The Principle of Protestant Truth and Peace, Treatise 1 · Objection 6

The Principle of Protestant Truth and Peace · Treatise 1 · Objection 6

p. 76Object. 6. But what a Hydra, a many-headed Monſter of Opinions, will Religion become by ſuch a Toleration?

Anſw. 1. Severe Natural Religion enforc'd, and ſtrictly purſued, will ſo rebate mens corruptions, (beſides the hopes and expectations of Divine Bl…ſſing accompanying ſo vertuous a Government), that there will be a much greater retrenchment of Opinions, than can be underſtood. The excellent Wiſdom, Gravity of Natural Religion in the lives and actions of men, eſpecially enobled with Chriſtianity, would bring moſt of men, except extremely bad or wild, into an p. 77admiration of its excellency, that even ingenuous ſhame, together with general prudence, would compoſe them againſt fugitive, inconstant, changeable, giddy opinion. Men are not ſo intractable as they are thought to theſe awful Laws, if wiſely propos'd. The worſt and wildeſt part would become in every mans ſenſe due ſubjects for rigor, whom ſo much reaſon and fair inducement would not prevail upon.

Steelly, unfruitful, unſatisfactory ceremonies, looſe principles and practiſes, the want of that great preſence of true Religion, and an iron hand inſtead of it, makes men Atheiſtick, Sceptick and Fanatick, ever teeming into vain opinion, for want of ſolid goodneſs to reſt upon.

But however ſinful degenerate men will be bad every way: Uniformity begets lothſome ignorance and formality. That which is beſt in it ſelf is to be choſen, viz. That free air and light, in which men may try all things, and hold faſt that which is good, though evil adheres to that, as to all good things.

Argum. 5. To conclude, True Natural Religion hath a ſet of ſuch ſelf-evident principles, that it will be enough to name them; and yet if they were obſerv'd and obey'd, univerſal peace and quietneſs could not fail to reſult from them.

1. That every man hath the due care of his ſoul committed to himſelf, ſo that it ſhall be no Apology for him in the ſight of God, that others, whether Churches, Magistrates, or publick Teachers miſled him; it may be ſome abatement of condemnation to him, and increaſe to them; but it ſhall not Ezek. 3. 18.Ezek 3:18deliver him; he ſhall die in his ſin, though his blood ſhall be required at the watchmans hand.

What reaſon then can there be, or how can it be accounted for, to compel that man with force to take that way he judges dangerous, or drive him from what he thinks beſt for his ſoul? To adviſe, perſwade, reaſon him, is p. 78commendable and charitable. It is good for him to make the beſt inquiry, and take the beſt advice. But that he ſhould be forc'd againſt his own ſenſe, is unnatural and barbarous, ſeeing he must be wiſe for himſelf; or if he ſcorns, he Prov. 9. 12.Prov 9:12alone muſt bear it. This is to be underſtood in caſes not evidently good or evil by Natures Laws. In them there is no excuſe againſt impreſſions of abſolute authority. Now how much would this tend to peace, if it had its due obſervance?

2. That Humane Nature ſhould do all the good, kindneſs, and eaſe it can to it ſelf in every particular member, and remove all the evil, diſcomfort, and miſchief it can in the ſame manner; and no ſeverity, except in caſes plainly deſtructive to general Humanity, can be tollerable to true Humanity: If this were mens Rule, who would hurt or deſtroy in the world?

3. That in all things, wherein a man can without infinite hazard do it, he ſhould unite himſelf with the greateſt Communities, with lawful Governours, with Nations, and moſt comprehenſive Congregations of Chriſtians; ſeeing that is moſt acceptable to God, who would have all Nations to Rom. 15. 9, 10, 11.Rom 15:9Rom 15:10Rom 15:11ſerve him, all people to praiſe him: It is moſt Humane and Christian; it is alſo moſt a mans intereſt, moſt ſafe and ſecure to himſelf.

4. That wherein a man finds himſelf under a neceſſity of differing from any man, much more from a Community, he ſhould deport himſelf with all meekneſs, humility, modesty, love and charity, that he may demonſtrate, it is truly his judgment and ſenſe of conſcience, and not perverſe humour, that makes him differ; that he is ſtill a moſt lively feeling member in the body of mankind, and Chriſtians, that in all things excepting the glory of God, and the ſalvation of his ſoul, interests too vaſt to be compounded for, he prefers the publick before himſelf; ſuch a one can neither harm, nor deſerve to be harmed.

p. 79I have now diſpatch'd what I intend concerning this firſt foundation of even Ʋniverſal Peace recommended by Chriſtian Religion: viz. The general unity and uniformity there would be in Natural Religion, if men would ſhew themſelves men. I will only by way of Concluſion reflect upon the uſefulneſs of ſo great a Point.

1. It juſtifies the great Creator of all, who hath not left himſelf without witneſs, amidſt this great Deordination of his Rational creatures, that he is yet a Faithful Creator: Seeing he hath carv'd into their very Beings ſuch a Law of Truth and Goodneſs, that if they would but ſhew themſelves men, would have preſerv'd them from the great errors of Ʋnderderſtanding and Practiſe; and as a Compaſs would ſteer them in the wide and diſorderly ſea wherein they now ſail. By this inward infallible guide, if rightly excited to give its ſenſe, and duly applied, they might find true Religion in this Babel of Languages concerning it. And though it is very difficult, and in the event, through mans great corruption, but not in the reaſon of things, almoſt impoſſible without Divine Illumination ſo to excite and apply it, yet there it is, even within men, ſo to be excited and applied; and it is mens corruption only, and wickedneſs, that it is not of more uſe.

2. To us Chriſtians having the benefit of this Divine Illumination in the Word of God, and in the hopeful aſſistances of the Holy Spirit, the uſe of this Natural Law is much more viſible; and indeed chiefly we have the benefit of it, and of ſuch diſcourſe as this upon it; and our guilt more than twofold, if we do not find it. To us it may appear how inflexible a Rule it is, how excellent the Religion of our Saviour is, we may in every thing ſee by it, what it is that is indeed of value among all our diviſions; What is that faith once delivered to the Saints, we ſhould be always in an agony for; and what we may allow and condeſcend to thoſe p. 80various Sentiments, that are and will be as various, as aſpect; the beauty and even harmony of Humanity and Chriſtianity being not made up of Ʋniformity in ſuch things; but unity of love and charity is the true beauty, the true melody here; all would be a dead calm without ſome variety. Thus as Chriſtian Religion revives and now impreſſes Natural Religion, ſo does Natural Religion corrected, freed from its Interpolations, corrupt Gloſſes, reſtor'd and fill'd up, where gaping chaſmes had ſpoil'd the ſenſe and contexture, and anew imprinted upon us by Chriſtian Religion, give great light to Chriſtian Religion. For being thus reſtor'd, and a natural light within us, it is redintegrated to us in its great Office, to be as the candle of the Lord in our ſpirits, by which we behold the true and excelling Glories of Chriſtianity.

3. It therefore makes brief and compendious many great Controverſies, as they are made in Chriſtian Religion: I ſhall ſummarily inſtance in theſe Four.

1. Thoſe between Rome and the Reformed Churches. Although I have a juſt value for all thoſe renowned labours of the great lights God hath raiſed up in the Proteſtancy; a very rational and Chriſtian entertainment of the Writer and Reader: Yet I muſt profeſs the unſhaken Aſſurance I center upon, in all thoſe Controverſies, is a ſhort Concluſion of the matter, That Romiſh Religion not only is not, but cannot be true: it is impoſſible it ſhould be of God, if Scripture and our Faculties are true; if Natural Religion, or Chriſtian Religion that we have in the Scriptures be true: And this I take to be a ready and ſure Antidote againſt Popery to all that are equally concern'd to know which is the True Religion, Catholick Religion falſly ſo called, Popiſh Religion, or Proteſtant Religion, though they have not opportunity to acquaint themſelves with all the Learning ſo plentiful, ſo valuable at this day in the world for the deciſion between them.

2. That great Principle of Natural Religion, Hear Oh p. 81Iſrael, the Lord thy God is one Jehovah; and Thou ſhalt love Deut. 6. 4, 5.Deut 6:4Deut 6:5the Lord thy God with all thy ſoul, with all thy mind, with all thy might and ſtrength. And that great Principle of Chriſtian Religion, If any man love not the Lord Jeſus, let 1 Cor. 16. 22.1 Cor 16:22him be Anathema Maranatha; theſe two joyned together aſſure me beyond doubt, Our Mediator upon whom our Love, Truſt, Service is to reſt; and that at ſuch a diſtance as is Heaven from Earth, cannot be but the One God with the Father, and ſo I am reſolved in the Socinian Controverſie. And further, if he be the Eternal Son of God, and his offering up the Humanity united to him, a ſacrifice, I know it muſt be of infinite value, and not a martyrdom, not an example only.

3. By Natural and Chriſtian Principles united, I am convinc'd, the great foundations on which the Controverſies between the Arminian and Calviniſt (as we uſe to expreſs them) reſt, muſt have great truth on both ſides; but they being related to thoſe judgments of God, that are as a great depth, it is impoſſible to find them out to perfection; for how can Finite wade in Infinite, without being ſwallowed by it! We need not therefore ſtay, till theſe two things can be reconcil'd in our Judgments, the infinite ſoveraignty and dominion of the Almighty over every particular immortal ſpirit that he hath made; ſo that it cannot be diſpos'd of, or diſpoſe it ſelf without the counſel and foreknowledg of God; and yet that no one is prejudg'd by any determination of God in the true liberty of a rational creature, much leſs determin'd to ſin and miſery upon it, by any over-ruling power. We may ſafely with reſpects to both ſides, be profoundly abaſed in the ſenſe of Incomprehenſible ſoveraignty over us; in a ſelf-condemnation, wherein ſoever we find our ſelves degenerate and fallen into ſin, as knowing our deſtruction of our ſelves. Nor need we ſtay till ſupreme grace and our own freewill are reconcil'd in diſpute; we may ſafely on both ſides make our humblest and moſt lowly appeals to him, that worketh p. 82in us both to will and to do. We muſt do ſo, and are under the ſame ſecurity, and obligation in stirring up our utmoſt Phil. 2. 13. Ezek. 18. 32.Phil 2:13Ezek 18:32powers in turning our ſelves that we may live; in working out our ſalvation with fear and trembling. And all beyond Phil. 2. 12.Phil 2:12theſe two concluſions are but Speculation; in which we may imploy and entertain our ſelves in conſidering infinite wiſdom, and glory, and ſearching as near as we dare approve its holy and gracious ways; but need not be angry we can't agree in things out of our depth, ſo as to be certain.

4. In all the Diſputes concerning Forms of Church-Government, Modes of Worſhip, we have thus much of reſolution from the conſent of Chriſtian with Natural Religion; Whatever is moſt ſubſtantially good, is fitteſt to be the center of Agreement and Ʋnion; and other things doubtful allowed to particular reaſon, and choice, with mutual tolleration and charity. As is further to be ſhewn us under the next Head of Diſcourſe.

Having now ſpoken ſo much of Natural Religion, I think it neceſſary, before I quite leave it, beſides the ſurvey I have taken of it, to add theſe Characters concerning it, that it may not poſſibly be miſtaken.

1. It is that which depends upon nothing particular, but muſt be the ſame to all Nations, and times; it is all eſſence, and hath no accidents, or circumſtances, as it is natural. To pray is Natural Religion, that is, to lift up Deſires to God with humility and hope; this is and muſt be the ſame without any variation to every man in the world. Now whatever can be ſuppos'd to pertain to it, if it be not the ſame every where, is not Natural Religion.

There can be but one nation of a God to all the world; there can be but one Juſtice, Sobriety throughout; there can be but one notion of ſin, or of the pardon of it; of Judgment to come, as they are natural. Till you come to Eſſence, you come not to Natural Religion.

p. 832. It is that which cannot be demurr'd to, but with the failure of all ſober reaſon, nor indeed without a conſciouſneſs of it, while denied. I am fully aſſured no man can deny a God, a diſtinction between good and evil, a future ſtate, without a ſtrong recoil of the Natural Faculties, returning as by an Intellectual, Moral, Elaſtick force.

3. It is that whereof, if any of the Principles be taken away, grand inconveniencies and abſurdities will follow, like taking away light, air, or water, out of the natural world.

What an infinite neceſſity is there of God? of Prayer to him? of Praiſes of him? of his pardoning-mercy ſince ſin? of Judgment to come? Take away theſe, and univerſal nature flys in pieces, runs every way upon ſo great a vacuum, as the want of any theſe Principles immediately makes.

This is Natural Religion; and nothing elſe is Natural Religion but this.

Having diſcours'd what a foundation of Ʋniverſal Peace Christian Religion hath laid, in not only aſſuming to, but uniting with it ſelf Natural Religion; I ſhall come now to preſent as in perſpective, Chriſtian Religion it ſelf, and ſhew the admirable contrivances for unity, peace, and love, it hath found out; and moſt earneſtly preſt on all its Diſciples, ſo infinitely wiſe, reaſonable and good, ſo efficaciouſly inſinuated, ſo ſtrongly argued and enforc'd, ſo awfully commanded, ſo to the life, the very Divine life of it, even Hypoſtatiz'd in our Lord; that it is indeed the inexpiable ſhame and guilt of the Chriſtian world, that it is ſo unlike the Divine Philoſophy, the Laws, the grand Exemplar of it.

That I may purſue this Intention with greateſt advantage, I ſhall propoſe under ſeveral Heads, how this deſign is laid by the infinite wiſdom of our Saviour; much different from what is ready on all occaſions to offer it ſelf to Humane p. 84Imagination, that is Ʋnity in Ʋniformity; without which, as this confident boaſt of Imaginary Reaſon pretends, there can be no peace, and that this is the ground-work of all; but the more Heavenly Ʋnderſtanding of the Holy Spirit lays its foundations quite otherwiſe, as ſhall be made manifeſt in theſe following accounts.

1. The first foundation Christianity lays, is this, It propoſes to the minds and conſciences of all its ſervants, Concerns of that vast moment and Rules of Action according to them; that whoever does ſincerely obſerve, and walk by them, ſhall be unavoidably carried upon love, and peace, and off from diviſion. It does not propoſe a ſett of opinions, that every one muſt come up to, though at a diſtance from theſe main concern; or a machine of bodily worſhip, that every one muſt learn the motions of; but it ſets down intereſts of ſuch indiſputable, worth and goodneſs to be purſued, that do upon very great reaſons concenter Chriſtians in unity, love and peace.

