The Principle of Protestant Truth and Peace, Treatise 1 · Objection

The Principle of Protestant Truth and Peace · Treatise 1 · Objection

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

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

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

This then abates nothing from the grand Importance p. 5of theſe words, which I ſhall endeavour ſo to diſcourſe, as to ſhew that Chriſtianity lays down thoſe Foundations of Unity, Peace and Kindneſs upon Religious Accounts, as are ſufficient in the Nature and Reaſon of them to take off all manner of Barbarity, Fierceneſs and Malignity in actions and words concerning Differences in Religion; ſo that there ſhould be no hurting and deſtroying, but what is juſt, and deſerved puniſhment of evil; Evil truly and really ſo, and not different Religions only, without that natural real evil, much leſs different apprehenſions in the ſame Religion, almoſt, if not altogether unavoidable; nor ſhould the names of Contumacy, Faction, Sedition, be a ſalvo, or ſhelter ſufficient for men to cover their Cruelties under, directed indeed againſt different ſenſe in Religion, whatever elſe they pretend.

And if the true meaſures given us by the Goſpel were obſerved and purſued, they would certainly and effectively reconcile mankind in general, and Chriſtians among themſelves in particular, removing all Animoſities, and making them moſt tender, compaſſionate and benign one towards another, even towards them that are not yet come to the knowledg of the Chriſtian Truth, much more to them that profeſs that Truth with themſelves, though they diſſent in ſome things, wherein they are taught by their profeſſion to do it with modeſty, eſteeming and preferring one another in honour each above themſelves, even then when they cannot in their particular diſtant ſentiments part with that they are perſwaded is Truth. For if obſtinacy, contumacy, pride or ſingularity ſhall be charg'd upon one another by each d…ffering party, and purſued with penalties by the ſtronger, and theſe faultineſſes pretended to be the things only againſt which the Auſterities are levell'd, and not the difference in judgment; yet if there be no other ſtandard to judg of theſe truly culpable things, and that indeed deſerve the humane ſeverity due to them in all other caſes, as p. 6well as differences in Religion, if any other but God, who knows mens hearts could judg of them; but if there be, I ſay no other detection of them but this, That the one Diſſenter cannot come over in judgment to the other; that i…, the Inferiour to the Superiour in power eſpecially; the caſe is ſtill the ſame, that all muſt come to one opinion, or maligning one another ſtill continue, not profeſſedly for the diſſent, but for thoſe other evils, of which yet that diſſent ſhall be the only proof, and accounted ſufficient proof too.

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

But to conclude from hence, True Religion and Chriſtianity hath not a fitneſs, or leſs of fitneſs, than falſe Religion to beget in mens minds that Amity, Union, and Peace ſpoken of, by fixing ſuch principles and fundamentals, p. 7as Chriſtians might concenter upon, notwithſtanding their various ſenſes in many things; and by induing them with ſuch a ſpirit of wiſdom as is pure, peaceable, gentle, and eaſie to be intreated, full of mercy and good fruits, is to take off the load from the Degeneracy and Corruption of humane nature, and to charge it upon the moſt excellent thing in the world, Religion, and Chriſtian Religion, whoſe very Excellency is the true and only reaſon why Corruption, and all the malice of Hell planted themſelves againſt it with all the force they could to have bar'd it out of the world; and when it prevailed againſt thoſe Gates of Hell, and ſetled it ſelf, then to adulterate, debauch and divide it; which attempts, and the reſiſtance to them, hath made it fuller of commotion and noiſe, than falſe Religion; which being held in peace by Sin and Satan, as their intire and undivided Territory (no ſound of true Religion coming in), there is not that reaſon for a diſturbance.

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

Nor is the dead Sea of a falſe Religion, or a total Ignorance in Religion, becauſe it hath a dead calm upon it, like the blood of a dead man, more ſafe than theſe Religious Rev. 16. 3▪Rev 16:3Commotions; for every living ſoul dyeth in that: There is certain Death there; but motion argues Life, p. 8and tendeth to it; though there are other hazards appertaining to motion, yet ſtill there are poſſibilities of life. A Fever is a degree of Cure, compared with a Lethargy; and diſſents, if well and Chriſtianly moderated by the running to and fro of mens underſtandings, increaſe Dan. 12. 4.Dan 12:4Knowledg, maintain Action and concern in Divine Things, reſine Doctrines and Profeſſions (which elſe like ſtagnated waters are apt to corrupt) make more evidently appear, that which cannot be ſhaken: This indeed is not to be applied to abſolutely neceſſary and fundamental points of Faith, Worſhip, or Practiſe; for though by oppoſition th…y alſo are much fortified and confirmed, yet that is by Supreme Power, bringing good out of evil, but none may do evil that good may come; nor doth it introduce Scepticiſm in any thing we ought to know, but every man ab…unding in the ſenſe of his own mind, offers his own, and receives the Reaſon of others, proving all things, and 1 Theſ. 5 21.1 Thess 5:21holding faſt what he finds beſt; with all toleration and condeſcenſion to thoſe that think diſſeringly from him.

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

p. 9But ſuppoſe a man well ſatisfied herein; yet ſtill how various are interpretations? and what contrary ſenſes do the ſame periods yeild to ſeveral Readers? and when all is agreed that can be agreed, it is incertain, except things are brought to a higher teſt, wherein the peccancy and lubricity, the overſight and weakneſs of humane nature have had place, or what hath been conducted by the Word and Spirit of God by true Wiſdom, according to the pure and chaſt Laws of Chriſtianity.

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

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

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

Under this Head I will endeavour theſe Three things.

p. 101. To take a brief view of Natural Religion, obſerving the intimate union of Chriſtian Religion with it, as Scripture brings it to light at its full luſtre, and preſents it at its full Dimenſions.

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

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

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

Before I enter upon theſe, I muſt premiſe,

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

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

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

Many Truths clear enough in themſelves concerning God, his Worſhip, the intercourſe of the ſouls of men with him, and in relation to their eternal condition, yea and in plainer p. 11things than theſe, viz. concerning true Righteouſneſs, Mercy, Humility, Soberneſs, Patience, are not ſeen but in their darker rudiments, till they are revealed by God; but when they are ſo revealed, they ſo notably fall in, and unite with the remains of Natural Religion preſerved in us, that they aſſure the ſame original writing of all, both what we find more immediately in our hearts by their own light, and what we receive from the Word of God. Yet ſo, that Natural Religion is no where found in that brightneſs as in the Word of God, though revelation being ſupernatural, is an orb above natural, yet ſo large that it comprehends this lower and leſs.

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

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

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

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

p. 12I. And firſt the acknowledgment of a ſupreme Being, the Lord and Giver of all, with all the Reverence, Love, Obedience, Service due to him as the great Author, Benefactor, Lord and Judg of the whole world, is the firſt moſt fundamental Principle of Natural Religion; and ſo plain and evident, that whoever denies it, may without any brand of cruelty be dealt with as a Traytor to the Ʋniverſe.

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

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

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

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

p. 134. Such a one can have no conſcience to ſuffer for, he hath no eternal condition to take care for, no higher Majeſty to pleaſe, than on earth; and ſo may well be forced by any ſeverities to pay obedience in Religion to the Powers over him, which only he acknowledges.

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

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

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

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

And if there be a worſhip, it muſt be publick and not private p. 14only, ſeeing the Glory of God is the univerſal intereſt and concernment of mankind, and therefore his honour in the worſhip of him is moſt juſtly under the inſpection of Magiſtrates with whom common intereſts are intruſted.

