſt in turning many to righteouſneſs: Theſe are they that ſhall ſhine as Stars in the Nations Firmament, if not now, aſſuredly in Eternity.

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

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

Rule 4. In all Religious Duties, and the management or adminiſtration of them, there are different excellencies, like the Pſalms of Degrees, or thoſe parts of a Pſalm honoured with the Notes of Elevation: There will, and may be different Keys of Affection, p. 57according to the differing hands playing upon us. The People hung upon Chriſt to hear the Word of God, for he tau…ht them with Authority, and not as the Scribes; yet they were …nd by Chriſt to hear the Scribes. Even thus in the National … and Adminiſtrations, we may undoubtedly more warmly adhere to, and purſue the things that are more excellent, and with a lighter touch paſs over things of leſs moment, though in all we mind the glory of God, and the peace of National Religion: For Union in National Religion, muſt be primarily and chiefly in things truly called Religion, and in leſſer things with a regard to peace only. David was otherwiſe affected in praiſe, than in ſacrificing a Bullock with Horns and Hoofs, ſeeing as he ſays, it pleaſed God more; yet in the fear of God he did both. The Apoſtle was otherwiſe affected in the Preaching of Chriſt, than when he became as a Jew to the Jews; yet he did the latter Religiouſly too: The higher and cloſer the Miniſtry of Divine Truth and Service is, the greater and cloſer the adherence of the Soul ought to bee: Some things we ought to do with our might, and only not to leave others undone.

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

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

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

2. The privateſt Aſſemblies, yea even ſingle Souls, ſo retiring that they may worſhip God according to his word, have the promiſe that God and Chriſt will make their abode with them, come and ſup with them and they with him, and they ſhall be written in the writing of Gods people: The Catholick Church is always provided for them, that they may not be out of the beſt Society under Heaven. The p. 58Apoſtle encouraged the Hebrew Chriſtians that might think them ſelves divided from the Jews that had been the only Church of God, by aſſuring them the Goſpel brought them into a greater Church than that, viz. the General Aſſembly and Church of the Firſt-born written in Heaven. This honour have all the Saints of Chriſt.

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

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

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

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

3. There is a free uſe granted by Chriſt of all things indifferent, or a freedom on each ſides to do, o… not to do, where no moral evil adheres, or diſobedience to ſome expreſs Command of Chriſts attends either part. If then Religion be not drawn out of thoſe neceſſary things wherein Divine Wiſdom, Goodneſs and Truth have plac'd it, and Traditions thereupon become Doctrines, which conſtantly carries al…ng a rejecting the Commands of God, or a lower p. 59eſteem of them for thoſe Traditions ſake; if there be no moral evil, or indecency, nor that a too great cumber be drawn upon Religious Acts, every thing is by the Laws of Chriſt left to its own indifferency, as Reaſon invites, or perſwades on either ſide to the doing, or not doing. All which ſets men free from a Jewiſh yoke in theſe caſes, and is the true Chriſtian Liberty. Eating or not eating, keeping a day, or not keeping it, Buying in a market, and going to a feaſt, without asking any queſtion for Conſcience ſake, without fear of the danger of moral defilement in thoſe things that other mens ſins defile only to themſelves, if we keep our ſelves pure, are plainly the Liberty Chriſt hath publiſhed to us; every Creature of God is pure, and not to be rejected, but received with thanksgiving; no ſin of man can pollute it to any, but himſelf. And this conſideration may ſtate to us the whole matter, that relates to order and decency.

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

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

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

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

As to this ſort of order, I can only ſay this, that ſuppoſing it no way turn'd into Doctrine (as the Phariſees not eating with unwaſhen hands) but declar'd againſt as ſuch, the conſequences of obſerving, or not obſerving, are to be ballanc'd, and ſo the practiſe p. 60of every conſcientious man to be determined.