1. In that the ſpirits of men poſſeſs'd with them, are wiſe, weighty, generous, and manly: In malice, children; in understanding 1 Cor. 14. 20.1 Cor 14:20men; that they can neither grow fierce, churliſh, and rigid, nor weakly, peeviſh, and querulous. Nay very much above this, their ſouls are holy, heavenly, aſpiring to God and Chriſt, that they are above ſmall things.

It is of great conſequence, what notions in Religion and Divine Things the mind feeds upon; for accordingly their temper will be. They that have with devotion faln upon old Jejune obſervances, (which they call Reverence of Antiquity) ſpinoſe Controverſies, opinions of zeal without knowledg, Phil. 1. 9, 10.Phil 1:9Phil 1:10a paſſionate affectionate Religion, not abounding in all judgment, and knowing the things that differ: Their temper is apt to be moroſe and angry, or vexatious and full of complaint, if all be not of their meaſure; but they that p. 85have their thoughts fixed on righteouſneſs, peace and joy in the Holy Ghoſt, they are furniſhed with what is of value, they partake of the marrow, and fatneſs of Gods houſe, they drink of the river of his pleaſures; and are lightſome, Pſal. 36. 8.Ps 36:8benign, altogether for compaſſion, beneficence, and rejoicing in univerſal good.

2. The purſuit of thoſe Intereſts gives them ſuch true employment, that they are not at leiſure to preſs trifles upon others, or be over attendant to them themſelves. They that are running this race, run ſo, that they may obtain; they 1 Cor. 9. 24.1 Cor 9:24that are fighting for this Crown do not love to beat the air; Phil. 3. 14.Phil 3:14they that are preſſing on for the price of the high calling of God in Chriſt, are ſo taken up, all their ſinews are ſo ſtrain'd another way, that they cannot trifle themſelves, put others upon it, nor aſſume any thing in compariſon of what they are ſo intended upon.

3. That high value they have for the one thing neceſſary, gives ſuch an honourable character to all that are in the ſame manner affected, and imployed, that they cannot differ one with another in affection upon minute things. The regard, and reverence they have for that Divine Image upon them, preſerves them from lightly ſpeaking or thinking ill one of another.

Now in theſe three things, to have Spirits of an Excellent, Solid, Benign Temper, attending great and worthy Objects; in having a full, generous and noble Employment, in a great and honourable Eſteem of Chriſtians, for true Chriſtianities ſake, lye the true ſeeds of Chriſtian Peace.

I ſhall therefore bring theſe things to to their juſt Goſple-Rule, as in innumerable expreſſions of Scripture it is ſilently pointed at; but in two more expreſly, and in both, as the very ſtandard of Peace.

p. 86The Firſt is that which hath fallen lately under ſo much debate: let us walk by the ſame rule, let us mind the ſame Phil. 3. 15, 16.Phil 3:15Phil 3:16thing.

Now that we may underſtand this rule, let me propoſe this very plain and eaſie Method into the Apoſtles ſenſe.

The Apoſtle beginning this Chapter with an exhortation Ver. 1, &c.to rejoice in God, and in that excellent ſtate of Chriſtianity into which they were brought, immediately had his eye upon the Legaliſts, that troubled thoſe clear waters, and damp'd the joy of Chriſtians; a point he was much upon, and very ſafe for them often to hear. Having, as I ſaid, his eye upon thoſe Legaliſts, who indeed perverted the Goſpel, and encountred the main deſign of it, (as he by the Apoſtolick Spirit diſcerningly knew) He cautio…s Chriſtians againſt them, under very black Characters; dogs, of rabid and rending ſpirits; evil workers, deſigning Ver. 2.againſt the good the Goſpel introduc'd, diſguiſing themſelves under the venerable name of the circumciſion, when they were quite another thing, viz. the conciſion, a Sect in whom the dignity either of true Iſraelitiſm, or Chriſtianity was praeſcinded from themſelves, as infamouſly as the Garments and Beards of David's Meſſengers were by Hanuns Villany.

Therefore ſaith the Apoſtle, you need not fear they are Ver. 3.gone away with the birthright and bleſſing of Circumciſion: We are the true Cir…umciſion, the Iſrael of God, who having forſaken the fleſh, the outward Ordinances of Jewiſm, out of which the ſprightly inhabitant is departed, and left it as a body dead; we, ſaith he, worſhip God in the ſpirit; that Spirit is with us, we Glory in Chriſt; we have the true Joy not allayed, chaſtiſed or adulterate; we have no confidence Ver. 4.in the fleſh.

From hence the Apoſtle paſſes on, and in a Figure propoſes in himſelf the beſt and faireſt ſide of the legal ſtate, as it then ſtoodout of Chriſt, that he might at that very p. 87beſt, trample upon it, and debaſe it to the very loweſt in compare with Chriſt; circumciſed the eight day, of the ſtock Ver. 7.of Iſrael, an Hebrew of Hebrews, &c. touching the righteouſneſs of the law blameleſs: but what things were gain to me, thoſe I counted loſs for Chriſt; yea doubtleſs I count All things, &c.

Wherein he appears (as in a moſt lively ſcheme), Firſt, A Jew of the greateſt advantages without Chriſt, and yet worth nothing. Then a Chriſtian enrich'd as a Merchant Ver. 8, 9.with the Pearl of great price: in himſelf, I ſay, appears a Jew of the higheſt alloy; in himſelf a Chriſtian of the firſt three; in both he ſhews the worthleſneſs of all out of Chriſt, the infinite Riches to be found in Chriſt. And after this Ver. 10.he exemplifies ſtill in himſelf the high and moſt important buſineſs of a Chriſtian in all thoſe moſt Eloquent, Significant and Ponderous Expreſſions, that I cannot ſo much as glance upon, being too mighty for a long and ſet diſcourſe, much more for a ſhort one, and in paſſage.

Having done all this, he now applies it to the preſent Ver. 15, 16.caſe of Chriſtians, whom he ranks into two degrees.

1. The foreign, the perfect, thoſe of full age, as they are call'd, Heb. 5. ult. or foreign, as Epheſ. 4. 13. the perfect full ag'd man, grown wholly out of the childiſhneſs of Ceremonies, or Opinions.

2. The weaker Chriſtians, whom the Apoſtle very gently and tacitely ſignifies, by thoſe that do foreign, thoſe that are under ſome abatement from this perfection of judgment, they have ſomewhat of reverence for thoſe Rites formerly of Divine Appointment, though they ſincerely too value Chriſt above all, even as the perfect.

To the Firſt the Apoſtle adviſes, Let us wholly and intirely mind the ſame thing; ſo many of us as are perfect, we have nothing elſe to do, we have nothing in the leaſt to take us off.

p. 88To the Second he allows, Firſt, All the Tolleration of Charity, till, and confidently foretells, God will reveal even this to them, viz. not only the ſupreme excellency of Chriſtianity, but the total uſeleſneſs, and utter abolition of thoſe Ceremonies.

But in the Second place he preſſes them on ſo far as they had attained, viz. to a ſenſe of the incomparable excellency of the knowledg of Chriſt, to a conformity in his Death and Reſurrection; and that they would walk by that one Rule, that they would adjuſt all their Actions and Motions with the perfect Chriſtian, and mind that ſame thing, though they cannot lay aſide all regard to other things immediately of that lower Rate.

Here then is the Chriſtians Rule of governing himſelf as a Chriſtian, and it brings forth certain Peace.

1. The abſolute and inexceptionable Rule to every one; that is a True Chriſtian, to have a ſupreme value for the eminency of the knowledg of Chriſt, to know him and the power of his Reſurrection, and the fellowſhip of his ſufferings, to be made conformable to his Death, to forget things behind, and to preſs forward for the prize.

If any man hath not attained this Rule, he is either no Chriſtian, or under the diſguiſe of one, (if he be an Ʋndertaker, an Impoſer, a Maſter in Chriſtianity,) ſuch as the Apoſtle here ſo dreadfully brands; an evil worker, a deſigner againſt Chriſt.

Here is the one ſame Rule by which all Chriſtians are to walk: here is the one thing they are all to mind. Here is no allowance, no tolleration, here it is they are all to be ſo ſerious, of ſuch excellent Spirits, to have ſuch a value one of another, as to be able to center in Univerſal Love and Peace upon this point.

2. Every perfect man is not to take in any thing of a lower kind, of a forreign extract, into ſo Divine and Heavenly p. 89a Religion, that he may wholly and without any allocation to any thing elſe, mind this ſame thing: This makes him a more wiſe, a more perfect, manly and full ag'd Chriſtian; more Spiritual and Divine, and more fitted to keep the Ʋnity of the Spirit in the bond of Peace.

The overowning any way, party, or perſon, takes off ſo from the Excellency of a Chriſtian, as to render him Carnal and Childiſh: I could not (ſaith the Apoſtle) ſpeak to you, but as unto carnal, as unto babes in Chriſt; you are ſo 1 Cor. 1. 12.1 Cor 1:12over-zealous for men, and make Chriſt himſelf as if he were but the Head of a Party.

And this brings forth Strife, Envy, and Diviſion, as he tells thoſe Corinths, 1 Cor. 3. 1.

3. If any man be under ſuch diſadvantage as to have taken ſuch aſſumenta, ſuch additionals to his Chriſtianity, he being right in the main Rule of the ſupreme value of Chriſt in his Death, and Reſurrection: he is to be ſupported in his infirmity by all the kindneſs, and condeſcenſion of ſtronger Chriſtians, in expectation of Gods timely Revelation; Rom. 15. 1.Rom 15:1but ſo as to be preſs'd on to walk up, and bear aloft to that Rule whereunto he hath attained, to mind that one thing; and ſo to wear out that miſtaken eſteem for any thing not deſerving it.

And this is moſt neceſſary in order to Peace, ſeeing ſuch infirmities are natural to this low ſtate, even of Chriſtians in this world.

Wherein they that are ſcrupulous, muſt take heed of judging the wiſer, as diſorderly, irregular, and almoſt prophane, if they do not obſerve their Rites; and the ſtronger ought as carefully to preſerve themſelves from deſpiſing the ſcrupulous, as fond ſuperſtitioniſts, becauſe they can't neglect them. So the Apoſtle diſcourſes, Rom. 14.

Yet ſo, that theſe ſomewhat otherwiſe minded, be of the ſame mind, and rule in the main; elſe they can neither have p. 90peace in themſelves, nor yeild it to the higher Chriſtians, nor grow up to the ſtature of full ag'd men in Chriſt.

This alſo is to be added as obſervable, that the caſe of the weakneſs of the firſt Chr…tians can never recur exactly; for thoſe Ceremonies being of Divine Inſtitution, had juſt claim to an awe upon Conſciences, not as yet clear in their repeal; whereas all later Rites can pretend no higher than humane inſtitution, cuſtome, or venerable antiquity; for the ſuſpition of Apostolick Inſtitution in their behalf, and ſo adding Religion to them, I look upon as much weaker and worſe, ſeeing we have no Authentick Records of ſuch Inſtitutions; and in things of ſo dilute a goodneſs, as Ceremonies muſt be, there will not be a ballance to the oppoſite danger of leaning a Religious weight upon a broken Reed, that both pierces, and deceives.

But it may be ſaid, Is not the ſcrupulous forbearing, the being ſcar'd and terrified at Ceremonies, as great a weakneſs, as being over anxious in their obſervation?

Does not the placing a point of Religion in an abhorrence of them, and thinking ones ſelf the better for not uſing them, detract as much from minding this ſame thing, and walking by the ſame Rule, as the other ſide ſolicitude?

No doubt it does, if we juſtly explain and limit in the caſe; and therefore for the reſolving this queſtion, I will obſerve the importance of this ſame Rule, given us by the Apoſtle in another of his Epiſtles, a place very parallel to the ſenſe, and much of the ſame expreſſion with this to the Philippians, the right explication of which will alſo much confirm the expoſition given of this Rule, ſeeing as I ſaid, they are both one and the ſame Rule: and it is that we find, Gal. 6. 14, 15, 16.

God forbid that I ſhould glory, ſave in the Croſs of our Lord Jeſus Chriſt, by whom the world is crucified to me, and I to the world.

For in Chriſt Jeſus, neither circumciſion availeth any thing, p. 91nor uncircumciſion, but a new creature: And as many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God.

Here is the Joy and Glory of Chriſtianity in the Doctrine of Chriſt dying for ſinners, and bringing in that Divineſt Religion upon it: …ere is a conformity to his Death by which all worldly, ſenſual, and fleſhly Glory, whether in fleſhly Religion, or fleſhly Life (which miniſter one to another) is crucifyed to a Chriſtian, and he to it.

But moſt eſpecially the Apostle levels here againſt a fleſhly Religion, obſerving the enemies of Chriſtianity ſo active inſtead of a new creature, to delight to glory in the fleſh, in the outward conformity of their Proſelytes. He obſerved the great Bait of Ceremonial Religion, was foreign to ſet a good face on things how mean ſovever; as idolaters carve and guild a Poſt: Glory in appearance, though without true ſatiſaction to the heart or conſcience, makes Spiritual Religion look like nothing; but to the true Chriſtian who knows the Goſpel ſo Divine and Spiritual a thing, a fleſhly Religion is out of date.

A new Creation in the ſoul of a Chriſtian, and that exemplified in a life of excellent Holineſs, ſubſtantial Goodneſs and Purity, planted in the Faith of Chriſt Jeſus, is of the only avail in this Profeſſion; and he that makes Circumciſion any thing ſeparated from this; or if he ſhall fly over to the other extream, to make any thing of Ʋncircumciſion, as if they might attone for the want of a new creature, as a more perfect remove from Judaiſm, and conſigning a mans ſelf over to Chriſtianity; both are alike miſtaken in the Doctrine of Chriſt, who values only this new creature.