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

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

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

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

The Firſt moſt excellent and abſolutely neceſſary ſervice and worſhip of God, is the preſenting him a holy, pure, and intelligent Spirit, in a moſt lowly adoration of, and aſtoniſhment at his incomprehenſible Perfections; in a reverence, fear, and moſt intent love of him, in a ready obedientialneſs to all his commands and counſels, in a ſtedfaſt truſt and reliance upon his Divine aſſiſtances, infinite Goodneſs, Bounty, and expectation of his gracious Recompences, in humbleſt aſpirings to his likeneſs, and the fruition of him for ever: and all this with a continual eye at his Glory, and p. 15not to any lower end, but in ſubordination to this higheſt; for ſeeing there is ſuch an infinitely glorious Being as God, this is an undoubted Law of Rational Religion, In every thing to aim at his Glory; and this is one eſſential difference betwixt the Graces of Holy men in Scripture, and the Morality of the virtuous Heathen, that God was always in the eye of the one, but the natural Beauty of virtue at the higheſt; and their own Honour moſtly, if not altogether in the view of the other; which was undoubtedly a high offence, and under the Condemnation of Natures Law, if duly applied to it, and examined by it.

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

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

For that that Doctrine is made known to men by the p. 16light of nature, conſequentially, and by way of deduction, though not originally ingrafted, I make no doubt, and that theſe two ways:

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

2. By the patience of God towards ſinners, which in its moſt natural Inferences leads to repentance, and is ſalvation; Rom. 2. 4, 5. 2 Pet. 3. 9.Rom 2:4Rom 2:52 Pet 3:9Infinite goodneſs not being willing that any ſhould periſh, but all come to repentance; and therefore that penitential frame diſcoverable in humane nature, upon ingenuous ſenſe of ſin, anſwers this patience of God; as the Eye and light, as the Ear and ſound do one another, and both together are a connate Goſpel in mans ſoul.

If any ſhould think this a derogation from the Mediator, he will be ſatisfied, I intend no ſuch, when I tell him, I eſteem; all thoſe notions of Natural Religion and Morality, as continued to be planted in man, are from Jeſus Chriſt, the Creator-Redeemer, by whom every thing was made that is made, who is that true light, that is the light of men; the true light that lighteth every man that cometh into the world. Natural Religion therefore may well be inlaid John 1. 4, 9.John 1:4John 1:9with Evangelical Lines, ſince it is all from Chriſt. The Apoſtles therefore, both St. Paul and Peter, diſcourſe it as the great ſin of men againſt natural Knowledg and Conſcience, not to know that the goodneſs of God leadeth to repentance, p. 17to deſpiſe the riches of his long-ſuffering, and forbearance, to account it ſlackneſs, and not ſalvation, which could not be without the grace of God in a pardon made known by natural light; nay indeed all impreſſions of Natural Religion continuing and moving to good actions after ſin, are built upon Gods pardoning Mercy, becauſe God allows, receives no worſhip from Devils, who find no place for repentance; David therefore celebrates God thus, There is forgiveneſs Pſal. 103. 4.Ps 103:4with thee that thou mayeſt be feared; that is, honoured, reverenced, worſhiped and ſerved, which could not be ſince mans ſin, if thou didſt not forgive.

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

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

p. 18Now this is a duty ſo natural, that not to pray is to reſtrain John 15. 4.John 15:4prayer, to ſhut up and impriſon a moſt natural motion and vent of the ſoul that is ready forcibly to burſt out as water conſin'd within bounds too cloſe for it. David makes addreſſes to God as by one of his Attributes, Oh thou Pſal. 65. 2.Ps 65:2that heareſt prayers, and therefore haſt an univerſal congregation of ſuppliants about thee, to thee ſhall all fleſh come.

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

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

Laſtly, The univerſal Sanctification of the Divine Majeſty in all our thoughts, words and actions, that in nothing we may reverſe that acknowledgment we make in ſolemn duties; who that calls God the b…ſt and greateſt Names of Love and Awe in the higheſt d…grees, (as Heathens did by the force of Natural Religion) can deny or keep back any part of theſe from God? or if any denies them, or does contrary to them by impious ſwearing, blaſpheming the Name of God, or undervalues the awful and tremendous attributes, or what evidently and undoubtedly pertains to the p. 19Divine Honour and Glory; who can ſay ſeverity upon him is cruelty, but a due ſacrifice to juſtice, as puniſhments for blood, rapine, unnatural luſts are?

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

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

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

Let us therefore, waving them, go on to debate the dictates p. 20of Primitive rules concerning time; and I find but two things I can ſuppoſe injunctions of ſo ancient a date pertaining to it.

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

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

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

1. That places be as agreeable as may be to the end; ſecret and retired places for retired and ſecret worſhip; places p. 21of domeſtick coveniency for Families; and publick, known, and agreed, for publick worſhip.

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

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

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

Time and place rated beyond themſelves, become injurious to religious ſervices, receiving more of the minds attendance and reſpect than is due to them; which being wholly oblig'd to a total, ſole, and ſingle determination upon the Divine Majeſty it ſelf, muſt not look off from it, but under the peril of moving that jealouſie God expreſſes in the Scriptures; and if not thus, yet they beget in men p. 22injurious thoughts of God, as if he dwelt in Temples made with hands, and the preſence of the Lord of Heaven and Earth confin'd there; whereas except by his own choice upon certain reaſons, as among the Jews, all places are alike, and He equally accepts thoſe that worſhip him in ſpirit and truth. He that inhabits Ubiquity, is no more offended, Joh. 4. 21, 23, 24.John 4:21John 4:23John 4:24or diſdains mean and unadorn'd places for his ſervice, than ſtately Structures. To miſdeem ſo of God, hath a degree of that folly that would reſtrain his Omnipreſence leſt it ſhould be defil'd with the ſordidneſs of ſome receptions nauſeous to us; not knowing that Infinite Spirit feels not the paſſions of body: our Saviour made uſe of any place for Heavenly Diſcourſes and Prayers: to obſerve days or times, carries a ſuſpition, that he who inhabits eternity, and is Lord of time, is not all times the ſame; and therefore the Heathen that had corrupted natural Religion, watcht for ſome days as more lucky, and avoided others as unluckly in their attendances on their mock-deities. Yet doth God allow to men the wiſe and prudent choice of their own conveniences in his worſhip, both for time or place, not preſuming to ſanctifie any thing to him, that he hath not firſt ſanctified to himſelf; for who knows how to chuſe for him? or who is able to give to him firſt? This muſt needs be the determination of natural reaſon, if it uſe its own light, and diſcharge its own truſt.

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

1. In the firſt Ages of the world, Patriarchal Elderſhip, nearneſs to the Creation, and continual acquaintance with the Hiſtory of Gods Treaties and dealings with men, together with the Power, Gravity, Authority reſident in it, carried the moſt fit adminiſtration of Divine Things along with it, ſo that the Pontifical, Prophetick, and Royal Authority p. 23accumulated upon them: this ſeems unqueſtionable in Reaſon, Scripture, Hiſtory, and univerſal tradition.

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

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

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

1. By Parental Authority, the ſame with Patriarchal.

2. By Eminency of Parts and Gifts join'd with dedication of themſelves, and orderly approbation to publick office.

3. By ſpecial and immediate appointment of God, either by a ſtanding Law, as in the Levitical Prieſthood; or by Inſpiration, as in the Prophets.

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

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

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

And it ſeems to me an error of too much a like enormity againſt innate reaſon, to bring down Divine Offices to p. 24ſuch prepar'd preſcription, as the moſt uneducated, undevoted, undedicated perſons to knowledg, ſtudy, meditation might perform, ſo that they have nothing to truſt to, but (as it is call'd) the indelible character of Ordination, which will hardly bear them out in the Court of natural Conſcience, and therefore cannot eaſily attone them to the rules of Revealed Religion, which never contradicts, or ſo much as diſpenſes with natural.