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

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

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

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

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

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

Thus Chriſtianity was made as publique in all places, by the Apoſtles, as they could, by adjoyning it to any principle of Truth, or to the natural ſenſe of Religion, they found any where; St. Paul gave ſolemn thanks to God in the midſt of all that ſailed with him, though a bad ſort of men. Thus he Preached the true God and Chriſt at Atkens upon their Inſcription, To the unknown God, upon the Fundamentals of National Theology, upon the wiſe ſaying of a p. 61Poet of their own. He thought it beſt to acknowledg all that was good in the moſt faulty ſtate of Religion, as an advantage to convince what was bad, and diſagreeing to that good, and gaining men to unite with that whole element of Truth and Goodneſs, with which any ſparks kindled in them already were ſo cloſely allied, as to gain them to the whole.

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

2. The way to make National Religion moſt National, is by comprehending all the differences, that can be reconcil'd with true Religion; while they that diſſent in ſome things receive one another with a good, peaceable, holy, and publick temper of mind; as the great Argument and Inducement of which, we ſhould all pray for the acceptance of the holy ſervices of all, that call on the Name of the Lord Jeſus Chriſt, (as the Apoſtle diſtinguiſhes Chriſtians, but immediately unites them again) both theirs and ours: They and we whatever ſmaller diſtinctions make the (they) and the (we) are both one in our Lord Jeſus Chriſt. We ought therefore to pray for the common benefit of all ſo united, though not bound up in the ſame form with us, for a gracious audience, and reception of their and our Worſhip of God, that ſo the Spirit of Love and Ʋnion in the main, may convey all our ſervices into one before God, where indeed (if they are as he requires) they meet ſtripp'd of all their outward Circumſtances, Form, and Ceremony; Faith, and Obedience, being alone able to mount thither with them: And ſervices ſo raiſed can by no means be ſpar'd for ſmall differences in a National Religious Intereſt; for the Angels of all ſuch, behold the Face of our Father in Heaven.

If Darius, though a Heathen Prince, had ſuch a ſenſe of the virtue Ezr. 6. 10▪Ezra 6:10of that true Religion he was not of, as to engage thoſe of ſo great difference from him in their ſenſe of God, to pray for the peace of the King, and his Sons; how much more ſhould we, who are all of the ſame true Faith and Worſhip, and know the Force and Energy of it, by great acts of Favour to one another, in thoſe things wherein we cannot be wholly one, yet all joyn in praying for the acceptance of one anothers ſervices, and the ſervices of the whole Nation, whereof we are not only Civil, but Religious Members: And if we are truly Religious, ſhall be ſo accounted with God, yet with the abatement p. 62of our ſinful differences and diviſions? How ſhould we therefore unite, that we may loſe none of the things that we have wrought, but may receive a full reward?

Rule 6. It is the happineſs of our Nation, that if any man tru…y underſtands, conſiders, and pronounces of our National Religion; It ſtands in the Scripture, making us wiſe to Salvation: In Faith in Jeſus Chriſt, Repentance, Love of God, Fear of the Divine Majeſty, all Acts of Juſtice, Love, Mercy, Compaſſion, true ſincere Preaching the whole Word of God, Prayer, uſe of Sacraments, the Lords-day, Religious Diſcourſes & Conferences, Catechetical Inſtructions, and Education of Youth in the knowledg of Religion; Reſtraint of Atheiſm, Irreligion, Intemperance, and Senſuality, generally and throughout the Nation: Compulſion of the very worſt of men, to acknowledge a Deity and his Worſhip; for what is hypocriſie in them may turn to the ſalvation of good men.

Theſe are the things I ſay again, that are truly our National Religion; all things pertaining to Order, Decency, outward Form, or Mode, are but the Vehicle, the conveyance of that True Religion, if the main Ends of which be obtain'd, viz. That theſe Religious Acts are perform'd but with that peace, and freedom from confuſion: Confuſion, deſtructive of all publick Actions; and with that Honourableneſs, that is agreeable to the ſtate of every Nation, and this Nation particularly in the ſimplicity of Religious Worſhip: It is enough; and whatever on theſe accounts is commanded in our National Religion, I freely own and acknowledge as reconcilable with theſe Characters, forbearing ſuch, who (though agreeing in all main things) upon ſincere endeavours to underſtand them ſo, cannot acquieſce in them as ſo, who deſerve compaſſion. Theſe things ought to be no Partition-Wall in our National Worſhipping of God one with another, nor can they without great rigor and cenſor ouſneſs very evil in the ſight of God, be condemned in thoſe, who for the ſake of Subſtantial National Religion, the publickneſs and more univerſal benefit of it, wherein they are moſt truly zealous, pay obedience to the Rules of them.