And as many as walk by this rule; viz. a making the new creature in Chriſt, All; and every thing elſe Nothing: and who act according to it, the peace and mercy of God, and Chriſt, and all true Chriſtians, be upon them; for they are the true Iſrael of God.

p. 92And ſo it is plain, If any man makes the other ſide of a Ceremony, the not obſerving it, a point of Real, Subſtantial Religion to him, is afraid of it, and values that fear as a fear of God, without the more intrinſick parts and effects of that Fear, he errs from Chriſtianity, as the Bigot for Ceremonies does.

But this does not imply, every one that preſerves, and will not recede from his liberty, though he knows the true uſe and diſuſe of all things indifferent, yet will not be ceremonially bound by any on earth, is preſently afraid of a Ceremony, or that he is ſo, becauſe he will not ſet it too near Divine Inſtitutions in his practiſe, or incumber his worſhip of God with it, though it be told him never ſo often; There is no Religion in the Impoſition, but Order, Decency, or Submiſſion to Government.

All this does not argue, he makes it a point of Subſtantial Religion not to endure Ceremonies, which he eſteems himſelf neither the better, nor the worſe; but places all in Chriſt, and the New Creature, to commend him to God.

Thus we have the Firſt, and very Deepeſt Foundation for True Chriſtian Peace, lying in the abſolute ſubſtantialneſs of the Religion of Jeſus Chriſt; ſubſtantially good, even as the Eternal Laws of Goodneſs, and perfecting the ſoul of man into them, and the enjoyment of God in them; and the Heart, and Life ſtretched out in the utmoſt purſuit, with the ſame intenſneſs, that men ſtrive for maſteries, and taking nothing ceremonial into any degree of this value, if into any at all, as the full-grown Chriſtian does not. This is the True Rule of Chriſtianity.

And this Rule, even as to that to the Galatians and to the Philippians, is one and the ſame Rule, and given into every Chriſtians hand to judg and walk by, with this Inſcription upon it, Whoever lives and acts by this ſame Rule, though he may require toleration in ſome things that God may in time reveal to him; yet he is, together with all Chriſtians, p. 93the Iſrael of God; built as a City compact together, at unity and at peace with it ſelf.

And who that looks upon Chriſtianity, and this Rule of it, can but be amaz'd, Eſſential Chriſtianity ſhould not draw up the intire Love and Zeal of Chriſtians to it, ſo that they ſhould only provoke one another to love and good works, and ſo value one another in it, as to be united and reconciled above and beyond all other Bitterneſs.

Now this firſt Head I have been inſiſting upon, is that in which Chriſtians have all one judgment, and ſpeaks one and the ſame thing, and ſo admits not the leaſt variation. Here all the lines of Chriſtian Revealed Religion meet, no Fundamental point that is not included in this Rule.

For He to whoſe Image there muſt be ſuch a conformity, muſt be the Son of God; He that was crucified muſt be man. All purity from ſin, and vigor of the Divine Life, muſt be found where there is the power of his death and reſurrection. The whole glory of ſelf-confidence, ſelf-righteouſneſs, worldly pomp and vanity, muſt be crucified, where there is the fellowſhip of his ſufferings; where the glory is only in his croſs; where the world is crucified to a man, and a man to the world; where there is a reaching forth to the utmoſt, to attain the reſurrection of the dead, and a preſſing forward for the price of the high calling of God in Jeſus Chriſt, there muſt be the Doctrine of Eternal life; in his reſurrection lye treaſured all the glories of the future ſtate; and where theſe things are urg'd as under ſo great neceſſity, there muſt be an extremity of evils on the other ſide, ſignifying the wrath to come. They then that are agreed here, may well tolerate one another in leſſer differences, while theſe things are not ſubverted, over-preſſed, or defeated by other additions. This then may well be accounted the firſt ground of peace, ſo great a Doctrine, that is according to Tit. 1. 1.Titus 1:1Godlineſs.

p. 942. The ſecond Head under which may be diſcourſed the Efficacy of True Chriſtian Religion to Peace, is, That in Chriſtianity there is an uniting ſpirit of Love, flowing from thoſe ſeveral points of Union, wherein Chriſtians are cloſely one with another conjoyned, and compacted, and ſo acquieſce in a truly Divine Peace.

For the principal, internal tye of Union is, that one ſpirit: this one ſpirit conveys it ſelf, and runs through the whole body of all Chriſtians, in Love, and ſo in Peace.

For Love is the Bond of Perfectneſs, that is, of the integrity of this whole body: for ſo I ſhould chooſe to expound Col. 3. 14.Col 3:14that Perfectneſs, becauſe the Apoſtle had been exhorting to all thoſe Graces that do moſt conſerve the Union of the body; bowels of Mercy, Goodneſs, Humbleneſs, Meekneſs, Patience, forbearance one of another, forgiveneſs v. 13.one of another; if any one have a quarrel againſt another, even as Chriſt forgave: but above all (ſaith the Apoſtle) put on Love which is the bond of perfectneſs; and let the Peace of God rule in your hearts, unto which ye are called in one body: So here is the Love that is the Bond of the Integrity of the body; and the Peace conſequent upon it, unto which Chriſtians are called in one body; and both of them guarded with all thoſe uniting, healing Vertues of Chriſtianity, wherein that Love and Peace are moſt cheriſh'd, conſerv'd and ſecur'd. Peace it ſelf is the Bond of that Ʋnity of the Spirit, that is, of that real effective Union the Spirit accompliſhes, by vertue of which the parts all reſt in ſtrict combination one with nother: this Peace is the cloſe reſt of the parts, by which every one adheres with greateſt kindneſs to each other, and deſire of ſelf-preſervation in the preſervation of the whole; and ſo all the parts ſeek the commodious ſituation each of other, and abhor the diſturbance, the diſeaſe of any.

And becauſe this Peace cannot procure or conſerve it ſelf, ſeeing it is not a dull ſluggiſh Reſt, but in the midſt of p. 95Motion and Action, Love is (as I may call it) the Divine Archeus, that Divine Spirit of Nature, the great Inſtrument of the Holy Spirit, the ſupreme Author of this Love and Peace.

And Love runs every way, pries into all the cauſes of Diviſion, and removes them, ſees into all the ways of conciliating, and effectually purſues them.

This is that Love, that edifies the body, it takes off all the aſperities and roughneſs of the parts, thoſe particular ſharp angularities of Opinion, reduces them to a ſquare, to a Figure fitted one to another, and then cements, and ties them one to another, till they grow into a ſpiritual Temple. What incomparable Virtues to this purpoſe, does the Apoſtle at large, and with greateſt ſpeciality, expreſs in that Divine Treatiſe of Love, 1 Cor. 13. All knowledg without 1 Cor. 8. 1.1 Cor 8:1this is nothing, of what ſort ſoever it be: That only puffs up and ſwells men, as if they themſelves were All, as if they could themſelves be an Intire Temple, a Spiritual Building alone; the underſtanding all Myſteries, it makes a man look to himſelf like the whole Body of Chriſt, or at leaſt, as if he were to determine the poſture, and figure of the whole, and all the other parts to obey, and be contented with the room he leaves. We know this is the general temper of Opinion, the product of Knowledg without Love. Knowledg therefore alone cannot build. Airy Knowledg is big, boiſterous, angry, if it be not admir'd, if it be not venerated ſo, as to take up what ſpace it pleaſes, to order as it pleaſes.

Even the following of the Truth, the earneſt ſearch after, and Eph. 4. 15.Eph 4:15purſuit of what is True, a much more excellent thing than meer Knowledg; yet if this be not in love, there cannot be a growing up into the Head in all things, even Chriſt.

Love then, is that which takes care of all the members, of all the lively ſtones, how they may all moſt comply with, and advance each other, and reſt in their peaceable conformity p. 80one with another, and ſweeteſt application one to another, even while they are in a moſt intenſe, Chriſtian motion, like the Heavenly bodies, ſo harmonious, ſo at peace in all their activity, that there is in this true ſenſe, The ſweet muſick of the ſpheres: ſo it ſhould be, ſo it is in true Chriſtianity, in all its motions govern'd by love, how various ſoever in other reſpects, yet they are all melodious, becauſe they are all in peace, how different in leſſer things ſoever.

Now this Love and Peace are ſpiritual, and intellectual, and they therefore are fix'd upon a complication of ſpiritual intellectual Centers (if I may ſo expreſs them) all the Right True Lines from which, and returns to which, are in Love and Peace. And theſe are thoſe ſeveral points of union the Apoſtle hath laid together, Epheſ. 4. 4, 5, 6. There is one Body and one Spirit, even as ye are called in one hope of your calling, one Lord, one Faith, one Baptiſm, one God, and Father of All, who is above All, and through All, and in you All.

1. One Body] Even the whole Society of Chriſtians, diſperſed throughout all the world, and united ſo, as to make up this one Body, and that by virtue of the ſecond point of union, that follows.

2. One Spirit] One Divine Spirit, Author of the ſame Spirit of Holineſs and Grace within Chriſtians, informing every Chriſtian, and making them All of the ſame Chriſtianity, as the ſoul in men makes them All of the ſame Rationality.

This is the one Spirit into which All are made to drink, and ſo are this one body; for without this they would be indeed but as ſo many ſingle ſtones, or ſcattered parts; elſe too their union were no other than dull, and ſtupid; but now all the parts feel throughout in this Center of one Spirit.

3. One Hope of our Calling] The ſame Heaven and Eternal p. 97Happineſs (Manſions of this ſame Houſe of our Father) is the one hope of Chriſtians, unto which the Goſpel alike calls them. They then who are to meet together in the ſame Eternal Bleſſedneſs, and to be one general Aſſembly, and Church of the firſt born for ever, with what unconcernedneſs in little trifles ſhould they aſpire to that Glory together, with unexpreſſible indearedneſs of Love and Peace?

4. One Lord], even Jeſus Chriſt, inſtead of the Lords many, is the One Lord to Chriſtians, by whom are all things, Rom. 11. 18.Rom 11:18and they by him: they therefore who ſubſiſt, and are borne upon the Root, as branches of the one Vine, muſt not boaſt 1 Cor. 8. 6.1 Cor 8:6againſt the Branches, for they bear not the Root, but the Root them: the worſhipping of one True Supreme Lord, how 1 Cor. 8. 6.1 Cor 8:6much a ſtronger tye of Union than a precarious viſible, but viſible Apoſtate head? If one Earthly Prince be ſuch a band of Union, how much more one King of kings and Lord of lords? they are to be forgiven every thing, conceded every thing, who ſincerely worſhip this one Lord: every thing that can poſſibly conſiſt with their ſincere acknowledgment of him.

5. One Faith], the Principles of Revealed Religion, which they believe, even the ſubſtantial Principles, (as I nam'd them in the laſt Head) are one and the ſame; and therefore a ſolid band of Agreement: and it is the ſame Living, and like Precious, Saving Act of their Souls, wherewith 2 Pet. 1. 1.2 Pet 1:1they believe theſe alike Precious Principles; Faith that worketh by Love, Love to God, and Love to all Chriſtians: Gal. 5. 6.Gal 5:6Love is the very natural Breath of that life of Faith.

6. One Baptiſm], One open Profeſſion and Confeſſion of Faith Chriſtians make to Salvation, with one Mind and one Mouth, from under one end of Heaven to the other, generally ſeal'd with the ſame Sacramental Rites, Baptiſm comprehending all the inſtituted Rites of Chriſtianity: a voice p. 98of Confeſſion as the voice of Thunder, ſo high as to ſtill and quiet all the ſmall murmurs and jars of Diviſion: Rites ſo ſolemn and great, as to make void and vain all other Ceremonies, as notes of Diſtinction.

7. One God and Father of All, who is above All, through 1 Cor. 8. 6.1 Cor 8:6All, in you All]. To us Chriſtians there is one God the Father, of whom are all things, and we in him.

This grand Uniting Principle of Natural Religion is more nearly condeſcended to us in Chriſtianity; and the Bounties of the Creator, in and through the Redeemer, flow with an Infinite Redundancy in, and through, and over All, with one Ʋniverſal Influence comprehending, and folding all that are in the Faith, and Acknowledgment of the One Author, ſo cloſe by the ſameneſs of the influence, and as it were by the ſtrength of the ſtream, and this on every ſide circumfluence of it, in, and through, and over All, that they cannot diſuni…e.

Now from all theſe ſprings, this Love, this Peace, a Love that is an infallible character, that we are the ſons of God, that we have paſſed from Death to Life, becauſe the Principle 1 Ioh. 3. 14.1 John 3:14is ſo Divine, the Temper ſo Heavenly, and the laſt perfe…tion of it, Eternal Glory; for Love never fails, but is ſwallowed up in that, and abides for ever. A Peace that Phil. 4. 7.Phil 4:7ſo garriſons the mind in the Knowledg and Love of God in Chriſt, from which it cannot ſo divert and wander, being kept as within Fortifications, as to fall into ill tempered, unpeaceable Diviſion; a Peace ſo paſſing Ʋnderderſtanding, that it drinks up, and loſes all ſmall dividing Opinions.

Here then is the Bond of Integrity, or perfectneſs of the Body of Chriſtians. Hereby they are all at Peace, not ſtaying till they are all of one ſentiment in all things, that concern them toward God; but in thoſe Fundamental points, in thoſe grand points of union, they are fully ſatisfied, and at peace, and intirely love and unite; ſtrongly cemented and edified in love, as the number of the parts encreaſe, as the p. 99largeneſs of each part is dilated; ſo they grow up into the Head, and the whole increaſe is made in love.

It is not in pomp of Speculation and opinion always diſputations, and quarrelſome if without love, but a worthy abounding of love in all knowledg and judgment, ſo as not to be a Blind, Ignorant, Dull Affection.

Not in Models, or Forms, Rites or Ceremonies, of no value in this ſpiritual frame, when once they get paſt natural Order and Decency; but like nice Curioſities of Art, very often is all broken in pieces, in the twiſting things to comply with it; and when it is brought to paſs, rather Fine than Solid, and of no Duration.

Without forc'd Subſcriptions (prudential enough upon voluntary Agreements), but when impos'd with Rigor, they either receive into the Fold (beſides the Politick, Imperious Contrivers only) the Ignorant Herd, or the Hypocritical Complier with All things for his own Intereſt, and put out too often the moſt Intelligent, and Conſcientious.

Here then is the Juſt Eſtimate of Hereſie and Schiſm, in their True and Higheſt ſenſe; there may be a laxer and more general uſe of them to a lower ſenſe, but as to what we are now ſpeaking of.