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

And ſo I have run through thoſe things that more immediately concern the firſt and greateſt commandment, but like unto Mat. 22. 37, 38.Matt 22:37Matt 22:38theſe are Righteouſneſs, Juſtice, Mercy, Truth, Sobriety, Temperance, Charity, Humility, Modeſty, Patience, general love, peaceableneſs, containing our ſelves within our own bounds, order, ſubmiſſion to Government, with perfect ſubjection in all things that do not contradict obedience to God, together with all thoſe things that ſpeak virtue, goodneſs, lovelineſs, good report, honour, eſteem in human converſation, Phil. 4. 8.Phil 4:8which ſo far as they can come under the obſervation of man, and can be regulated by laws, ſo far as they can come into palpable inſtances, are worthy of rewards, and encouragements, and the contrary of puniſhments. This is natural Religion, and it ſtands upon this unmovable foundation; Nothing is more truly Religion, or reverence of the Divine Majeſty, than thoſe things which do p. 25moſt perfect humane nature into a conformity with God.

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

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

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

There may be now a ſolemn appeal made to all the world, whether Chriſtian Religion is defective in one ſingle point of this true Natural Religion at the higheſt and fulleſt dimenſions of it poſſible to be conceived: here is the height and depth, the breadth and length of Natural Knowledg, concerning God, concerning good and evil, concerning rewards and puniſhments, according to the moſt ſober ſedate judgment of Mankind, the univerſal conſent of the world, the moſt ready accuſations and defences all men make in points of good and evil, in their treaties and debates one with another, according to the diſcourſes of the moſt Wiſe, Learned, and Virtuous of the Philoſophers, the beſt of Lawgivers. If then there be the moſt Wiſe, the moſt Good, the moſt Virtuous that ever was in nature found in Chriſtian Religion, abating nothing but poſitive Laws, topical Religion, Rites and Cuſtoms; what a foundation of peace, quietneſs and happy ſtate might a conſent but in this Natural Religion (as it is fairly extant in the Chriſtian Religion) p. 26be! and what a conviction of the Chriſtian verity would ſuch an acceptance of Natural Undeniable Religion from it be! when juſt as in the day of Pentecoſt, thoſe Acts 2. 8.Acts 2:8ſeveral ſorts of people heard the wonderful Works of God, each in their own language; ſo in Chriſtianity, every one finds what ever they can think (excepting their own particular Rites) moſt generally, truly, and valuably good, and that upon deepeſt conſiderations, ſtricteſt examination, and even uncontroverſable certainty.

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

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

2. Having thus far inſiſted upon the firſt Particular under this Head of Natural Religion, I come to ſhew the agreeableneſs of Chriſtian Religion with Natural; in what it reveals above, and beyond Natural Religion, and the p. 27great Reaſons of our Acceptance of Chriſtian Religion thereupon, which was the ſecond Head propos'd.

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

1. That it is hereby neceſſarily ſuppos'd, Natural Religion is given to be a Teſt and Touch-ſtone of Truth in Religion.

2. That Chriſtian Religion hath ſuch an evident agreement with Natural Religion, as to be approved and recommended by it.

3. That it being ſo excellent, and ſo recommended, it lays the true grounds of peace throughout the world in Religion.

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

When our Saviour challenged the Phraiſees requiring a ſign from Heaven for the truth of his Doctrine thus: Why even of (or from within) your ſelves judg ye not what is Luk. 12. 5, 7.Luke 12:5Luke 12:7right? He imply'd, The very eſſence of a man as an Intellectual Rational Spirit, muſt be alſo full of Religious and Moral Principles, and ſo muſt have innate judgment of Religious Truth, as many other Scriptures aſſure us. Without this a man can have nothing but an Implicite faith for his Religion, a ſtrong belief, it's true. Now ſeeing Turks, Jews, Papiſts, every one that is throughly poſſeſs'd with his Religion hath the ſame; this kind of Faith is no other than theſe ſeveral Religioniſts laying a wager one with another, which is the true Religion; and it greatly derogates from the Chriſtian Religion, to ſuppoſe there is no more but this confident adventure for it, rather than for any other, and no grand aſſurance within in Natural Religion. Even matters p. 28of Divine Revelation, however immediately from God, muſt be hence known and diſcovered, elſe every thing that calls it ſelf Revelation muſt be taken for Divine.

Although the Prophets might be at ſome times under a ſtrong ſupernatural hand, that tranſported their minds, as it did alſo in extraordinary caſes their bodies; yet they were generally under the ſtill-voice, ſpeaking to their faculties, enlightning their reaſon, ſanctifying their affections, by which they had even at the time of their greateſt raptures a ſenſe of the excellency of Divine Truth, an habitual acquaintance with the ways of Divine approach and preſence; a ſearch into the things they had ſpoken, even after they had ſpoken them. So the Apoſtle Peter tells us, They ſearched what or what manner of time the Spirit that was in them, did ſignifie. 1 Pet. 1. 11.1 Pet 1:11They had a holy guſt of Divine things, a judgment diſcerning between any ſort of private ſpirit, and the univerſal Spirit of Grace and Truth: elſe how did they differ from Balaam?2 Pet. 1. ult.2 Pet 1

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

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

The ſum then of this Point is this: Natural Religion always with us, as intimate as our faculties, as certain and true as they are, in their frame and creation, muſt be our Ordeal, if I may ſo call it, our Fiery, our ſureſt way of trial, of all Propoſals made to us in Religion; that is after p. 29due awakening our minds, and examination of things by them; and the bleſſed aſſiſtances, or higheſt infuſions of the Divine Spirit are breath'd into our natural ſentiments in things pertaining to God, inlightned, purified, and guided into all truth.

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

p. 30He that perſecutes Chriſtianity, muſt perſecute righteouſneſs, peace and joy in the Holy Ghoſt, in which whoſoever Rom. 14 17, 18.Rom 14:17Rom 14:18ſerveth Chriſt (as every one muſt do that ſerves him) is accepted of God and approved of men; and therefore to deſpite Chriſtianity, is not only Belluine but Deviliſh. So that the third Branch plainly reſults from the two former, viz. if Natural Religion be the ſtandard and touchſtone given us to try all things in Religion by, and that Chriſtian Religion comes off from the tryal more precious than Gold: It follows then of what value it ought to be to all the world.

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

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

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

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

In Chriſtianity there is Baptiſm, the ſeal of the Covenant of Grace entred into on Gods part, and ours. The Sacrament of the Lords Supper the ſeal of the full Communication of all the bleſſings of the Covenant. The Chriſtian Sabbath, a day dedicated to the ſervice and enjoyment of the Creator-Redeemer, giving natural Reſt to bodies, Religious Feſtivals to ſouls in holy imployment and action, grounded on his Reſurrection, and ſitting down on the right hand of p. 31the Majeſty on high; called by expreſs title the Lords Day, (as the Euchariſt the Lords Supper:) and a pawn of the Eternal Sabbatiſm with our Lord in Glory.

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

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

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

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

The depraved heart of man is ſo eaſily bewitch'd with Forms and Fopperies, calling them ſignificant Ceremonies, (like ſaying to the dumb ſtone awake, ariſe and teach, or to their ſtaff declare to us) that it is by no means to be truſted, leſt ſeeking Hab. 2. 19. Hoſea 4. 12.Hab 2:19Hos 4:12a ſhady devotion of Ceremonies under the diſguiſe of a ſolemn one, as the Pagans choſe Woods and Groves for their p. 32ſacred performances.) it loſe it ſelf in the thicket not knowing where it is, and in the end, the true Religion alſo.