Rule 7. Let us all ſtrive, labour, preach, hear, and pray, and even ſuffer in the Reformation of our ſelves, and endeavours to Reform all others, according to the moſt excellent Rules of our moſt Holy Religion, profeſſed in this Kingdom as our National Religion; that it may be found to Praiſe, Honour, and Glory, at the appearing of Jeſus Chriſt, and be thought worthy to ſtand before the Son p. 63of Man, at his coming, before whom nothing but the Gold, and precious Stones of Subſtantial Truth and Goodneſs can ſtand, all elſe will be burnt off, as Hay and Chaff by the fire of that day, and they that have been hot and contentious for them, be ſaved only as by Fire, with difficulty and loſs.

And in the mean time, that our Ʋnion and Love in the True Religion, may be to us an aſſurance of the Divine Favour, and preſence; of his protection and bleſſing; that neither our Candleſtick may be removed, nor our Nation, the preſent place of it, be taken away, for generally both are removed one with the other, or ſoon after one another.

Rule. 8. Let no man be diſcouraged from the moſt zealous, Affectionate joyning himſelf to, and promoting National Religion, becauſe o… that veneration due to the Name of The Church and Churches, according to the Scripture; For a Nation united in True Chriſtian Religion, differs no more in the ſtricteſt notion, from a Church, than a Body of men united, and conſecrated to God according to the Law of Nature, differs from a Society united, and conſecrated to God according to an Inſtitution; that is, no more than an Inſtitution planted in Nature, differs from an Inſtitution given by Revelation.

For one is the Appointment of God, of old from the very Foundations of Humane Society. The other after the Fall of Nature, and the Inability of it to its end.

An Inſtitution therefore does not repeal a Natural Law, but takes care it ſhould be fulfill'd, and compleated in its chiefeſt End.

Iſrael was a Church to God, being ſo devoted to him by his own Inſtitution; and it was a Holy Nation, according to the Original Exod. 19. 6.Exod 19:6Law, being elevated by the Inſtitution, to its true perfection, as a Nation.

The Chriſtians, to whom the Apoſtle Peter wrote; As they were a Church according to the Inſtitution of Chriſt, ſo they were a Holy Nation, as he ſtiles them, ſucceeding into the place of that whole Jewiſh Nation Conſecrated to God by the Law of Nature upon Nations; though but ſtrangers ſcattered abroad, yet to ſhow the 1 Pet. 1. 1…1 Pet 1:1great value God has of a Nation devoted to him, they are ſtiled A Holy Nation: The Inſtitution of the Catholick Church, as the ſeat 1 Pet. 2. 9.1 Pet 2:9of the True Religion of Jeſus Chriſt, makes a Nation united in that p. 64True Religion, both a Church, as that Catholick Church hath thereby a Reſidence in it; and much more than thoſe fore-mentioned ſcatter'd Jews a Holy Nation, as it is Nationally reſign'd up to God in the True Religion, according to the Law of Nature made perfect by the Inſtitution.

Where then a Nation is united in the Truth of Chriſtian Doctrine; the Purity of Divine Worſhip; the Holy Rules of Practiſe; the Catholick Love of all Chriſtians Baptized into the ſame Body; made to drink into that one Spirit; In Paſtors and Teachers Miniſtring the ſame Goſpel, the Apoſtles infallibly deliver'd and ſeal'd with Miracles (All which are marks of Segregation from falſe Churches or Members (of the True Church) falſly ſo called): Here is the Catholick Church in a Nation, according to the Inſtitution; and here is the Holy Nation, according to both the Law of Nature, and the Inſtitution.