Hereſy is the rending a man's ſelf off from the body of Chriſtians, by denying ſome of thoſe points of Conſent, in which the union of Chriſtians is founded; ſo that ſuch a Denial continued in after a firſt and ſecond Admonition, in ſo plain and evident points of Chriſtian union, argue a man ſubverted from the foundation, ſinning with a high hand, condemned Titus. 3. 10. 11.Titus 3:10Titus 3:11by himſelf out of this one Body, or by the Thing it ſelf; and therefore is juſtly rejected from the Communion of Chriſtians.

Or if by coyning and forming ſuch Additional points of Union, of ſuch an aliene and ſtrange Extract and Importance, compar'd with the True ones, as though they take in p. 100them too, yet do virtually deſtroy ſome or more of them, This alſo ſubverts the Heretick from the Foundation.

Or if a Community of Chriſtians in Name, becauſe they retain the Acknowledgment of Jeſus Chriſt the Lord, ſhall frame to themſelves a diſtinct Body, united and compacted of ſuch Principles, as they have made eſſential to themſelves, that do either deny or defeat thoſe with which Chriſt hath united his Body, and ſo muſt needs alſo be animated with another ſpirit; This is, and muſt be a diſtinct Body from this Body of Chriſt, of which we now ſpeak.

But S…hiſm is, when upon ſome points true or miſtaken, of Doctrine, or Worſhip, or External practice therein, that we would engage upon others, or others would oblige us upon, that do yet on neither ſide ſo entrench or regrate upon thoſe points of Union now mentioned, we notwithſtanding not only avowedly refuſe compliance with things required, or abate not from our demands of compliance with our ſelves, neither of which do neceſſarily infer Schiſm; but alſo withdraw that Love and Sympathy, that fellow-feeling, and adherence to the body of Chriſt in general, or to any part of it, for cauſes not deſerving. This is Schiſm.

Hereſy then does indeed make and conſtitute another, a diſtinct body from the body of Chriſt, by the principles united in, very different from, and deſtructive of the points of Chriſtian Ʋnion; and ſo ſeparates from, and gives alſo the True body of Chriſt a juſt reaſon to ſeparate it ſelf from thoſe, that by their Fundamental Errors do really become another Body from the Body of Chriſt, and ſo that compaſſion as being in the ſame body, is not due to them; only that of common Humanity is due to them.

Schiſm is a withdrawing that love, care, and concern for the Body of Chriſt, due to it, upon unjuſt Motives and Reaſons, becauſe of which we think it not the Body of Chriſt, when indeed it is.

p. 101Hereſy does not only, not love the True Body of Chriſt, but makes another Body, or at leaſt cuts off it ſelf from that True Body.

Schiſm does not indeed make another Body, but ſeems to it ſelf to do ſo; and by contumacious perſiſting therein, and withdrawing the love due to the Body of Chriſt, into a Society of its own, falls in the end into the condemnation of Hereſy, to be cut off from the Body of Chriſt, not for the different apprehenſions one Party hath from another, but for the extinguiſhing that love, and deſtroying that peace which are the bonds of Chriſtian Ʋnion.

And that is the true notion of Schiſm, I take from the uſe of the word Schiſm in the natural body, to which the Society of Chriſtians is made analogous, 1 Cor. 12. 25. That there ſhould be no Schiſm in the body, but that the members ſhould have the ſame care one for an…ther; and whether one member ſuffer, all the members ſhould ſuffer with it; or one member be honoured, all the members ſhould rejoyce with it: Now you are the Body of Chriſt, and members in particular.

That I may endeavour the clear underſtanding of this, I ſhall give very freely and modeſtly my ſenſe of this whole matter.

Every Chriſtian by believing one Hope of his calling, having One Lord, One Faith, One Baptiſm, One God and Father of All, as was now explained: If he be truly thus principled and perſuaded, and accordingly profeſs and act, he is as much a member of the body of Chriſt, as any member in a natural body, is of that natural body; and it is not at his own or any mans pleaſure, whether he ſhall be of that Body or not. For as there is a Law of the natural Body, by which a member having ſuch tyes with, ſuch ſupplies of nouriſhment from a Body, vigor from ſuch a ſoul inhabiting that Body, it muſt be a member of that Body.

p. 102Even ſo there is a Law of this Myſtical Body, and a man ſo united, ſo ſpirited, is by the Laws the Head hath made for his own Body, who only hath the power to do it; he is, I ſay, a member of the Body of Chriſt.

Now as the Apoſtle ſays, intending this Myſtical Body eſpecially, If the Foot ſhall ſay, Becauſe I am not the Head, I 1 Cor. 12. 15.1 Cor 12:15am not of the Body, is it therefore not of the Body? And if the Ear ſhall ſay, Becauſe I am not the Eye, I am not of the Body, is it therefore not of the Body? And, God hath temper'd the Ver. 24, 25.Body as it hath pleaſed him, giving more abundant honour to that part which lacked, that there ſhould be no Schiſm in the Body, but that the members ſhould have the ſame care one for another.

The Apoſtle, I confeſs, is ſpeaking of the order of Higher and Lower, Honourable and leſs Honourable members of the Church, under the reſemblance of the natural graduations in the members of the Body.

But the reaſon being taken from the Laws of each Body, argues, It is no caſe at the arbitrement of any who ſhall be of this Body, but as that Law of Chriſt hath defin'd, and ſo far as that Law hath extended that Body, ſo far the love and care of it, and for it, muſt go, elſe there will be Schiſm. Seeing there is not elſe that proper care of the members, who muſt according to the Laws of the Body, be members, whether one or other pleaſe to have it ſo.

Thus then I ſuppoſe, there is a Society, or Societies of Chriſtians, in this or any part of the world; they hold Chriſt the Head; they hold thoſe great points of union I have been Col. 2. 19.Col 2:19ſpeaking of; they are not chargeable with opinions or practiſes plainly contrary, or undermining thoſe acknowledgments therein, though they may be guilry of errors in Doctrine, Worſhip, or Practice; yet not ſo Fundamental, as to tear them off from the Body, or make them another Body; or they are miſunderſtood to hold ſuch errors, though indeed they do not, or they are not errors: or they refuſe to p. 103join in ſuch opinions, or practiſes, as they conceive not allowable by the word of God, though not deſtructive errors; nor can they that require their compliance, pretend on their part, that the things are abſolutely neceſſary to make a member of the Body of Chriſt.

In this caſe, I ſay, he is the only Schiſmatick that hath not a love, that hath not a ſympathy with the Body; and therefore if neither party hath, they muſt be both Schiſmaticks.

There may be Modeſt, Peaceable Diſſents, and different practiſes upon them: There were ſuch notorious enough among the Firſt Chriſtians, as the Apoſtle plainly diſcourſes, Rom. 14. for he ſays, They that eat, eat to the Lord, and give God thanks: they that eat not, yet ſtill to the Lord they eat Ver. 6.not, and give God thanks: One for his Religious eating, the other for his Chriſtian Liberty. Here are acts of Worſhip in which there could be no Uniformity, they could not joyn one with another.

So, He that regardeth the day, to the Lord he regardeth it: he that regardeth not the day, to the Lord he regardeth it not. Here again are acts of Reverence of God, but there's no Uniformity; yet ſtill the Apoſtle (Rom. 15. 5.) ſuppoſes and exhorts, that in the midſt of theſe differences in which he had poſitively made an allowance to each part, they would yet be like-minded one to another, according to Chriſt Jeſus, after his Exemplar, or having their eye upon the ſame Image of Chriſt inſtamped on both.

Yea, and notwithſtanding theſe Diſcords, he ſuppoſeth they might with one mind and one mouth glorifie God, and the Father of our Lord Jeſus Chriſt, both in thoſe common Ver. 6.things wherein both agreed, and were perfectly one; and alſo in thoſe things wherein they had one common Intention, and Deſign, center'd in the one point of doing all to the Lord; whether they eat, or eat not; whether th…y regarded a day, or regarded it not. And therefore the Apoſtle further p. 104exhorts them to receive one another, as Chriſt hath received v. 7.us, to the glory of God, notwithſtanding our many faults. So Chriſtians, notwithſtanding the faults they truly, or miſtakingly eſteem ſo in one another; yet ſtill they ſhould own one another as Chriſtians; they ſhould mutually partake the benefits of one anothers Chriſtianity, and the publique adminiſtrations of it as to the things wherein they are as one, and even in the things they diſſent, in this conſpire; in the direction of all to the glory of God. All this plainly ſhews, that Ʋnity conſiſts not in Ʋniformity; Ʋnity of Worſhip, not in Ʋniformity of Worſhip; nor does Schiſm neceſſarily follow upon ſuch different apprehenſions or practiſes: And thus, ſo far as we can perceive, the Apoſtle ordained in all Churches there ſhould ſtill be communion in the midſt of differences.

And indeed, he that being a Chriſtian, deprives himſelf of the abundance of the fulneſs of the bleſſing of the Goſpel, running every way among Chriſtians, or of the mutual impartment they make of ſpiritual gifts and graces one to another, upon the account of ſmall differences only, is unthrifty of the advantages offer'd to him by God, and ſtraitens to himſelf, the Divine Spirit in its free emanations every way, and throughout all the members of Chriſt, without attending our ſinful differences, which are no rule at all of its effuſions or reſtraints, when it flows among all that are true Chriſtians: it doth not conſider in its gifts, that one party is by it ſelf, another by it ſelf, but gives to all that are truly of Chriſts Body; yet the ſinful ſeverity of one party, and too often of both, may diſpleaſe, grieve, and in great Degrees quench the Holy Spirit in its donations, as 1 Theſ. 5. 19.1 Thess 5:19to one, or both guilty parties.

And indeed this is another of thoſe things that does more truly import Schiſm, than external differences do; when thoſe that are truly Members of the ſame Body, do deny to yeild, to convey, or to receive, and give Circulation p. 105to the Communications of the Divine Spirit through the whole Body.

For thus men may become putrid, gangren'd, or mortified Members, and ſo deſerve to be cut off; not for their different ſentiments, which ought to be tollerated, but for that they will not Communicate, or will not be Communicated with; they will not give or receive the Gifts Chriſt hath given Epheſ. 4. 8.Eph 4:8to men, as they flow among all, becauſe of ſome things wherein they differ: It is even a Schiſm from mankind, a diviſion from that, not to receive thoſe common Benefits of Reaſon from any that have had them, and been willing to Communicate them; the Scripture it ſelf Communicates with the Reaſon of Philoſophers, and wiſer Poets, in what they ſaid well and wiſely, as that we are Gods offspring.Acts 17. 28.Acts 17:28

A wiſe Chriſtian does not deprive himſelf in his private Freedoms of true Reaſon, or Chriſtian ſenſe, though he culls it out of much droſs; nor of the benefits of Chriſtian worſhip, where he may find Good, if the worſhip be not ſo corrupted, that one cannot be ſeparate from the other. There's a general Charity and Tolleration muſt be of humane infirmity in the beſt adminiſtration of it by men, for there is a charge of our Folly upon all our appearances before God, viſible not only to God, who charges his Angels with it, but to our ſelves; ſo that if Angels hide their faces, much more thoſe whoſe houſes are of clay, and their foundation in the dust. Yet there are advantages of Edification that are indeed to be had, for which we are accountable to God, and ſo our withdrawing our ſelves, (without juſt Cauſe) and the degrees of our withdrawing ſhall be accounted Schiſm. But of this, and what may be objected in theſe caſes, more may be ſpoken under the next Head.

If any man indeed from want of Love, and with a deſign to divide, ſcatters, and ſows Opinions, or cauſes Diviſions, is an Enginere of Diviſion: Such a man hath the true Spirit of Schiſm, and is to be mark'd and avoided, Rom. 16. 17.

p. 106But there may be diſſents, there may be diſlikes in many caſes, and yet no Schiſm, no cutting off, no more than of a Member in the Body that is weak, or deformed, or wounded, or it may be none of theſe, but for eaſe, or conveniency would poſture it ſelf ſomewhat differently from the reſt. But ſtill in all caſes there muſt be a care for the body, and he that withdraws is in danger, and that for the withdrawing, not for the different apprehenſions.

Men may withdraw in ſome points of outward Communion, we ſee they may locally ſeparate on occaſion; they may deny to conform to what they think amiſs, as one Member is not bound to deform or wound it ſelf, that it may be Uniform with another, that is ſo wounded, or deformed.

There may be very different Motions, and ordering the ſeveral Members on ſundry accounts, yet no Schiſm.

No man can ſay then, I will not be of ſuch a Body of Chriſtians, for ſuch an Opinion, for ſuch a form of worſhip, or becauſe they will not ſo conform, when All are the Body of Chriſt, and Members in particular.

It may be ſaid, Are theſe not of the Body therefore? or thoſe not of the Body therefore, becauſe in ſome thing they differ, when both parts hold the Head, and are Members according to the Laws of the Head?

What can be ſaid againſt it? but that the Laws of men interpoſing, or the Laws of particular Churches interceeding, make a difference betwixt the caſe of Chriſtians now, and in the times in which the Apoſtles writ: and that now ſuch variations from the Obedience and Conformity required by thoſe Laws, become Schiſmatical, meerly for the Diſobedience ſake, which ſhall be preſum'd proof ſufficient of the want of love and care for the Body, and not the want of Love conſtitute the Schiſm; ſo that wherever the diſagreement in Judgment is, there ſhall be the Schiſm ſure enough; whatever the Love, and the Indications of it are in all other ſigns, tokens, and effects of it.

p. 107But if there be the deſired Conformity, all the Hatred, Emulation, Strife, and Envy againſt the contrary ſide, ſhall be canoniz'd, and not reputed Schiſm; and the ſenſleſneſs, or even diſaffection to the general Intereſts of Chriſtianity ſhall never be conſidered.

But ſhall the Laws of men thus make obſolete the Laws of Chriſt?

It is not any Law, nor an Offence againſt any Law, but the Law of Chriſt, nor againſt every Law of Chriſt, but the Laws concerning the Unity of his Body, that can make a Schiſm; nor does a Congregation, or a Multitude determine where the Schiſm lyes, when there is a difference, or a Diviſion among Chriſtians.