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

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

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

It is therefore only fitted to the Hypochondriack Devotioniſt, who loves Religion in ſuch a kind of ſet ſolemn dreſs, or to the empty Formaliſt that muſt have it ſo adorned, or recommended; or to vulgar, unlearned, and irrational minds, who muſt be catch'd with ſhows and pompous appearances, and kept in amuſe, that they may be ſomewhat intent in Religious excerciſe; but with this diſadvantage, that they ſeldom pierce further than this ſurface, or take notice of p. 33the Religion it ſelf; and when at any time theſe things happen to be expoſed, they become the ſcorn and hate of ſuch perſons, ſo that they deal rudely with them.

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

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

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

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

1. There was ſo great, and preſential an evidence of Divine Authority concerning them among the Jews, who were only bound to them under that immediate Theocraty exerciſed over them, that as it was abſolutely neceſſary, ſo it was ſufficient to bear them up. God as the Author, continually and frequently appeared to give value to them by p. 34his own particular command; He was able to bleſs and impower the meaneſt Rite to the greateſt ends; and therefore might command what he pleaſed: He therefore added often to ſuch precepts, I am the Lord, whoſe Authority could not be diſputed, whoſe Benediction could not be deni…d or ſuſpected. Thus the waters of Jordan were better than 2 Kings 5. 12. Joh. 9. 11.2 Kgs 5:12John 9:11all the Syrian Rivers. The clay and ſpittle, and waſhing in Siloam beyond the moſt excellent natural Application.

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

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

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

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

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

And therefore indeed much of this ſort hath proceeded p. 35from the wanton and laſcivious imagination of men, not loving the chaſt and pure Worſhip of God, and with holy minds embracing Truth, and the Divine excellency of it.

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

2. I come therefore to conſummate all in the full agreement of Chriſtian Religion in the revealed parts of it with Natural; and I confeſs it is hard to receive ſome parts of Chriſtianity naked and unguarded, torn off from the reſt: As a limb by it ſelf cut off from the body, is another thing than as it is in the body; ſo is it to run away with this, That the Chriſtians worſhip a God crucified, that died as a malefactor, that was a Carpenter, that liv'd poor in the p. 36world, and deſpis'd; without obſerving the whole train and connexion of things, the ſeveral great inſtances of Divinely Rational Account for it, as it ſtands in the whole body of Chriſtianity. But when we conſider in it the moſt indiſputable rules of all Goodneſs, (as I have before at large ſet down) the preſence of Divine Power in Miracles, that we have an inward ſenſe of, as Divine; both which ſtand as it were at the gates of wiſdom, drawing and inviting in minds, to behold the inward frame and contrivance; and when the correſpondency, ſymmetry, ſubſtance, ſolidity, beauty, purity of all within is ſeen, then is there ſufficient ſatisfaction againſt, and reſolution of former doubts.

To him that patiently conſiders the great reaſons of things as they ſtand in Gods Juſtice, it will appear why Humane nature ſo laps'd, ſo peccant and guilty ſhould be att on'd by a ſacrifice offer'd up in that Humane nature, wherein obedience to the Divine Holineſs ſhould be exemplified in the profoundeſt ſubmiſſion to increated will and pleaſure, and in the greateſt experiment of it; Self-evacuation, and even annihilation, and beyond this, unexpreſſible ſufferings, that there might be a compenſation to that Juſtice of God as the great Governour and Legiſlator offended by ſin, ſeeing ſuffering and puniſhment follow upon ſin and guilt: and that this ſhould be performed (tho in Humane nature) yet by a perſon who thought it no robbery to be equal with God, even the Son of God: and that hereby all ſenſual Phil. 2. 6.Phil 2:6worldly glory (the great temptation to ſin) ſhould be ſlighted, turn'd out of its Grandeur, and high pretenſions in the world; and Intellectual, Spiritual, Heavenly, Eternal Glory, advanced and prefer'd to its own excellency and eſteem by the Saviour of the world: who hath therefore brought in all that lively Doctrine of patience under ſufferings, mortification, ſelf-denial, contempt of this life, ſo feebly manag'd by Morality in compariſon of this, as at the ſame time to ſhew it not unknown to nature, and yet p. 37much eclip…'d: He that ſeriouſly looks upon things thus, and beholds them with the ſevereſt eye of Reaſon, will find that which will indeed perfect and accompliſh his Reaſon, and engage it to worſhip, and throw its Crown at the foot of Infinite Wiſdom and Grace, but nothing to deſpiſe, nothing to diſdain, only to be aſtoniſhed with the Infinite love and condeſcention of Divine Goodneſs, which yet is like Infinity, ſo to ſhew it ſelf.

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

1. That the raiſing up Natural Religion to its true primitive excellency, is one great part of Chriſtian Revelation, viz. to ſettle the true Notions of God and his Attributes, the true love, fear of, delight in, deſire after God, reſignation and obedience to him; the truly generous kinds of Righteouſneſs, love, mercy, compaſſion to men; the unſpotted temperance, ſobriety, purity in a mans ſelf, the right Principles, Motives, Rules, and Ends of all theſe; the full-ſpread Doctrine of Immortality, and Eternal Life, of pardon of Sin, and mercy to Repentants, of Repentance it ſelf, and Faith in Divine mercy; and laſtly of future rewards and puniſhments. Now in all theſe (as I premis'd) Natural Religion is not to be meaſured by what is found in the dark and ſullied ſtate of the generality of Mankind at ſuch vaſt diſtances from the days of Innocency, or ſo much as in the colder, liveleſs Climate of Philoſophick Morality; but by what diſcovers it ſelf, when theſe frozen benum'd Principles relent, and are thaughn by the warmer beams of revealed truth, by what men do, and muſt acknowledg when they come to themſelves; then the Miniſters of Natural Righteouſneſs out of (and according to) Divine Revelation are 2 Cor. 5. 11.2 Cor 5:11made manifeſt in mens conſciences, and they ſpeak and write p. 38no other things than they do acknowledg, and ſhall acknowledg to the utmoſt, to the very end: Even as the illiterate 2 Cor. 1. 13.2 Cor 1:13mind does not at firſt perceive the wiſdom of ſuch a writer as Socrates, Plato, Plutarch, of ſuch Hiſtorians as Livy, Taritus; but when it comes to be cultivated, it knows by a Teſt within it ſelf, the gravity and dignity of their ſenſe and ſtile. Thus at the firſt, unexerciſed ſouls taſt not the gratefulneſs of the Word of God to natural conſcience, which is afterwards moſt agreeable, the ſenſes being exerciſed to diſcern g…od and evil.Heb. 5. 14.Heb 5:14

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

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

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

The Doctrine of the only true God is kept moſt pure, even as ſilver tried in a furnace of earth purified ſeven times. But this Divine Nature is explained to us in the Father, Son, p. 39and the Holy Spirit; and in the infinite Graces and Bounties proceeding from the Deity ſo explain'd to us; and this is ſo to the utmoſt, that as we certainly know in Heaven it ſelf, it is impoſſible to know any more Gods than the one true God we have known here in the world; ſo it is as impoſſible we ſhould know any more in that Eſſence than the Father, the Son, and the Spirit, in Eternity it ſelf.