So again, Where a Nation brings home Religion into the moſt particular National Diſtricts, or Diviſions; as near as may be according to the Inſtitution of Christ for particular Churches: Here is a Nation of Churches, which, in regard they all conſent in one National Ʋnion, are without any impropriety ſtiled A National Church; and every ſuch Society is both a Holy Society, according to the Law of Nature devoted to God; and a Church-Society, according to the Inſtitution directing, and perfecting that Law of Nature.

Now the Inſtitution of particular Churches by Chriſt, I underſtand to be that, where he ſays, If Two or three agree, and are gather'd, or enchurch'd in my Name, I will be in the midſt of them.

Wherein he does not only encourage the ſmalleſt number in caſe of Exigency, or Neceſſity, but couches ſome Rules, whereby much greater numbers, whether of Chriſtians in Separation from Civil Societies, or united according to them, are to be formed.

As firſt in all (excepting the Univerſality) that is Eſſential to the Catholick Church, which is The Church; of the nature of which each particular muſt therefore partake, that it may be a Church. 2. In a number proportionable to Edification, in all the Duties and Ordinances of Chriſtian Religion. 3. In the Humility, Modeſty, and unaſpiringneſs of Chriſtianity: For he that inſtituted his Churches in ſuch ſmall numbers, and thoſe not forced, but agreeing, projected nothing by that Inſtitution, for Domination, or Grandieur. 4. In the ſimplicity, and plainneſs Chriſtian Religion profeſſes; For Churches inſtituted in ſuch a paucity of Members were p. 65never deſign'd to be Courts of Forenſick buſineſs, nor capable of Subordinating themſelves ſo, as that their Members ſhould be Fatigu'd with long and tedious Suits and Appeals, removed from one part to another (worſe than going to Law before unbelievers), as the Romiſh Tyranny hath contriv'd. Whereas our Saviours methods for Complaint and Admonition in caſe of Scandal; for Reconciliation, in caſe of Repentance; or ſeverer Diſcipline, in caſe of obſtinacy; are natural, eaſie, and ſpeedy, as is plain to any obſerver. 5. Chriſtian Churches allowed in Two or Three, ſhews the care of Chriſt, that there ſhould be a proportion betwixt the ſtrength and gifts of his ordinary Miniſters, ſince the Ceſſation of the Apoſtolick meaſures, and their charge and truſt: For our Lord would not by his Inſtitution give any Reaſon to Moſes his complaint, I am not able to bear this great people.

Thus was our Saviours Inſtitution of particular Churches; and though it does not lay any abſolute Interdict upon the Truly prudential, though Additional Conſtitutions, either of Nations, or other Humane Societies, proceeding according to the general maxims, upon which Societies ſtrengthen themſelves: yet with this Caution, that what is ſo done may not enact any thing by which the main and great Ends of this Inſtitution ſhou'd be defeated. However that the Inſtitution ſhould never be pleaded, but ſtand free from the Errors men fall too often into, in purſuit of the Maxims forenamed; whereby they would aggrandize Society in Religious Things, or make it comport with Civil State: But that his Inſtitution ſhould be a ſtanding Rule, firſt to avoid them, after to diſcover, and reform them; or if they grew ext…eme, and not to be reduced, as in Popery, to warrant a wit…drawing from them.

But to apply all this to our purpoſe, If the main Ends of the Catholick and particular Churches, Inſtituted by our Lord and Saviour, are obtain'd; There is no Encounter, but a moſt happy Agreement between the Natural Law of National Religion, and the Inſtitution of Churches, which, as I before aſſerted, are not to be drawn into a Deſert, or Wilderneſs, or ſhut up in Cells and Cloyſters, or confin'd to one point of the World (as the Donatiſts would have had the True Church), but are to be fix'd in the midſt of the Univerſe, of Nations and Cities, as the very places of the Candleſticks, or Churches (from which in juſt indignation to thoſe places, when unworthy of them, they are remov'd) in the midſt of the Buſineſs, p. 66Trade, and Converſation of the World; as is apparent by the Churches we read of in the Scriptures.