For as one man holding the ſubſtantials of Chriſtianity, is more a Church than a Community, erring in thoſe Fundamentals; ſo is one Chriſtian full of the Love of the Body of Chriſt, moſt willing to do, and receive good, more truly of the Body, than Aſſociations fill'd with Anger, Wrath, Clamor, and the Spirit of Indignation, without Mercy, without Compaſſion, who are indeed in their Union more Schiſmatical than the humble ſolitary Chriſtian that cannot run with this ſtream.

For theſe things are not carried, nor determined by number, but by true weight and worth; as one wiſe man is more a Senate than a Convention of fooliſh, and unknowing men.

By all this that hath been ſpoken, it may be determined, what Anſwer is to be given to that Queſtion, whether the Church of Rome (as it is call'd) be a true Church: to which the Anſwer I ſhould give, would be plainly this.

It is no otherwiſe ſo, than a married woman that is an Adultereſs, is a true Wife.

I ſay, not a true Woman; for the importance of Woman is more Phyſical, and ſo in this caſe more ambiguous; p. 108the ſenſe of wife, more befitting the moral and myſtical ſenſe of Church; and the one not made uſe of by the Scripture in theſe caſes, the other conſtantly call'd for to repreſent the true or falſe Church.

But to keep more cloſe to what we have been upon, let me put the queſtion thus: Whether the Church of Rome be a part of this one Body of Chriſt?

And it is moſt evident, if we look upon it as ſuch an Incorporation, ſuch a Body as it is in, and by it ſelf, it is not, it cannot be other than a Synagogue of Satan.

For ſo it is a Body conſolidated upon other points of Union, than the Body of Chriſt is; for though it takes in them, yet it adds foreign, and aliene of its own, and thoſe very many, and ſuch as deſtroy, if not all, yet ſome of the principal, by ſuch a deep corruption of them changes them ſo, that they cannot be known to be the true ones, or alike precious Fundamentals laid by Chriſt Jeſus and his Apoſtles.

It is a Body animated with another ſpirit, the very ſpirit of Antichriſt; a ſpirit of blood and cruelty, againſt all that keep to the true meaſures of the Temple and Altar of Revel. 11. 1.Rev 11:1God, and his true worſhip therein.

The Body of that falſe Church hath its fabrick put together and united, not by that faith at once, and once for all, given to the Saints, but by ſucceſſive, and growing Tradidition.Jud. 3.Judg 3

And then the ſpirit of it perſecutes out of all the common priviledges of Humanity, ſo far as it can, not to buy nor Rev. 13. 17, 18.Rev 13:17Rev 13:18ſell; thoſe that will not receive that mark of it ſelf, its name, and the number of it, viz. that falſe Chriſtianity, that forſaking the ſtable four-ſquare of the true body of Chriſt, the Revel. 21. 14, 16, 17.Rev 21:14Rev 21:16Rev 21:17ſquare-roots of Truth, out of which Chriſtianity riſes; the Twelve Apoſtolick Foundations upon which the Church of Chriſt aſcends, ſets up its Odd, uneven, unequal Antichriſtianiſm, part Chriſtian, part Pagan, part true, part falſe. p. 109And this is all the care we need take for the Body of the Roman Church, it is not the Body of Chriſt, it is not of the Heb. 12. 23.Heb 12:23general Aſſembly, and Church of the firſt-born written in Heaven. It deſerves not that love and care due to …he Body. As it is ſo incorporated, it is irreco cilable with the Body of Chriſt, and ought to be ſo declar'd.

But there may lye hid numbers among them, who like the ſeven thouſand in the Iſraelitiſh Baaliſm, who being ignorant of the depths of Satan in that falſe Religion, to whom the Chriſtianity that remains, though blended with that corruption, ſeparates it ſelf, and as oyl riſes uppermoſt to them. To theſe we may allow the charitable hopes of Salvation, not for their Popiſh tincture, but for their Chriſtianity. For all that is Popiſh is their danger, and their extreme danger. It is the Chriſtianity, pure ſeparated Chriſtianity, that is their only hope, and it is only like the hope of an Antidote working in the midſt of a great deal of Poyſon. Or like true Principles of Natural Religion in the midſt of Paganiſm, the event of either of which operations muſt (as I have ſaid before) be left only to God.

In the mean time, their damning all to Hell for Hereticks, that are not of their Communion, is but one of the Blaſphemies, of the Names of which they are full, and makes no man among them the ſafer, but his caſe becomes the more deſperate, that Proteſtancy argued from the very charity, and compaſſion, of it to be more infallibly the Religion of Chriſt, allows all the compaſſionate hopes that can be to ſome who are in the midſt of that contagion, and yet may be preſerv'd from the deadlineſs of it; but cruel Popery, as much as it is able, prepares flames in this world, and that which is to come, for all that have not the faith of removing mountains, not only of Improbability but even Imp…ſſibility, that their monſtrous Principles have rais'd, and ſet in the way of Chriſtian Communion with them.

p. 110And thus I have ſetled the ſecond Head of Diſcourſe concerning the efficacy of Chriſtian Religion to peace; That Divine Balſom of love running throughout the Body, and particularly to the agrieved parts, where there is an union upon the Fundamental Ʋnities of Chriſtianity, and ſo certainly preſerves, and ſecures Peace.

I come now to the Third Head of Chriſtian Peace.

3. The Rules Chriſtianity gives the true Profeſſors of it, for the imbodying themſelves one with another, will ſhew how ſincerely it deſigns peace.

For ſome may think if there be no obligation of mutual Conformity in particular ſocieties of Chriſtians, how can there be any ſuch Societies? if there may be ſuch Separations among Chriſtians, as that there be not requir'd a concurrence in all points of Doctrine, Worſhip, and Practiſe, under peril of the dreadful ſin of Schiſm, Chriſtianity will be like a general notion, ſubſiſting in no diſtinct particular bodies; or like an univerſe of Atoms without any connexion; and then how can they that have nothing to do one with another, be at peace one with another. If there be no aſſociations of Chriſtians, no Churches particularly united and conſtituted, there is no opportunity to practiſe that peace and ſubmiſſion to order, which ſuch Societies oblige to, and which the Apostle rejoiced to behold in the Church of the Coloſſians. If all the love and peace of Chriſtians be only that which is extended to the Ʋniverſal Col. 2. 5.Col 2:5Church, or to Chriſtians occaſionally in particular, every one having his own private apprehenſions to himſelf, then is there no room for this more diſtinct exerciſe of Love and Peace.

I ſhall therefore now addreſs my ſelf to conſider the Laws of Chriſtianity, for Chriſtians ſo imbodying themſelves, that they may diſplay all the general vertues of Chriſtianity p. 111in their particular ſtations in the Churches of Chriſt; and ſo I ſhall lay down theſe three Rules concerning this very weighty Point.

1. That the firſt Congregating of Chriſtians is to Chriſt himſelf, as to the Head, in whom the whole Body is principally united, and the Union with him is the Meaſure, and true Law of their Union one with another, as the Apostle joyns their Order and Faith in Christ together: they give themſelves, firſt to the Lord, and then to one another: Col. 2. 5.Col 2:5This was the Apoſtles method to preach, firſt Christ Jeſus to be the Lord, and themſelves Servants for Christs ſake. All 2 Cor. 4. 5.2 Cor 4:5Chriſtians are firſt Converted to the Faith of Christ, and ſo added to the Church.Acts 2. 44, 47.Acts 2:44Acts 2:47

And this is moſt neceſſary to be conſidered, becauſe if the firſt gathering of Chriſtians were to the Church, the Order and Peace of that Church would be the Rule of all their after-Action, and Regulation of themſelves, and they muſt take every thing on truſt from that; but if the firſt Point of Ʋnion be Chriſt, and Faith in him, that ſhall over-rule, wherein ſoever a Church may deviate from the Laws of Chriſt,

2. From hence alſo it follows, that the Union of Chriſtians is, firſt with the foreign, the general Aſſembly, and Church of the firſt-born, whoſe Conſtitution is fixed upon the Eſſential, unalterable, and ever the ſame Points of Chriſtianity; and the worſhip agreeable to them, and in which all true Chriſtians muſt concenter, that they may be the Body of Christ. This is that Church againſt which the Gates of Hell ſhall not prevail, it ſhall never dye, it ſhall never fail, which yet we know may befall all particular Churches; they have, and perpetually may fail, Mat. 16. 18.

Now thus far I have already ſhown, There is as firm a Foundation of Peace laid, as the Underſtanding of man can conceive in this ſtate of things here below in a degenerate world of humane nature.

p. 1123. But beſides this, there are particular Aſſemblies that are nearer to Chriſtians in particular, and to which they ought to Unite, as either having received the Profeſſion of Chriſtianity by their Miniſtry, and ſo having been to them one of thoſe Pillars to which the Chriſtian Doctrine being affixed, it hath offered it to all Comers, and to them in particular. Such Aſſemblies being a reſt, or repoſe …. Tim 3. 15.of Truth, the Communication of it hath been made to all that have been near it, and particularly to them whom we ſuppoſe ought to unite with them; or it is the ſame thing, if their Parents incorporated in ſuch Churches, and profeſſing Chriſtianity in Communion with them, have directed their Education into the acknowledgment of Chriſt, and the Profeſſion of him, together with the Chriſtians of ſuch or ſuch a Congregation; or that they themſelves having conſidered the whole circumſtances of their ſtate in relation to Chriſtianity, have found it moſt to their advantage of Edification to unite with ſuch a Congregation of Chriſtians. All theſe, or any of theſe, may create an obligation to ſuch conjunctions.

But becauſe the hotteſt diſputes in relation to Chriſtian Practiſe, ſo as to conſerve Peace, and Order, have riſen in this very juncture of particular Societies of Christians: I will endeavour to ſettle upon an indiſputable ſtate of things, and leave out what is more intricate, and controverſal, that we may ſee how far the Laws of Chriſt extend here to Love, and Peace, in theſe following Aſſertions.

1. That Our Lord hath given Rules for ſuch Holy, Grave, and Honourable Societies, under the name of Churches, as muſt needs invite all of the ſame excellent Christian Temper, into their Communion, according to the opportunities they have to joyn with them, their Doctrine, Worſhip, and Practice, ſo Pure, and Heavenly, ſo evidently for the good of mens ſouls, ſo compoſed to all true Decency, Prudence, p. 113and a Diſcipline ſo Humble, Natural, Strict only to the trueſt benefit of thoſe that are under it, that it cannot look like a ſecular Dominion, but for the ſervice of Faith, the help of Joy, the ſafety of Souls, and their eternal Intereſt. This I am ſure every one will yeild is the Frame and Conſtitution of a Chriſtian Church, let it be found whereever it can be found: Let every Church ſee to it ſelf, whether it be ſo Tempered and Conſtituted or not. How then does it ſeem poſſible, that when there are ſuch Societies, Chriſtians ſhould not fly to them, as the Doves to the windows; ſeeing Chriſtianity improves the ſociableneſs of Humanity into the trueſt publickneſs of Spirit, and deſire to enjoy Good with more than in ſolitude.

2. It is the expreſs Command of Chriſt, and his deſign in all his inſtitutions, that there ſhould be ſuch Aſſemblies of his people, and ſervants, for the Glory of his Father, for his own Glory, for the Salvation of his People, for Divine worſhip, for the diſcharge of the ſeveral Duties of Chriſtians, for the Communications of their Gifts and Graces: ſo that the forſaking of the Aſſemblies of our ſelves together, as Heb. 10. 25.Heb 10:25the manner of ſome was, is very little diſtant from Apoſtacy it ſelf: How can there then be but Churches, where there are Chriſtians, ſeeing ſo much of the concerns of Chriſtianity lye therein? and who indeed poſſeſs'd with thoſe concerns does not rejoice in them, and bleſs God for his unſpeakable Gift, in the Conſtitution of them?

3. Yet is there no Law of Chriſt, that main force ſhould be us'd upon men, to bring them into any Aſſembly of Chriſtians at all, much leſs into one rather than another, eſpecially when the main Reaſons or Motives of uniting with Aſſemblies, according to the Laws of Chriſt, preſent themſelves to mens Apprehenſions, and Conſciences more in ſome, than others. Indeed mens over-zealous Affectation of ſome, and unworthy neglect of others, as one for Paul, another for Apollos, another for Cephas, another for p. 1141 Cor. 1. 12.1 Cor 1:12Chriſt, as if theſe Miniſters by whom they believed, were to ſet up for themſelves, as Heads of Chriſtianinty, and to rival Chriſt himſelf, as if but upon the ſame level with them, was very juſtly and ſeverely chaſtiz'd by the Apoſtle; but a true value for all the Stewards of Divine Myſteries, and 1 Cor. 4. 1.1 Cor 4:1Churches; and a particular value for thoſe Paſtors and Congregations wherein God hath vouchſafed eſpecial Bleſſings for mens Souls, or gives opportunity to receive ſuch, is very agreeable to the Goſpel; as the Apoſtle, though he refus'd undue meaſures of Honour, yet aſſumes that of being 1 Cor. 4. 15. 1 Cor. 9. 2.1 Cor 4:151 Cor 9:2a Father, as above thouſands of Inſtructors: Chriſtianity and the Miniſtry of it, being ſo Holy, and Humble a ſtate, that no one acting according to it, either Arrogates, or Envies; ſo he that hath much of the Honour of it, hath nothing over or above the meaſure of a Steward: and he that hath leaſt ſhould have nothing under that meaſure, if he be found Faithful: So the Congregations have the equal Glory of being of the Body of Chriſt; and Churches to be little Repreſentations of, and imbodyed with his own Catholick Church, in the grand Ʋnion of all Chriſtians with the Head. Here then is the ground of Chriſtian Peace and Union in Churches.