It is of everlaſting inviolable Truth, There is one God, and it is reveal'd to us in Chriſtianity, There is one Mediator 1 Tim. 2. 5. 1 Cor. 8 6.1 Tim 2:51 Cor 8:6between God and man, the man Chriſt Jeſus. There is one God the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, by whom are all things, and we by him. And this is life eternal to know thee the only true God, Joh. 17. 3.John 17:3and Jeſus Chriſt whom thou haſt ſent. Thus the Divine Unity is preſerv'd. And leſt the obligation to a Mediator, to a Redeemer, ſhould abate or interfere with the obligation to the one God and Father; the Mediator is always made known to us, as the Son of the Father, the brightneſs of his Heb. 1. 3.Heb 1:3Glory, tho expreſs image of his perſon, the heir of all things. So that the Glory of the one Mediator infinitely and incomprehenſibly unites, and circulates in one, with the Glory of God the Father. So far is the Revelation of Jeſus Chriſt Phil. 2. 2….Phil 2:2from any the leaſt contradictorineſs to that fundamental natural principle of one God.

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

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

p. 40There cannot be a nearer union to the whole nature of of man, than by this divine Perſon aſſuming, not any humane Perſon, which had been limited, narrow and confined, but humanity it ſelf into one perſon with himſelf.

There cannot be a greater inſpiration and internal operation than of which the Spirit of God is the Author and Fountain; nor a cloſer uniting of Believers to Chriſt, than by this Spirit to be ſo joined to the Lord as to be one 1 Cor. 6. 17.1 Cor 6:17Spirit.

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

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

As to the Chriſtian Doctrine of the Reſurrection and eternal Judgment, they are but what is very agreeable to the very Principles of Natural Religion, all men having an ingrafted ſenſe both of it, and a future ſtate; and as to the Reſurriction it ſelf, I think it moſt manageable upon grounds of Reaſon, That the Creator can as eaſily command the Principles of a diſſolved body into one, as at firſt create thoſe very Principles out of nothing; nor can I think thoſe niceties of diſpute brought into this Article of Faith, of any moment, it being enough there ſhall be a future ſtate of Spirits in bodies, as in ſenſible appearances of Glory or Miſery, and thoſe bodies as much mens own, p. 41as the nature of matter or body in a perpetual tranſmutation can bear.

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

And ſo I have endeavoured to make good the ſecond Head of diſcourſe under this firſt foundation of univerſal peace, Conſent in Natural Religion, viz. that Chriſtian Religion in what it reveals beyond Natural Religion, agrees yet with Natural Religion, and is recommended by it: and herein I have inſiſted upon thoſe points of Chriſtian Religion that are truly Chriſtian, for thoſe private diſputes among Chriſtians were much better ſilenced within the Gates of Chriſtianity it ſelf (in that way wherein they are managed,) and therefore much more ought not to be declared in Gath, nor publiſhed in the ſtreets of Aſhkelon: neither indeed need the points themſelves upon which the diſputes are. For if together with thoſe undoubted Principles of Natural Religion in Doctrine, Worſhip and Practice, (as they are reveal'd by Chriſtian Religion) wherefrom none can make defection but under the moſt righteous ſeverity of the Magiſtrate, who in thoſe caſes bears not the ſword in vain: I ſay, if together with theſe, the ſubſtantial truths and inſtitutions of Chriſtian revealed Religion (wherein we are all agreed) were preſented as the general confeſſion or p. 42prof…ſſion of Chriſtians, before we come to lanch out into par…icular opinions or modes of worſhip, our excellent R…ligion would ſtand much more like a City ſet on an hill, Mat. 5. 14.Matt 5:14whoſe Magnificence and Beauty could not be hid for the benefit both of ſtrangers and its own Citizens, ſince things ſo great, ſo excellent, ſo agreeable with all the inward ſenſe of mens minds, could not be rejected by thoſe that would be accounted men of Mind, Soul and Reaſon; and eſpecially there could upon theſe terms Chriſtianity offers, be no poſſible place for hurting or deſtroying Chriſtians by any party, except men are reſolved to lay aſide the Man, and put on the Lion and Wolf.

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

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

2. That which brings in Image-worſhip, prayers to Saints and Angels, which ſuppoſes Inviſible Beeings, though creatures, Omniſcient and Omnipreſent as God, that in all places men may lift up hands to them in prayer, without doubting of their being loſt in their direction to thoſe, that are not that they know able to take any notice of them; and further, which is not the leaſt of the Idolatry, it gives them the honour of being abſolutely knowable by natural light in the Divine Attribute p. 43of hearing prayers, that all fleſh may come to them, viz. in their Knowledg, in their Mercy, in their Power, all which muſt be abſolute as Gods, and as evident to reaſon as in God, ſeeing men have no juſtifiable revelation to any ſuch purpoſe: the Arto latria or adoration of the bread in the Sacrament is of the ſame family: now however theſe things are intricated by various pretexts, yet as the ſpectacle in the laſt eſpecially is horrid to ſenſe, ſo the things to Reaſon and Natural Conſcience, and can ne'r be reconciled; we have otherwiſe learnt Chriſt, who in the days of his fleſh neither requir'd nor receiv'd worſhip directed to his body upon any ſuch pretenſions, Mark 10. 17. Luke 11. 27. 28. John 6. 36. John 20. 17. but refus'd it, except when at ſometimes the mighty Emanations of his Divinity proſtrated men into the Adorations of him.

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

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

The third thing propoſed under this firſt head of Natural Religion, and upon which the whole weight of it reſts, p. 45and turns, as to the intention of this Diſcourſe is this: That Christianity ſuppoſes it a firm ground of enjoying the Common Peace and Tranquility in Religion, that a man receives, and owns all the grand points of Natural Religion, Godlineſs, Righteouſneſs, Soberneſs, and acknowledges it his duty, and makes it his profeſſion to live according to them, that he avows no Principles contrary hereunto, though he believes and profeſſes to be aſſur'd of ſome other Divine Revelations, in order to his Eternal Happineſs.

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

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

Now I ſhall endeavour (with ſubmiſſion to better inſtructions) to give great reaſons, that this is the ground Chriſtian Religion bottoms upon, and preſumes to it ſelf, That perfect conformity in a Mans Principles to Natural Religion, (ſo far as Principles or Being, as we ſpeak, of a Religion are in debate) ought to be a ſufficient guard according to the preſent ſtate of Humane Nature, and the Divine Ordination upon it, againſt the Enmity, Deſpite and Injury of private perſons; and againſt the foreign the punitive juſtice of p. 44Magiſtrates. However a man in other particulars diſting…iſhes himſelf for conſcience ſake towards God.

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

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

This Exhortation of the Apoſtle contains two things.

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

2. The advantage the Apoſtle expreſſes as ariſing from the due performance of this duty; That men in general p. 46and Princes in ſpecial, being convinced of their rights by the evidence of thoſe two main parts of Natural Religion, Piety towards God, Love of Humane nature, and the Ʋniverſal good might afford to Chriſtians the rights and dues of Godlineſs; and Grave, Honourable, Sober Deportment among men; that is, Peaceable and Quiet lives, not breaking out into injury, and violation of common Protection and Humanity, becauſe they were Chriſtians.

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

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

In relation to mankind in general, the Apoſtle makes this challenge, 1 Pet. 3. 13. And who is he that will harm you, p. 47if you be followers of that which is good? Plainly implying, to follow that which is good, ought in all Reaſon and …quity to ſecure men from Harm, and that Good which the Apoſtle intends muſt be Good, defin'd by the Laws of Natural Religion to be good; for elſe Chriſtianity, as it ſtood diſtinct from that (for contrary to it, it is impoſſible to be) was not then underſtood to be Good. All judgment of that therefore being ſuſpended, whether Good, or not Good, as it ſtood diſtinct from Natural Religion; The undeniable preſence of all Natural Religion and Power of it over the Lives and Actions of Chriſtians, was to be their defence on the right hand, and the left, from injury. Concerning Magiſtracy, that Duumvirate of Apoſtles concur, that Rulers are not a terror to good works, but to the evil. Wilt then thou not be afraid of the power? (ſaith the Apoſtle Paul) do Rom. 13. 3, 4, 5.Rom 13:3Rom 13:4Rom 13:5that which is good, and thou ſhalt have praiſe of the ſame; for he is the Miniſter of God to thee for good: But if thou do that which is evil, be afraid, for he beareth not the ſword in vain; for he is the Minister of God, a Revenger, to execute wrath upon him that doth evil; wherefore ye must needs be ſubject, not only for wrath, but alſo for conſcience-ſake. Thus far the great Apoſtle of the Gentiles. The Apoſtle of the Circumciſion ſpeaks thus: Submit your ſelves to every Ordinance of man for the Lords ſake, whether it be to the King as Supreme, or unto Governours, as thoſe that are ſent by him for 1 Pet. 2. 13, 14▪1 Pet 2:131 Pet 2:14the puniſhment of evil-doers, and the praiſe of them that do well.