Let then True Religion (as Chriſtianity contended, and will at laſt, in much higher Degrees, overcome) be as wide as the Univerſe; Let the Kingdoms of the World become the Kingdoms of the Lord, and his Chriſt; and the Ʋniverſal Church will be as wide; Bring it into particular Societies, and particular Churches will be as many, as numerous as they.

A Church-State is indeed a State of Separation: the Church-Catholick is a Separation from the Univerſe, becauſe there are Fallen Angels, unholy, and unhappy; becauſe there is a multitude of mankind in the ſame State.

But this is only for the ſake of True Religion, and the Happineſs conſequent upon it, that there is ſuch a Separation; and this the very Law of Nature agrees in.

Thus particular Churches, whenever they are a Separation from particular Societies; It is for the ſake of True Religion, and its due Adminiſtration: Reſtore that, and the Law of Nature, and the Inſtitution, become both one.

Then a Nation, and a National Church coaleſce into one: then Civil Societies in particular, and particular Churches grow into one; and God is pleas'd to dwell in them, and with greater delight, becauſe all his Inſtitutions Natural and Reveal'd unite in one.

I have only one Caution to add, That the ſtate of Things hither to in the world is far from perfection; that whetherſoever we look, we can't find it; ſo that to be removing from one thing to another in hope of it, is perpetually to give our ſelves to change, except Things are no way tollerable, but the very Subſtance, Rules and Principles are corrupted, and that there are no Arts of Retirement, and withdrawing from them left; we ſhould conſider how the pious Jews and Iſraelites, how our Saviour and the Apoſtles, how the undefiled names in Sardis mannag'd themſelves in the midſt of great Corruptions; what retreats from the Evils, and yet joyning in all that was good, was viſible in their practiſe, what kind of Diviſion the good and approved Corinthians made from the miſdemeanors 1 Cor. 11. 19.1 Cor 11:19of the bad, without forſaking the Church, that we may imitate their Examples; and continue to do the greateſt ſervice to the Churches, or Nations we are members of; neither ſilencing our due Reſentments of Evil in our place and ſtation, nor rending p. 67our ſelves from that Body we are of: But that All our Things 1 Cor. 16. 14.1 Cor 16:14may be done in Charity.

Rule. 9. In the laſt place, let us not think, Nations and other Incorporations of mankind ſlide away with this world, and are wholly loſt in the future ſtate of Things; and that only every man ſhall appear, and be judg'd ſingly by himſelf: Our Reſurrection, which is the day of our Regeneration, of our new life, and appearance in Bodies, will preſent us not only ſingle, but in our ſtate of Community, wherein we were here in the world; even from Families to Nations, that we may receive the things done in thoſe Bodies, as well as in our own Bodies; then the Good we have done, or omitted to do; and the Evil we have withſtood, or been the occaſion of, or not prevented, when we might, ſhall be ſeverely accounted for by each in their ſtation.

Each Magiſtrate ſhall be ſurrounded with his ſphere of Authority, wherein he was ſet here, and judg'd in that: And each Miniſter of Religion juſtified or condemned in that very Orb, wherein he was fix'd as a Star. And the ſeveral Magnitudes of both Magiſtrates and Miniſters will then be dreadful to them; however they have coveted, and been Ambitious of them here, if they have not inlightned their whole ſpace, becauſe their Judgment will be greater. Even every man ſhall be judg'd by his Services to the Publick in his place and ſtation, how private ſoever, if it hath never ſo little exceeded his ſingle capacity. And who in his Reaſon can think? God will then account with men for Mint and Cummin, ſmall and diſputable Things, howſoever zealous, or rather fond of them they have been in themſelves, and earneſt with others concerning them: Thoſe things that have truly center'd in the Glory of God, and the Salvation of mens ſouls, in Faith, Repentance, and a Holy Life, in Love and Peace will be of the only moment at that Tribunal.

This therefore ſhould be the moſt powerful perſwaſive upon us, to do all the good herein we can, in that Community wherein we are fix'd, according to our Talent, though but a ſingle one (much more if our Talents have been Two or Five), that we may in that Day of Recompences enter into the joy of our Lord.

THE END.