4. It is a Principle in Nature, and much Confirm'd and Exalted by Chriſtianity, that the Worſhip of God, and the Salvation of mens Souls, ſhould be made as Publick and Ʋ niverſal as may be: Go Preach the Goſpel to every creature, and Baptize all Nations, was the very Commiſſion Chriſt gave to his Apoſtles, and firſt Embaſſadors, and is continued to all his Miniſters to the end of the world; not of Mat. 26. 19.Matt 26:19the world of that Age only, but to that end of the world which is till his ſecond coming, until which he hath promiſed his preſence. The Great Congregation is the moſt natural Receptacle of Divine Truth: the ſtate of Religion under the Goſpel, is rarely ſpoken of, eſpecially when declared Pſal, 100. 1. 117. 16. 1, &c.in its Magnificence, with a leſs Publick Character p. 115than All People, All Nations, All Lands; the Round World in its whole Circle, from the riſing of the Sun, to the going down of the ſame, All the Earth. True Religion aſpir'd to it, even under the narrow Diſpenſation of the Law: and in this very ſenſe, it is moſt true, that the Apostle ſaid in his time, The whole Creation groaneth, and travelleth in pain until Rom. 8. 19, &c.Rom 8:19now; and the earneſt expectation of it waiteth for the Adoption, the Manifeſtation of the Sons of God to be gathered together under the whole Heaven.

Nor will ſome of every Nation ſatisfie the full intention of this Magnificence; but that Nations as Nations imbodyed, and Kingdoms as Kingdoms ſhall become the Lords, and his Chriſts, is the plenary ſenſe of the Divine Spirit, when even as of Iſrael, an indiſputably National Church, God ſhall ſay of Heathen Nations, as of Egypt and Aſſyria, known to Iſrael ſo well, and known ſo well as Rankly Heathen, and therefore choſen as Repreſentatives of the whole Heathen world. Yet of theſe God ſhall ſay, Bleſſed be Egypt my people, and Aſſyria the work of my hands, and Iſrael Iſa. 19. ult.Isa 19my inheritance; for in that day, Iſrael ſhall be but a third with Egypt and Aſſyria, and there ſhall be a High-way through them All, and they ſhall ſerve together; there ſhall be a free paſſage of Truth through All. A High way of the Goſpel throughout, and an Ʋnion of Worſhip.

So then, if we find ſo much for a National Religion in the Prophecies of the times of the Goſpel in the Old Teſtament, which graſp more than thoſe paſſages in the New Teſtament, which relate to the then matter of fact only; if our Saviours Commiſſion for making diſciples, and preaching the Goſpel, extend to all Nations; if the Prophetick book of the New Teſtament, the Apocalypſe, foretel the kingdoms of the world in the very ſtate of Kingdoms, becoming the Lords and his Chriſts; All theſe things argue a great encouragement of Nations receiving and making a publique profeſſion of the Goſpel, as Nations; even as Families may and p. 116ought as Families. And though it be undoubtedly the great Honour and Glory of Nations to come as near and as exact and cloſe, as may be, to the Laws and Order of Chriſt, in the Government, as in the Conſtitution of their National Chriſtianity; yet becauſe there will, and generally falls out to be a mixture of National Cuſtoms in ſuch publique Adminiſtrations, a Comprimiſe of them to the Laws and Government of Nations, hence it alſo comes to paſs, there may be a diſſatisfaction in many of the ſubjects of ſuch Nations, to comply with their National Conſtitutions of Religion; Hence there is apt to ariſe Diſcompoſure and Diſquiet, if Princes or Powers exceed that exerciſe of Power allotted to them by God (as we have before diſcours'd); and alſo by the very eſſential conſtitution of Chriſtianity; ſeeing Chriſt hath made none Lords of his peoples Faith or Divine Worſhip, and Princes are no more than Nurſing-fathers. The quiet therefore, and peace of Nations is moſt advanced by ſetting up nothing in Chriſtianity but what is abſolutely neceſſary according to the Laws of Chriſt, and yeilding the tendereſt, and opening the moſt bountiful hand to the profeſſors and Miniſters of eſſential Chriſtianity, Covering all the faulty diviſions of Chriſtians with their Royal and compaſſionate PƲRPLE. This is moſt Princely, Generous, and Great; this is moſt exalting of Chriſtianity it ſelf.

But if this cannot be obtained, the next Beſt, and that which is indeed, as I have already made out, but Juſt, is, That no native Rights and Liberties be defaulked, nor punitive oppreſſions inflicted, but that the Honorary Rewards of Nations and Princes be adjudged to men who are of the Publique Sentiment in their Adminiſtrations in Chriſtian Religion. And this indeed cannot be excepted to, it being the Right of National Powers to diſpoſe of their own according to their own Reaſon and Judgment.

p. 117Yet is there ſtill an obligation upon Chriſtian ſubjects, beyond theſe Conſiderations to examine all things with the greateſt prejudice for, and on the ſide of the National ſenſe, eſpecially when they find the ſubſtantials of Religion ſecure, and in ſafety; and beſides their private adjuſtments of Chriſtian performances in particular Societies, according to the exacter Rules of Chriſtianity, as they are Judges for themſelves, to encourage, alſo promote, and as far as poſſibly they can, communicate with National Religion, putting the faireſt and kindeſt interpretation, and Hope upon all things, tolerating all that can without diſobedience to God be tolerated; obſerving Rites and Cuſtoms of Nations, as far as they can with ſecurity, from vain worſhipping of God by the commandments of men, both becauſe of the Honour Chriſtianity gives to Magiſtracy according to Natural ſanctions; and alſo, and more eſpecially becauſe of the eſteem Chriſtianity hath of a Publique and National Religion.

Let me then reſume upon the whole matter; And it plainly appears, Chriſtianity, notwithſtanding the Freedom it allows to every man's conſcientious ſentiments, is no Enemy, but a Friend,

1. To Society.

2. To the Order and Peace that bind Society. Yea, and ſtrictly commands them, and hath given poſitive Inſtitutions for them.

1. For firſt, It unites all its true diſciples in that common, ample, univerſal center of Love, Peace, and Order, God and Chriſt, to whom the firſt dedication of a Chriſtian is made, and in whom it always reſts.

2. It unites them with that moſt publique, wiſe, rational, and moſt holy Aſſembly under Heaven, the Catholick Church, even all that are that one Body, acted by that one Spirit, united in one Hope, one Faith, one Baptiſm.

p. 118In all which, every Chriſtian being one with the whole, deſires and rejoyces in the encreaſe of that one Body, the advancement of that one Faith, communicates in the prayers and praiſes of that one Body, ſorrows in its Afflictions, miniſters to its neceſſities; and if opportunity be offer'd, communicates in Spiritual Gifts and Services, with any member of it, and values not their particular Rites as any obſtruction, while they agree in Eſſentials. And indeed, every Chriſtian ſhould be ſuffer'd to drop that Mantle of Ceremonies as he pleaſes, when he aſcends in holy offerings of himſelf …o God.

3. … to particular Societies or Churches of Chriſtians, in whi… the Eſſentials of Doctrine and Worſhip are preſerved uncorrupted (and ſo they muſt be, or elſe ſuch Societies deſerve not the name of Churches) and when they are in ſuch a neighbourhood to the true Chriſtian, that he may freely enjoy his choice, he conſiders theſe two, both recommended by the Word of God.

1. Private, particular Congregations that cannot conform to publique ſettlement, ſuch muſt needs be the firſt Churches, when Chriſtianity had no publique allowance; ſuch may be ſtill.

2. The moſt publique Settlement of Chriſtian Religion; and wherein he may do it, he uſes both promiſcuouſly; wherein he muſt divide, he conſiders upon the Ballance of his moſt humble and impartial judgment, which tends moſt to the glory of God, to publick edification, as well as his own, and ſo as not to do evil that good may come.

If he chuſes that which is more particular, as beſt according to his Sentiment, he is yet careful to do all he does with the greateſt vigor of Charity, Inoffenſiveneſs, and deſire of promoting of that publique worſhip, as it contains the Eſſentials of Chriſtianity.

If according to the ſincere ſenſe of his mind he prefer the publique Appointment either as publique, and in that regard p. 119overweighing ſmaller doubts, and ſo taking the beſt advantages afforded therein, as to all the Duties, particular Congregations ſeem moſt adapted to; or that the whole compoſure of the publique is moſt agreeable to his Sentiment; he conſiders the more private, as being of the ſame body, and cannot be ſevere to the Retirers thereto; knowing, every man hath the proper ſenſe of his own mind, and what Eſſentials Chriſtianity conſiſts in, and therefore would not forcibly hale any into the publique, but remonſtrate to them, as he ſees reaſon, with mild and Chriſtian arguments, the diſadvantage of ſeparating from it, beyond plain neceſſity.

4. In the differences of judgment of publique Societies, and private, in relation to one another, or the differences of private among themſelves, the true Chriſtian ſtill keeps himſelf upon that Love, Mercy, and Peace, Chriſtianity teaches him; and in the midſt of thoſe diverſities, conſiders the higher tyes, worth, and value of thoſe Ʋnities, wherein they all meet.

5. If a Chriſtian fall into ſuch places where the Eſſentials are corrupted, he eſteems Religious ſolitude the beſt Communion; yet refuſes not to improve any thing of Truth he can extract from ſuch Corruption; or if there be any parts of publique worſhip not ſo adulterated, but to admit a poſſible ſeparation in the exigence of preſent ſervice to God, yea if it were but pure true natural worſhip, he would not deny to joyn in it, when no better can be had, and therein is ready to take any advantage to improve that little to ſuch great purpoſes, as St. Paul did the Altar to the unknown God at Athens.

Laſtly, In every one of theſe Aſſociations He conſiders ſome univerſal and undeniable practices of all Chriſtian Churches that are yet not pertaining to the Eſſentials of Chriſtian Worſhip in themſelves, but either to natural Order and Decency, or at leaſt to the decency obſerved in ſuch p. 120parts of the world wherein Chriſtians ſo meet, and moſt freely complies with them; ſome of which I ſhall obſerve ordained as ſuch by the Apoſtle, ſuch as he ordained in all Churches.

1. That of every mans walking as God hath call'd him, in Circumciſion, or Ʋncircumciſion, Bond or Free, and eſteem neither ſtate any prejudice upon his Chriſtianity, 1 Cor. 7. 17, 18.

2. That of women keeping ſilence in the Churches, 1 Cor. 14. 34.

3. That of Prophets ſpeaking one by one, and not in Confuſion, and a Medley of voices: IN A KNOWN TONGƲE, with Interpretation, v. 5. Theſe pertain to natural Decency and Order in all the Churches of the Saints, of which God is the Author, and ſo are to be obſerved, 1 Cor. 14. 33, 40.

2. Decency proper to ſuch Ages of the world, or to ſuch Parts of the world: So I eſteem thoſe Rules of the Apoſtle, concerning men and women Praying cover'd or uncover'd, wearing their Hair ſhorn or unſhorn: And in ſuch caſes the Cuſtom of Churches determines them, or the Churches of God have no Cuſtom to be Contentious concerning them, 1 Cor. 11. 16.

Such Rules of unconteſtable Order and Decency as theſe, a Chriſtian Wiſe, and Sober, always, and moſt nceſſarily acknowledges; Ceremonials and Rituals beyond theſe, he ſuffers to have no Aſcendent over him, if for other Reaſons he uſes them, as if he uſed them not.

Now ſuch a perſon as this, (and ſuch a one Chriſtianity teaches every man to be) I boldly affirm concerning him, he is a Chriſtian, he is no Schiſmatick, he is no Boute-Fen in ſociety; nor is he, (as ſome may miſtake him), any Ambidexter in Religion, no more than the Apostle, who became to the Jews, to them under the Law, to them without Law, to the weak, ſuch as themſelves, that he might by all means p. 121ſave ſome. To allow no latitude in theſe things, that are to vere to opportunity of doing good, is ſtarchedneſs, and not conſtancy, even in the judgment of a St. Auſtyn, who avowed the greateſt Indifferency, and freedom from Rites, having any power over him.

And ſo I have paſſed through the third Head concerning the Peace Chriſtianity deſigns, viz. Chriſtians imbodying themſelves into Societies.

I come now to a fourth Head, ſhewing how Chriſtianity hath provided for Peace and Quiet within its own Gates and Walls: And that is this,

4. The Miniſterial Preſidency our Saviour hath ordained in and for the conduct of Chriſtian Religion, is ſuch as plainly demonſtrates, he did not intend there ſhould be a ſtriving, or a cry, or a clamorous lifting up the voice in t…e Mat. 12. 19, 20. Theſ. 5. 12. Heb. 13. 7. 1 Pet. 5. 1.Matt 12:19Matt 12:20Heb 13:71 Pet 5:1ſtreets for his Kingdom; that the bruiſed Reed ſhould be broken, or the ſmoaking Flax quench'd for his ſake. For though this Miniſtry is frequently ſtyl'd a Being over Chriſtians, a Rule over them, an Elderſhip, an Eminency; and ſuch like ways of ſpeaking, as carry Superiority, and Submiſſion; Obedience, Honour, and High eſteem are required of Chriſtians as of an under Degree to that higher Order in the Church: Yet the Deſignation of the whole Office is wholly for the ſervice of Chriſt and his Church, for the Adminiſtration of the word of God, to watch for ſouls, that they may Heb. 13. 17.Heb 13:17give an account of them with Joy, for the good ſucceſs of having guided them to Salvation: the Honour and Eſteem is for their works ſake: it is a labour in the Word and Doctrine, it is no Dominion or Lordſhip over mens Perſons or 1 Tim. 5. 17.1 Tim 5:17Eſtates, nor over their Faith or Conſciences; but as they offer Divine Commands, all their Superiority is in the Lord.

It is not Grandeur, or Imperiouſneſs, but Ʋſe, Service, Miniſtry, and Work, that expreſſeth this Precedency: not as having Dominion over your Faith, but helpers of your Joy, p. 122ſaith the Apoſtle Paul: Not as Lords over Gods Heritage, but as enſamples of the Flock, ſaith the Apoſtle Peter. But above all, ought that of our Lord and Maſter, the chief Shepherd, and Biſhop to be remark'd to this purpoſe.Mat. 20. 25. &c. Mark 10. 42, &c. Luk. 22, 25.Matt 20:25Mark 10:42Luke 22:25

Having deſcrib'd the great Aſſumptions of the Princes and Chiefs of this world, he expreſly warns, and declares to his Diſciples, it is not in the nature of Chriſtian Greatneſs ſo to aſſume: But if any one would be accounted Great or Chief among the Diſ…iples of Chriſtianity, it muſt be his Service, his pl…in Service, his Miniſtry, that muſt foreignſo advance him.