Let the way of arguing uſed by theſe two Apoſtles be well weighed, the circumſtances of the times wherein they writ; the ſenſe of Magiſtrates concerning Chriſtianity, the obligation upon Chriſtians to obey God rather than Magiſtrates: and yet both theſe Apoſtles write as if the nature of good and evil were out of diſpute between Magiſtrates and Chriſtians, as if all were clear and fair between them, and no controverſie whether Chriſtianity was True or Falſe, p. 48a Good or a Bad Religion; when yet Chriſtians were under the fiery Tryal, when they were continually under perſecution for their Religion, which the Apoſtle calls Righteouſneſs, becauſe able to juſtifie it ſelf to be ſo by the Laws of Natural Religion; when they were bound to deny ſo great a part of their ſubjection to the higher powers as not to ceaſe to be Chriſtians at their command: what then does this largeneſs, frankneſs and freedom of expreſſion mean? On the part of Chriſtians to be ſubject, and that not for wrath but for …onſ…ience ſake and to ſubmit themſelves, when yet they were preſently upon the account of their holy profeſſion of Chriſtianity to deny ſubjection and ſubmiſſion to the great command of Magiſtracy in Religion.

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

How can all this be reconciled? but by reducing all to the juſt bounds and limits of divine Ordination, fixing the Magiſtrates Power and the Peoples Obedience in things pertaining to Religion thus, ſo far as Natural Religion extends, ſo far the Magiſtrates power extends; here he is the Miniſter of God and bears not the ſword in vain: hither is the peoples obedience to come; in all things pertaining to that they muſt needs be ſubject, not only for wrath but conſcience ſake. Theſe are the ancient Landmarks thar ought not to be removed: I ſpeak not at all of civil obedience now, but of obedience in things pertaining to the conſcience. Let none of you ſuffer as a murderer, as a thief, as an evildoer, 1 Pet. 4. 15, 16.1 Pet 4:151 Pet 4:16as a buſie-body in other mens matters, So the ſame Apostle ſpeaks, Offences againſt Natural Religion, or for violation of Godlineſs, commanded by the Law of Nature; then quietneſs and peace of life is juſtly denied you.

p. 49But if you ſuffer as Chriſtians, rejoice and be exceeding glad when you come to ſuffer upon the account of that excellent Religion reveal'd from Heaven, and aſſur'd to you; here there is no ſuffering juſtly due to you, therefore your ſufferings ſhall be recompenced to you with Divine Glory from Heaven, from whence Chriſtianity is revealed.

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

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

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

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

The Concluſion then is this, according to the ſenſe of the New Teſtament, where ever there is no impeachment p. 50lyes againſt men from the violation of Natural Religion, their peaceable and quiet lives are the juſt right of their godlineſs and honeſty; Praiſe, ſecurity, a ſtate out of fear is due to them as well-doers, as to thoſe that do that which is good.

Many other are the expreſſions we meet with in the Apoſtolick Writings looking this Way, that the great Letters of commendation to mankind in general, concerning perſons and their ways in Religion, ſo far as the thing comes under their judicature, is the intrinſick and real goodneſs of their Profeſſion and Lives at the beam of Natural Conſcience. This is the Royal Law every one is to fulfil: in theſe things Jam. 2. 8. Rom. 14. 18.Jas 2:8Rom 14:18we must ſerve Chriſt, that we may be accepted of God, and approved of men: Thus they muſt adorn the Doctrine of God our Saviour; thus they muſt take care againſt the Name 1 Tim. 6. 1.1 Tim 6:1of God being blaſphemed; thus they must put to ſilence the ignorance … Pet. 2. 15. & 3. 16.of fooliſh men, and make them aſhamed. Now it is true, all the ſeverity of Profeſſion and Life, according to Natural Religion, will not juſtifie the truth or goodneſs of an aſſumed Religion as revealed from God, as of the ſober Moral Heathen, Jew, Turk, Papist, or any Maſter of Sect of most unblameable life among Proteſtants; that is, to be tryed in a Conſiſtory proper to it: the Arguments and Evidences of it being reveal'd, are to be weighed; the nature, ſcope and tendency of it, and all its Principles are to be examined; and at laſt it ſtands at Gods Judgment-ſeat, where it ought to be judged. But thus the Argument is the more enforced, that where there are the Teſtimonials of Natural Religion fairly written in the behalf of any Religion, and the Profeſſors of it, though we are not, nor may have reaſon to be induced by the Motives of Credibility it gives, to approve our ſelves to God, or ſeek everlaſting happineſs in it; yet the right hand of Humanity in allowing Peaceable Lives, is to be given them.

Having thus far inſiſted upon Scripture, in the proof of this Aſſertion, I come now to argue it by Reaſon, and under p. 51every Argument to obſerve the Objections that may be made againſt it.

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

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

What excellent perſons were Job, his three Friends, and Elihu, though out of the Family of Abraham; I mean out of that part of it, where God had more eminently fix'd his Church; and out of that line, wherein all the Families of the Earth were to be bleſſed? How excellent the Books of their Religion, and Ratiocinations upon it? though the Friends were miſtaken in urging too far, as if preſent Afflictions were a detection from Heaven of Inſincerity, and applying it to Job: That moſt deſirable Book of Holy Scripture was undoubtedly, by the ſpecial Wiſdom of God, prepared p. 52as a Treatiſe of Natural Theology, rais'd to its own height, through the Aſſiſtances and Inſpirations of the Holy Spirit, and wherein moſt probably the ſenſe of all the Pious Patriarchs kept freſh and pure from Corruption, was maintain'd, and improv'd upon the proper Reaſons of Natural Religion; for we meet with no intermixture of poſitive Precepts, or Rites, except the Hiſtorical Relation of Sacrifices, in the beginning, and end of the Book; An Inſtitution of God, by which men were taught in the beginning of the World, as ſoon as ſin had entred it, to look for Atonement wit… God, through that great Sacrifice of Chriſt, to be offer'd in the end of the world; to whom it is moſt probable Job makes ſom… very ſignificant References, though according to the Covertneſs of ſo great a myſtery at that time.

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

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

p. 53In this Book of Job we have alſo the true natural way of propagating Religion, and reconciling differences in it, viz. by Diſcourſe and Argument, only heinous offences, and plain violations of Duty in Natural Religion, are cited to the Magistrates Tribunal.

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

But, no doubt, there might be many others at that time, and all along, who were not of the Jewiſh Proſelytiſm, and yet great Inſtances of this ſame Natural Piety; For if Elijah, 1 King. 19. 18.1 Kgs 19:18who had a leſs compaſs to obſerve in, and more probable opportunities of Inquiry, and even Inſpection, yet was ignorant of ſeven thouſand in Iſrael that had not bowed their knees to Baal, but thought himſelf left alone: how much more may lye hid from our almoſt ſuſpition, True worſhippers of God according to Natural Religion, all along elder times, inſpired and conducted to it by Divine Illumination? Nay, who dares be ſo bold to define, there are no ſuch now?

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

Yet ah laſs we cannot ſtretch our charitable hopes ſo, as to think this the caſe of the generality of the Nations, that know not Chriſt, who lye in the valley of the ſhadow of death; not only as ignorant of Chriſt, but as without God, the true p. 54God in the world; Horrible Corrupters of what they naturally know, that is, of Natural Religion. But as there were many Lepers and Widows in the days of thoſe two Prophets, Luk. 4. 25.Luke 4:25but to one of each were they ſent; ſo we may hope there are ſome Inſtances of this Divine Bounty and Grace, if we can hope ſo but of few; but theſe ſecret things belong to the Lord our God; and it's ſafeſt not to preſume too far on either Deut. 29. 29.Deut 29:29ſide: yet by the ſame Charity we allow Papists, that the prevalency of truly Chriſtian principles may Antidote the poyſon of Popery; ſo the pregnancy of ſome natural principles riſe up above all the refuſe in ſuch Souls; but, oh Lord! thou only knoweſt! Yet ſome things I dare be bold to affirm,

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

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

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

Yet I cannot but here take notice, There is not ſuch a learned World in Morals, as was heretofore among the Graecians & Romans, ſuch as Pythagoras, Socrates, Plato, Epic…etus, Cicero, p. 55Seneca; nor as thoſe of later date, Plutarch, Porphyry, Hierocles, Jamblicus. But as that one ſacrifice aboliſh'd the Typical, yet divinely inſtituted Sacrifices, (much more thoſe mock-ſacrifices, that there are no ſuch now in the more famous Religions in the world, as divine Oracles, and Prophecies, abſolv'd and finiſh'd in Chriſt and the Apoſtles) ſilenc'd all thoſe fallacious ones from below; ſo the reſplendent light of Natural Religion in the Goſpel-revelation, ſince its prevalency in the world, and that it is become the Religion of Nations, ſeems to have dazled natural reaſon, that there is not the apparence of it as in former ages; but a kind of barbarity hath invaded, as a thick darkneſs, the world out of the Goſhen of Christianity; while the Jews truſt to the letter of the Old Teſtament, not 2 Cor. 3. 15.2 Cor 3:15yet unvail'd to them in its glory, and further obſcur'd by Rabbinick Dotages; and Mahometans to the Spite-prophet, and his ſenſeleſs Alchoran, ſet up by Satan, and permitted by Divine Juſtice in oppoſition to the only true Prophet, the Lord of life and glory, and his everlasting Goſpel. All beſides theſe lye obſcure, and at a diſtance from us, in a manner like a Terra Incognita in Reaſon and Religion, having only ſome relational glimpſes, no bodies of their diſcourſe in either. A great argument of the Truth of Chriſtian Religion, that hath drawn up all Rational Religion, Reaſon, and Learning within it ſelf, and under its own Horizon.

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

But all this doth not diminiſh ſo much from Natural Religion, as it brings it into queſtion, Whether there is now ſuch a thing in the world as Natural Religion, without Chriſtianity? nay indeed, it may be doubted whether notwithſtanding, p. 56or even for the ſake of thoſe great Names I juſt now recorded, (who were but a ſort of Parelian lights to the true light of Natural Religion) whether there was ever ſuch a true copy of it, as that of the Book of Job, in any mans heart, life, or writings, that was without the help of divine Illumination; and yet Natural Religion is never the leſs natural, nor the leſs felt and acknowledg'd to be ſo: When beſides ſuch a proportion, as is always ready to men, not degenerate into beaſts, being ſo preſerv'd by God, that he may not leave himſelf without witneſs, nor men without Luk. 15. 17.Luke 15:17means, in order to their converſion and recovery; when (I ſay) beſides this, God reſtores to any man, or number of men the perfection of it by his Word, or by particular illumination of his mind; it is not the leſs natural; even as the prodigals Self he came to, was not the leſs natural Self, becauſe he had been ſo long a fugitive from it, and it became neceſſary to him to be ſo reſtor'd; ſo no leſs is Natural religion, natural, becauſe it is return'd by revelation after being loſt. And this carries the great uſes indeed of Natural religion, that whether it be that part of it by general providence preſerv'd to the generality of men, or by ordinary means improved; or whether by divine Illumination and Revelation, it is given as it were anew, yet we ſtill find it natural, and as it were our own, properly belonging to our natures; and it comes to us as by way of Reminiſcency of what we had once, but had loſt. Thus all the ends of the earth Pſal. 22. 27.Ps 22:27ſhall remember, and turn to the Lord.

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

And it is taken out of thoſe places of the Apoſtle John, firſt what he records in his Goſpel, that our Saviour ſaid, He that honoureth not the Son, honoureth not the Father that Joh. 5. 23. 1 Joh. 2. 23. 2 Joh. 9. 10.John 5:231 John 2:23ſent him. And in his Epiſtles, Whoever denieth the Son, hath not the Father. And in his ſecond Epiſtle, Whoever tranſgreſſeth, p. 57and abideth not in the Doctrine of Chriſt, hath not God; and if any man come and brings not this Doctrine, receive him not into your houſe, neither bid him God ſpeed; for he that biddeth him God ſpeed, is partaker of his evil deeds.

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

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

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

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

3. This hath yet much greater force upon thoſe whom p. 58the Apoſtle ſeems eſpecially in his Epiſtles to intend; thoſe who come with a high pretenſion of an extraordinary ſpirit, of an immediate Doctrine from Heaven, and yet bring not the Doctrine of Chriſt. For there being at that time ſuch infallible proofs and aſſurances of all ſorts, to the Apoſtles, and that have deſcended down from them to us in Sacred Hiſtory; we muſt needs conclude, they might juſtly Anathematize in the higheſt degree, an Angel from heaven that preacht any other Goſpel; they were moſt certain, who ever Gal. 1. 8.Gal 1:8call'd or proclaim'd Chriſt, Lord, were authoriz'd to do ſo by the Spirit of God, and therefore that no man could by the 1 Cor. 12. 3.1 Cor 12:3ſame ſpirit declare him accurſed, ſeeing that Spirit could not contradict it ſelf.

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

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

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

The ſum then is this: He to whom Chriſtianity is propos'd as faithful and worthy of all acceptation, with ſuch aſſurances p. 59of it from Natural Religion, and its own evidences, as are ſufficient to draw any man intelligent and conſcientious, to it, and yet rejects and refuſes him that ſpeaks from Heaven to him; is to be delivered over to the Judgment of God, who will judg the ſecrets of all hearts by that very Goſpel of Truth, Rom. 2. 16.

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

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

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

The 2. Arg. Proving Natural Religion is fit to be the center Arg. 2 of common peace, and agreement in Religion, is this: There is an Ʋniverſal Code of Natural Religion, of which every man hath a part for himſelf, ſo that we may all appeal one to another, p. 60as it were to page and line, whether it be not ſo written in that book of the Law within us? Whether ſuch a thing be not our duty, and whether we have not ſin'd in doing contrary? And indeed thus to do is the univerſal uſage of men in all their debates one with another. As face anſwers to face in water, ſo the heart of man to man in this Natural Religion; as the parts of Humane body agree in all men, ſo do theſe proportions and lineaments of ſouls.