Indeed it were enough to the purpoſe, if our Saviour intended no more than this; Let ſuch a man that loves Preeminency under the Profeſſion of Chriſtianity, let him be turned down into the loweſt Claſſe, among the Diſciples of loweſt and meaneſt Account, as a juſt Recompence of his Ambition.

But it is altogether moſt probable, our Saviour intends a more kind ſenſe, to repreſent the great ſerviceableneſs of all thoſe of more Eminent Character in his Kingdom; it is their publick Uſe that recommends them to Grandieur in it. For this he exemplifies in himſelf, The Son of man came not to be miniſired to, to be attended upon, and ſerved in ſtate, but to miniſter, to give his life a Ranſom for many.

They who witneſs a good Confeſſion, who can be inſtant in ſeaſon, out of ſeaſon, who can inſtruct publickly, and Act. 20. 19, 31.Acts 20:19Acts 20:31from houſe to houſe, who are apt to teach, who can ſerve t…e Lord in t…e ſalvation of Souls, with many Tears and Prayers, Day and Night, and ſeal their Miniſtry with their blood, They are the Great ones in the Account of Chriſtianity.

I ſpeak not this to detract any thing from the Figure, Biſhops, or any in Eccleſiaſtical Dignities, make by the Fav…ur of Princes, who (as I have often ſaid) may diſpoſe what is their own; as they meaſure themſelves from the Donation of m…n, to their Superiority over men, from p. 123the favour of Princes and Laws, to the Government they place them in over others of their Subjects, ſo they are Great and Honourable, and may exerciſe Authority, (ſecular Authority, ſtanding indeed upon that Foot, though call'd Spiritual) and very reaſonably and juſtly, ſo far as I know. But this is not the Greatneſs proper to Chriſts Kingdom, that lies wholly in ſervice, in condeſcenſion, in application to mens Souls. As they meaſure from Chriſt to Chriſtians, this is the true Account of Chriſtian Greatneſs: And I am ſure this in all Juſtice, Humanity and Reaſon, tends to Peace: for what can move to it more than a ſole deſign of doing Good in them that are at the top, and an evident Aſſurance to them that are below, that, that Good is offered to them, and continually …laborated for them? what can more quiet and addulce mens Spirits, than to ſee an in…ire Contrivance and Compoſure of all things to their Eter…l Salvation; as the Apostle did all for the Elects ſake, that they might be ſaved? 2 Tim. 2. 10.

Such Miniſterial Rulers are therefore the peculiar gift of Epheſ. 4. 11.Eph 4:11Chriſt, and ſpeak the Magnificence of his Aſcenſion. They are given for the perfecting of the Saints, for the work of the Miniſtry, for the edifying the body of Chriſt; all great ends in a Chriſtian computation; and as there were then extraordinary qualifications immediately given by Chriſt, ſo now there ought to be ſuch in the ordinary methods of Divine bleſſing upon Reading, Study, Meditation; to which they that deſire to ſerve Chriſt in the Miniſtry, are wholly to give themſelves, that their profiting may appear to all.

Church-preferments, as we call them, and Eccleſiaſtick Dignities, are often otherwiſe beſtowed, and ſerve other ends; and yet too, very often the Donors deſign theſe excellent ends; and when they are otherwiſe intended, yet are in many inſtances over-rul'd by God into great ſubſerviency to theſe ends, by the excellent Abilities and Labours of Holy and Learned Miniſters of Chriſtianity.

p. 124But be thoſe things (as they are under human Diſpoſe,) as they fall out, the foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth who are his Great ones, even his true Miniſters. And let him that calleth himſelf by great names in Chriſts Kingdom, ſee that he make them good by his Service and Miniſtry; Not by ſerving tables, (I underſtand) any meaner ſervice than feeding the ſheep of Chriſt. A prudent Governour for Church-Orders, Rites and Ceremonies, a great Improver of Church-Revenues, however good they may be in their kind, will not riſe high enough, nor anſwer the account. Not a cunning Diſputer, a witty Haranguer, but a Workman that need not be aſhamed, rightly dividing the word of Truth, is Chriſts Miniſter.

5. In appendage to this Head, follows the Fifth account of the Peaceable Intendment of Chriſtianity to the world; and that is, The Method of Chaſtiſing, Correcting, and Reforming the known tranſgreſſions againſt the Laws of Chriſt; and they ſo far (as they are ſtated to the uſe of after-ages) are according to the nature of the offence, Admonitions, Warnings, Reproofs, Rebukes, Avoiding, Rejecting from Communion, eſteeming as Heathens and Publicans, caſting out of the Church, conſignation over to Divine Judgment: All theſe of a ſpiritual nature, fitted to edification, and not to deſtruction; 2 Cor. 13. 10.2 Cor 13:10to touch the Conſcience, to affect the Mind, to work ſelf▪reflection, ſhame, ſelf-condemnation, repentance, and amendment, or elſe Divine Judgment muſt be awaited. It is the Rational as well as Chriſtian Expedient, of purging a Society from the ſcandal of offendors, from Infection and Contagion, of keeping it pure and honourable, viz. to diſavow them when gentler means are ineffectual. It is a moſt natural Inſtrument for Reformation and Amendment; and if it do not work ſo, when upon juſt cauſes, and by an unerring key, is not only an appeal to Divine Judgment, but a Predamnation.

p. 125I know it is debated by Learned men, Whether the Apoſtolick 1 Cor. 4. 2, 1.1 Cor 4:21 Cor 4:1Rod, and delivery to Satan, did not operate by corporeal infliction, as in Ananias and Sapphira, and poſſibly in the Inceſtuous perſon in a lower degree. I will however allow, It did or might; yet ſith it was extraordinary, it was immediately from heaven, much more convictive of conſcience than human proceſſes, wherein are often found much of miſtake and injuſtice: It was without noiſe or violence, nor did it allow recrimination and complaint; and therefore much more fit to go along with ſo ſpiritual Doctrine, than Worldly Judicature, and poſſibly neceſſary for primitive times, to give authority to the Doctrine of Chriſt newly ſet out in the world: So that ſtill here's none of that barbarous hurting or deſtroying in all Gods Holy Mountain; and moſt probably the infliction fell upon thoſe that were guilty of great offences againſt Natural Religion, Acts 5. 1. Acts 13. 11. 1 Cor. 5. 5. 2 Cor. 12. 21. Chap. 13. 2. 1 Tim. 1. 20.Acts 5:1Acts 13:111 Cor 5:52 Cor 12:211 Tim 1:20as Ananias's falſhood of the deepeſt dye, Elymas his Sorcery, the Inceſtuous Corinthian, thoſe that had not repented of their Fornication, Laſciviouſneſs, and Ʋncleanneſs; Hymeneus and Alexander, who had put away a good conſcience, and then broke out into Blaſphemy.

6. The peacefulneſs of Chriſtianity is moſt evidently ſeen in its deportment of it ſelf towards Magiſtracy, of which having ſpoken much in that which concerned Natural Religion, taken into union with Chriſtian, I ſhall only preſent theſe following ſhort mentions of particulars, wherein Chriſtianity manifeſtly deſigns Univerſal Peace under this Head.

1. It every where confirms and aſſures the Divine ordination of it.

2. It ſtates its Power in inforcing all Natural Religion, and Goodneſs: In reſtraining all that is impious and evil.

3. It craves nothing of it, but to have Juſtice done it according to thoſe ſanctions; nor prophecies any thing in the greateſt outward happineſs of Chriſtianity, but that Princes p. 126and Nations ſhall be ſprinkled by it, and Supreme Princes Iſa. 52. 15.Isa 52:15become its Nurſing-fathers.

4. It enjoins upon all its ſervants and profeſſors upon unjuſt ſufferings to return nothing of violence, but bleſſings and prayers for injuries, and with patience to reſign life it ſelf.

5. It interpoſes not in deciding the bounds between Princes and people; but leaves that to Laws of Nature, and particular Laws of Nations, Compacts between one and the other; neither ſtraitning nor enlarging Prerogative; neither ſwelling nor abating Power; nor on the peoples ſide curtailing or ſtretching Liberty. It leaves theſe things to be diſputed in their own Forum, to be debated in their own proper Senate. For its own ſake, it moves no Landmarks either way. It tears up no ſences. As it therefore is horrible injury ro Chriſtianity to proclaim (as ſome ſpeak) King Jeſus to the diſturbing Earthly Kingdoms, when his Kingdom is not of this world. So is it a huge foreign, a grand extreme on the other ſide, and inconſequence, to argue from the Commands of Chriſtians ſufferings, when Human Laws, and Regular State-Conſtitutions adjudged them to ſuch, how unjuſtly ſoever; then indeed no reſiſtance is to be made for the ſake of Chriſtian Religion: But it is vaſtly inconſequent to infer hence, any man is bound by the Law of Christianity tamely to reſign thoſe Rights, even thoſe Religious Rights that are eſtabliſh'd to him by the Fundamental Laws and Statutes of a Nation, wherein the whole Power of Kingdoms and States, Princes and People have concurr'd. For Chriſtian Religion as Chriſtian Religion, undermines no Laws, whether for Princes prerogative, or peoples Liberties; but leaves every thing as it finds them, to their own juſt rights according to Law; and if it ſelf come to be one of thoſe Rights, It doth not repeal from any the Legal Right of it ſelf, which is the greateſt and ſureſt Rule that a Religion can guide it ſelf by, not p. 127to diſturb, but to extend peace to the world: The Prince, the People (being for it, or any thing it teaches or does) moſt ſecure of their own intereſt, though it fall out oftentimes to the greateſt ſufferings of its ſervants in all worldly Intereſt, even loſs of life it ſelf, and that with all circumſtances of painful dying, which yet it is able to r…mpence in the reſurrection of the just, that better reſurrection.

There remains nothing to compleat this whole Diſcourſe of the excellency of Christian Religion, in the Foundatio… of Peace it lays, but the Univerſal Goodneſs, Holineſs, …urity, Mercy, and all the moſt generous fruits of th…ſe, it is ſo concerned in, and enjoins with ſo much abſoluteneſs; the heavenly and eternal glory it directs the earneſtneſs, zeal, and higheſt ardor of all Chriſtians upon; ſo that while they are in the way of well-doing, ſeeking honour, glory, and immortality, they have all the arguments of love and peace working within them, and governing all their outward Actions. But I have ſo every way prevented my ſelf in this part, that I ſhall not at all further purſue it, but recollect this whole Diſcourſt into the Concluſion of it.

And in the firſt place, it carries upon this very ſad and melancholy Contemplation, The ſo great and nice preparation of Natural Religion, of Christian Religion, for the peace and quietneſs of the world, How monſtrouſly unſuccesful hath it been among men!

What great Heats and Diſquiets have Differences in Religion been ſtill both the true and unpretended Occaſions, and the pretended only, and counterfeit Cauſes of in the world?

What Blood and Cruelty, what Slaughters and Maſſacres, what Exquiſite Torments, and Artifices of Barbarity have been call'd for, Contrived and Executed in this Q…arrel?

On one ſide men have made Religion a cover and ſhelter for Sedition, Rebellion, Commotion and Change of Government, p. 128perfectly againſt the whole deſign of it.

On the other ſide, Wordly Powers have charg'd all offers of a Religion never ſo true, never ſo peaceable, as if it was bringing out the Engines of Deſtruction, for the blowing up States, and therefore judg'd moſt reaſonable, the Authors and Proſelytes of it ſhould be purſued with ſevereſt puniſhments.

And without any Relation to theſe Concernments, the very different apprehenſions in Religion have been thought worthy of the extreameſt Hate, and moſt barbarous Perſecutions, of Racks, Wheels, and Tortures, as if men having deſtin'd one another to Hell in another world on theſe accounts, thought it but fit the Hell ſhould be begun here; or elſe (which hath been ſometimes a pretence for this ſavage method,) they would pull them with violence (indeed) out of that fire, or ſave them from thoſe flames, yet ſo as by fire; cruelly forcing them thereby into the Religion of their Judges.

Now how contrary this is to the nature of True, Rational or Chriſtian Religion, I have all along ſhewn.

But however multitudes of the Votaries of Religion, whether true or falſe, have with incredible patience, and oftentimes with joy and triumph embrac'd their ſufferings, and gloried in their death and torments; eſteeming their pains, Martyrdom, a name of honour in this world, and of great expectations in the world future.

So that a very conſiderable part of Story is fill'd up with great undertakings upon account of Religion, with the ſeverity of Laws againſt any thing ſtrange, or innovated in the profeſſion of Nations, and the Martyrologies of thoſe that have ſuffer'd for being otherwiſe perſwaded.

Now if a man values and eſtimates things by this worlds peace, happineſs, and quiet, he would be ready to praiſe and applaud Atheiſm and Irreligion, and wiſh there never had been the name or notion of any other in the world, to p. 129give origin to ſo much miſchief and injumanity.

Eſpecially conſidering the Chriſtian Religion, the moſt excellent tender Religion, moſt compaſſionate of Humane Nature; moſt Clear, Intelligible, Rational, Vertuous, freeſt from Ceremony, moſt aliene from Superſtition, moſt modeſt and humble, moſt ſubmiſſive to Government, at its firſt entrances into the world endur'd the whole weight and body of malice and cruelty againſt it; was ſown in the Blood, and grew up as from the Graves of the Confeſſors and Martyrs of it, being firſt founded in the death of the Author, though he indeed gave proof of the Truth and laſt iſſue of it in a Glorious Reſurrection.

And ſince it hath poſſeſs'd it ſelf of the acknowledgment and Authority of Thrones, Princes, Laws and Governments, Baptiz'd whole Nations into its profeſſion, it hath been moſt ſtrangely perverted from its whole deſign and intention, into the ſame inſtrument of Ambition and Cruelty upon the various accounts and occaſions, that Church-History and other Chronologies ſwell, and labour in the Relation of.

Yea, even ſmall and valueleſs things, if weighed upon its own juſt Ballance, have yet given fury to the greateſt Animoſities, and Diſſentions, which have not been waſhed off, but in an Ocean of Blood.