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

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

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

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

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

Our Saviour indeed dealt with the Jews in more abſolute and poſitive terms, becauſe natural conſcience lay higher and nearer to ſupernatural inſtructions, by their acquaintance and familiarity with the Oracles of God committed to them. p. 61But in dealing with thoſe that had not thoſe Revelations, the Prophets and Apostles center their Applications to them in this Ʋniverſal Religion, and with great reaſon and expectation of ſucceſs. As Daniel to Nebuchadnezzar, I counſel thee to break off thy ſins by righteouſneſs, and by ſhewing mercy to the Dan. 4. 27,Dan 4:27poor, if it may be a lengthning of thy tranquillity: This was Natural Doctrine, and fit to be addreſſed to a Prince never ſo much a ſtranger to Divine Revelation. For this is a Religion known to all the world, and therefore that in which all may moſt reaſonably unite.

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

For every Magistrate is ſuppos'd as a Magiſtrate to have good knowledg of this Law, of which he as a man hath a copy, as the Kings of Iſrael had of the revealed Law; and in which (as they in that) he ought to be converſant, that he may be juſt that ruleth over men, ruling in the fear of 2 Sam. 23. 3.2 Sam 23:3God.

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

But beyond this, what of Compulſion there can be, I do not underſtand: Every Revelation is received by Faith; and Faith comes by hearing, and hearing by the word of God. p. 62It is the ſword of the Spirit that is to make the way, and not the ſword of the Magiſtrate that is to cut it.

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

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

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

In Revealed Religion their own judgment and choice moved p. 63by ſuitable Arguments, both enters and retains them in it; though, as I have before obſerved, the caſe of the Apoſtate from main Christianity, arguing an offence againſt Natural Religion, may be of a different conſideration.

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

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

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

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

1. That notwithſtanding this, there always hath been, and will be ſuch Evidences of the Truth, Righteouſneſs, Reaſonableneſs, and Naturalneſs of theſe Religious Principles, that no more can they be baniſhed out of Humane nature, than the Notions of Health, Beauty, Happineſs can be extinguiſhed in the world, notwithſtanding all the diſeaſe, variation from the exact model of Beauty, and laſtly, the Ʋnhappineſs, Miſery and Complaint ſo univerſal in the world; ſo that though there is not any Example of the perfection of any of theſe in this world, and very great and general Deficiencies from them: yet the Notions of every p. 64one are whole and intire, and ſuch repreſentations and approaches to what we mean in them are ſo viſible, as to take away all doubt of the things themſelves, and of the deſirableneſs of them; even ſo it is in this Natural Religion.

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

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

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

1. As to the main of the Objection, there is ſo great a difference between Naturals that will certainly riſe up at earneſt and vehement ſummons, being within already, though they may lye hid and deep; and what is purely from without and muſt enter through thoſe multiform, Meander'd, twisted and twined paſſages of mens Ʋnderstandings and intellectual Belief, through varieties of Tempers, Educations, Principles, men have moſt convers'd with, and rivetted their whole ſouls into; that it is impoſſible for any but p. 65God alone, who ſearches the heart, to know, where the guilty obſtruction lyes, when the ſcrews of truth, and the receptacles of mens minds do not reciprocate and anſwer one another; where the key of Truth and the wards of mens thoughts ſo diſſent, as not to be reconciled; ſo that this muſt be left for ever as to Divine Omnipotency in the efficacy, ſo to the Divine Judgment where the fault is, of mens not receiving what is ſo graciouſly offered from Heaven.

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

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

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

p. 66Argum. 3. I proceed to a third Argument, Juſtifying Natural Religion to be the term of univerſal peace and concord; ſo far that if that be ſecur'd, men ſhould acquieſce in peace one with another, in things that concern Religion; Magiſtrates allowing common protection, and people the common benevolence of Humanity; as upon a ruled and determined caſe, that Reaſon and Truth ought to have, according to the Divine Will, and the very Laws of Nature, a Through fare in the world, free as the Air and Light, and that by an Ordinance as early as of the day.

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

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

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

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

For it often falls out in the world, that Magiſtrates and People ſit in their Idol-Temple of a falſe Religion, guarded with their Laws for Uniformity, environed with their p. 67own Canons and Conſtitutions, and threatning ſeverest penalties to any diſturber. Though we have reaſon to bleſs God our lines are fallen in pleaſant places; yea we have a goodly inheritance of Religion by our Laws; which very much bribes our judgment of the Dureſſe of Impoſitions in Religion, becauſe we only conſider it in ceremonies impos'd, and do not turn our ſelves to behold the abominations in other Nations, not only committed but framed by a Law. But Impoſition is impoſition in the leaſt things in Religion, not natural; and opens the way to it in the greateſt.

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

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

If this were not the true, natural, legal ſtate of things in relation to Religion and Magiſtrates, and the very Ordination of God in Creation concerning them, this further p. 68grand inconvenience would follow, That the moſt excellent Religion of our Lord and Saviour, ſo careful of all juſt rights and duty, Dividing to Caeſar the things that are Caeſars, and reſerving to God the things that are Gods; yet that Luk. 20. 25.Luke 20:25this Religion came in as it were treading upon the necks of Princes, and their Laws, and diſacknowledging that power entruſted with them by God, the power of firſt Decreeing Religion, though it were allowed, He intended only the true Religion.

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

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

We ſee in all things that could but have the appearance of being under their proper juriſdiction, how cautious our Saviour was not to offend; as in the caſe of Tribute, though p. 69he as a Son over the Temple, or ſupreme Prince, was free; yet Mat. 17. 24.Matt 17:24he wrought a miracle on purpoſe to defray it.

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

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

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

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

p. 70But now ſuppoſe it is a ſtated Rule, that beyond Natural Religion the Magiſtrates Power extends not; but (that being ſecur'd) there is a freedom to Subjects of taking care of their Souls, and wherein they have to do with God, as of their bodies, lives, or eſtates in private concerns; or as a Philoſopher hath of chuſing what he thinks the beſt ſyſtem and from the beſt Authors; and that men may freely reaſon herein, ſtill within the confinement of Natural Religion, Rever…nce of God, and all juſt deferences to men; and then Chriſtian Religion had a Legal entrance, offering no diſregard to Magiſtracy, but taking natural freedom to offer it ſelf, wherein its way being ſo prepar'd, it then opens it ſelf with all that Divine Power and Authority, that cannot be refus'd, but under the great peril of Eternal damnation.

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

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

Thus I have endeavour'd to clear, that there are obligations lying upon men precedent to any right of Humane Authority: viz. of duty to God, in obeying God rather than men; of the Profeſſion, Confeſſion, and publication of true Religion, however men forbid or ſcorn it; of rational communication of truth, as the Apoſtles ſaid, We Act. 4. 12.Acts 4:12cannot but ſpeak the things we have ſeen and heard; of charity to mens ſouls in not concealing the tydings of Salvation, p. 71the Righteouſneſs and Truth of God. For certainly David expreſſes himſelf according to the Laws of Natural Religion, when he ſays, I have preached righteouſneſs in the great congregation. I have not refrained my lips, Oh Lord, thou Pſal. 40. 9, 10Ps 40:9Ps 40:10knoweſt. I have not hid thy righteouſneſs in my heart. I have declared thy faithfulneſs and thy ſalvation. I have not concealed thy loving-kindneſs and thy truth from the great congregation. And Moſes when he ſays, Give ear, Oh ye Heavens, and Deut. 32. 1, 2, 3Deut 32:1Deut 32:2Deut 32:3I will ſpeak: and hear Oh earth, the words of my mouth: my doctrine ſhall drop as the rain, my ſpeech ſhall diſtill as the dew, becauſe I will publiſh the name of the Lord: Aſcribe ye greatneſs to our God.

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

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

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

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

p. 72The Glory of God, ſo far as Community is charged with it.

The Peace and Welfare of particular perſons.

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

The juſt deference to Magiſtracy and publick Authority.

The ſecurity of publick Peace and Quiet.

The Advancement of True Religion in Divine Revelation.

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