In ſum, this of all Religions hath been firſt moſt perſecuted, hated, and oppos'd by Grandees and Chiefs of the world in its firſt approaches to the world, and ſince by the ſeveral Diſſentions within it ſelf, been the Field of Blood, made uſe of ſometimes by deſign, ſometimes by angry power; but ſo, as that the pureſt and moſt ſincere Profeſſors have been moſtly dyed in their own gore; ſo that by the ſame ſtandard of worldly intereſt, next to Atheiſm and Irreligion, Antichriſtianiſm, or denial of Chriſtian Religion would ſeem next to be choſen.

p. 130But when we more wiſely and juſtly apprize the mighty and unconquerable Reaſons for Religion in general, and the particular, vaſt, and momentous Arguments for the reception of True Chriſtian Religion; it muſt needs lead us to other much more ſerious and reconciling Conſiderations.

And who that is a Grave Thinker, having been firſt put into an amaze, then into the moſt melting and relenting Commiſerations, that the world ſhould be ſo unhappy in that wherein its greateſt happineſs conſiſts, that there ſhould be ſuch deplorable inſtances of rage, and even Helliſh cruelty that cannot be drawn out, or expreſt in any ſuitable and condecent language, upon the account of that Religion, that profeſſes every where of it ſelf, it came not to deſtroy mens lives, but to ſave them; even then when the miſtaken Zealots of it would have had Fire from Heaven, in a preſent revenge upon thoſe that would not receive the moſt compaſſionate founder of it, the greateſt lover of Humane Nature that ever was in the world.

Who, I ſay, that ponders theſe things would not ſet himſelf to find out the cauſes of theſe evils, and ſadly bethink himſelf how they ſhould ſo generally fall out among Chriſtians themſelves.

And indeed he that doth but a little conſider, will find firſt, It is a very good anſwer to endleſs cavil, and querulouſneſs againſt the beſt of things, that can be obtain'd here, that every thing in this world is injur'd, diſorder'd, and defiled by the pravity of Humane Nature, there being nothing in the whole Ʋniverſe of Good and Excellent, that is not debaucht by the luſts of men; or where ſhall he fix himſelf, that would upon earth remove himſelf from all things that have been by ſin (if but poſſible to be) deprav'd by ill uſe to ill ends?

But yet this is not anſwer enough for the defiling the very light, and the Sun; even Religion it ſelf; and that in ſo great degrees, and to ſo heinouſly contrary ends; for p. 131whereas the very height and tranſcendency of Divine Things might in all reaſon plead an exemption from ſuch debaſements, yet coming ſo near to our corrupted Atmoſphaere, it is even as the very light, though in it ſelf remaining always pure and clear as it ſelf, notwithſtanding proſtituted by men to their own abominable impieties.

This then alone anſwers ſo great a Doubt, That God is exceedingly offended and diſpleas'd with Humane Nature, that ſo excellent an inſtrument of the Divine Glory, the Happineſs of the world in preſent, and the eternal life and happineſs of it hereafter, ſhould be depraved into an inſtrument of greateſt unhappineſs and miſchief to mankind, both in this world, and that which is to come.

For ſo far as we can ſee, much of that Blood and Devaſtation, Tumult and Convulſion, much of the Cruelty and Inhumanity that hath fallen out, had been ſav'd and prevented, had it not been that Religion had a place in the world.

Much of that deep and almoſt inexpiable guilt that hath been contracted through the perſecution of the True Religion, and oppoſition to it from the falſe, had never come into account now, or at the day of Judgment.

It is therefore evident upon the whole ſtate of Humane Nature, that though there is a main difference in regard of the goodneſs of God in the Mediator, between it and the Angelick Nature fallen, that one is univerſally in chains of darkneſs to the Judgment of the great Day; and without hopes of remedy; the other not univerſally, nor without hope: Yet thoſe chains are due to the one, even as to the other, and in what degrees to the Divine Juſtice in its wiſdom it ſeems meet, it caſts men into them; even as it diſtributes as it pleaſes, meaſures of the puniſhment of ſin, in taking the forfeitures of the Bleſſings of Earth of ſome, and not of others, when it was given to the children of men alike as to their ſubſtantial enjoyment, however one might p. 132have differ'd from another in glory; and laying great calamities upon ſome, and not on others, as greatly deſerving of them; and that in this time of general patience. If it were not thus, no reaſon could be given why ſo great Tracts of Humane Nature lye in the valley of the ſhadow of death, having no light of the True Religion to ſhine upon them; And why without the great diſcompoſure and diſturbance of the world, and without the ruin and deſtruction of thoſe that make the offers, there can be no offers of better made to them.

If it were not thus, no reaſon could be given why there is ſo great a corruption, even of Chriſtianity it ſelf, where it is generally profeſt; and the attempts of Reformation in Chriſtianity, are every whit as dangerous, or more than the perſuaſions to it addreſt to Turks or Pagans; the lingring Acts of Cruelty in the Inquiſition and horrible bloodineſs of Maſſacres, exceeding any thing of any other kind.

Lastly, If it were not thus, thoſe ſmaller Differences among Proteſtants themſelves, who have had opportunity to look over the unreaſonableneſs and prodigious Inhumanities of Pagans, Turks, Jews, and Papiſts, in their perſecutions, could never have brought forth ſo much of ſpleen, hate, and ſufficient proportions of the ſame cruelty among themſelves, when they have had before their eyes, not only thoſe pregnant motives to deteſtation of ſuch Barbarity, in thoſe forenamed examples, but that mirrour of patience, meekneſs, forbearance, The Goſpel of Jeſus Chriſt.

Nor is it unworthy of good obſervation to this purpoſe, that the proceedings againſt offenders in the Laws of Natural Religion, or Morality, are generally with leiſure, moderation, proportion between the offence and the puniſhment, a compaſſion of Humane Nature, even where ſeverity is of greateſt neceſſity.

But in what men levy againſt different Religions, all is carried in ſtorms and whirlwind, in fury and rage, in blood, p. 133ſmoke and fire; arguing to us, That the Cauſe not fairly lying before Humane Juſtice, there being an error in the very foundation of the procedure, the evil increaſes, and grows upon mens hands, till it becomes too mighty for any Government, and ſo carries all before it into prodigious violence of Ferity and ſalvageneſs. And alſo, that Divine Juſtice therein ſhewing to man his great degeneracy, and liableneſs to Divine ſeverity, as God himſelf pleaſes, ſuffers the power of that Degraded Spirit, the God of this World, to triumph in nothing more than the abuſing Religion, and eſpecially Chriſtian Religion, that great Contrivance of Heaven, for mans recovery out of the ſtate of Devils; and to make it like an Engine of deſtruction to recoil upon man himſelf, and fly every way with terrible death and ruin, as if Hell rather than Heaven came along with it.

Yet notwithſtanding all this, it is moſt certain this whole miſery is conceiv'd and brought forth by the ſin and unworthineſs of man to himſelf, by his own ſtupidity and folly, or by his wiſdom, that is worſe than folly, earthly, ſenſual, and Deviliſh; for the interpoſal of the Mediator runs ſo through the whole ſtate of Humane Nature, that there are ſure ground-works laid how men might in every caſe recover happineſs, even out of miſery and degeneracy; and principally in this very Cardinal Point of that Happineſs, True Religion, and the Peace and Mercy of it, care is taken how the World might be ſecured if it would, both from the Ambitious and unquiet man in his deſigns; how Government, Anthority, Soveraignty, might be kept ſafe; and yet unbeſmear'd too with Martyrs Blood; yea, even the blood of thoſe, who, though they are miſtaken, yet are willing to profuſe it for their Religion: For whom it ſhould move pity, the nearneſs of their caſe to the Honour and Honeſty of dying for True Religion. I mean when plain Foundations of Natural Religion are not deſtroyed, for that caſe deſerves no more mercy than poyſoning Fountains, p. 134or ſetting on fire, if men could, the whole courſe of Nature.

Now to diſcover this path or way to univerſal peace in Religion, (which is like Wiſdoms), The Vulturs eye hath not Job 28. 7.Job 28:7ſeen it, nor the Lions whelp trod it; Death and deſtruction ſay, It is not with them; and well they may, For it is the way of peace, which they have not known, though they may have heard the fame of it with their ears. It is the way found out and declared by him that made weights for the winds, and ballance for the clouds. It is the way of the fear of the Lord, the beginning of Wiſdom, and departing from evil, the true underſtanding: There lyes the peace of Natural Religion.

It is the way of Chriſtianity, ſeen and publiſht by Christ Jeſus, the Way, the Truth, and the Life: That's the peace of Chriſtian Religion.

And it is certainly the proper excellency of Chriſtian Religion, and its very intention to bring this way both as Natural and Chriſtian, to light; to lay the grounds of it, to give the Rules and Meaſures of it, to ſweeten mens tempers to the good nature of it. That every one in a clear and ſtill air, not darkned with Clouds full of Thunder, and terrible with the Lightning of dreadful Laws, and Bloody Executions, may ſee, may be wary in the choice of his conduct of himſelf, to his unchangeable ſtate; and may therefore have light, have room, have ſtill and ſilence, in which he may weigh every thing, prove every thing.

Now that which I have now declar'd, is a way moſt agreeable to the Word of God, and that Reaſon which reſpects either all mankind, or all Chriſtians. This is the Contrivance of Chriſtianity's providing, That the Wolf and the Lamb may dwell together, that the Lion may lye down with the Kid, that the child may play on the hole of the Aſp; that there may be no hurting, or deſtroying in all Gods Holy Mountain. That Knowledg of God and True Religion may p. 135have the ſame ſcope and freedom that the waves have in the Sea. Chriſtianity hath always the Grounds ready by it, and with it.

And to preſent them in their Rational Poſſibility is a Vindication of Divine Juſtice, Righteouſneſs, and Goodneſs, an Offerture to man to be happy: Nor will the Platform be always Ʋtopian, the days will come when it ſhall paſs into life, power, and effect.

Now whenever this ſhall be in its Glory, that Degeneracy of mankind, that curſe that lyes upon the earth, that vail of the covering ſpread upon the face of all Nations, that ſevere indignation of God againſt Humane Nature ſhall be removed.

The Spirit ſhall be poured out upon all fleſh, the light of one day ſhall be as the light of ſeven. All fleſh ſhall ſee the Glory of the Lord together. So come, come thus Lord Jeſus: Even ſo, Amen.

I have thus far made a Lamentation upon the General State of the World, in relation to Religion; which till ſome ſuch mighty Influence come down from Heaven (as I have intimated) upon it, is like to be for a Lamentation: For the dark places of the Earth will be full of the Habitations of Cruelty; and it is certain, the Habitations of Cruelty will be furniſhed with the Inſtruments of Cruelty. And therefore, Oh my Soul, come not into their ſecret, unto their Aſſembly my Honour be not thou united; for in their anger they ſlay and destroy; and in their ſelf-will they dig down walls. Curſed be their anger, for it is fierce, and their wrath, for it is cruel. Their drink-offerings of Blood will I not offer, nor take their name of Religion into my mouth. I ſhall therefore leave them, and addreſs the cloſe of this Diſcourſe to the Saints that are in the earth, and to the Excellent in whom is all my Delight.

p. 136And in the firſt place, it calls us to the Review of the Excellent Chriſtian Religion; even as Natural Religion, all eſſence, all ſubſtance, trace it throughout all its Doctrine, Worſhip, Rules of Life, they are all by their very Goodneſs, plain to him that underſtandeth, and right to them that find knowledg; there is nothing froward nor perverſe in them; its bands of peace are not politick, or worldly Intrigues; no Ceremonial Symboliſm, or Ritual Shibboleth, but ponderous Verities, and Divine Love.

All the ſhew or appearance any Religion can make, is but a ray borrowed from its Divine perfection; a derivation from its light, or from Natural Religion which is it ſelf; for pure Natural Religion is Christian Religion; if you ſuppoſe a ſoul without ſin mounting from its Creature-proba…ionerſhip to its higheſt perfection as Adam, if not having … from Paradiſe to Heaven. And Chriſtian Religion is Natural Religion, ſuppoſe the ſoul fallen, and riſing back from its Apoſtacy to that perfection by the Redeemer.

2. Let me apply this Diſcourſe to the Comprimiſe of all Differences betwixt Proteſtants, and particularly in our Engliſh Chriſtian Nation; not defining any Controverſal Point, but urging to that end ſuch undoubted Principles, as I have inſiſted upon in this Diſcourſe.

1. That ſuppoſing a National Church cannot be made out to ſatisfaction, yet Christian Kingdoms are ſo conſiderable a point of Scripture-Prophecy, that it cannot be denied. So far therefore as National Worſhip can be agreeable to a mans Conſcience, making inquiry and moſt curious ſearch into the Word of God, both as to his Duty, and to his Liberty alſo, and poſſible Freedom from Scruple; every Chriſtian is oblig'd to Glorifie God in the publick ſervices of him, and Confeſſion of the Faith of Jeſus Chriſt with his native Country. Suppoſe a man ſhould retire to particular private Congregations, to ſupply what he may find wanting in the National Conſtitution, to compleat all the Duties p. 137of Chriſtian Communion, and the advantages of it; yet ſtill he is bound to promote and encourage National Religion, ſo far as it extends, to avoid as much as is poſſible, all Diviſions, and profeſt ſeparation from it, by putting the faireſt Conſtruction, and the kindeſt hopes upon thoſe things that ſeem doubtful; and as little infringing the Authority of Laws, as may be conſiſtent with ſentiments of Conſcience, and a due enjoyment of that liberty God hath given men of judging for their own ſouls, as in his ſight; viz. in thoſe things that are not Laws of Natural Religion, and ſo indiſputable; or thoſe Grand Points of Christianity, in which a Chriſtian can have no allowance: in all things elſe a Chriſtian hath a liberty, but ſo, that he muſt not uſe that his liberty as a cloake of maliciouſneſs, but as the Servant of God, give due Honour to 1 Pet. 2. 16.1 Pet 2:16all.

I would therefore propoſe theſe three Conſiderations, to draw men to the greateſt Conjunction with National Religian, that can by any means be reconcil'd with good Conſcience towards God.

Conſiderat. 1. That if we examine things by Scripture, there are many abatements from the ſuppoſeable evil of external Obſervances, of which we may lawfully make our utmoſt Advantages to ſo great a Good, as our Profeſſed Conjunction with National Religion, while ſubſtantially good, though the High Places, I 1 Kings 15. 14.1 Kgs 15:14mean things equivalent in our opinion be not taken away, as in the times of the Excellent Kings of Judah.

Firſt then, as fundamental to this caſe, I ſuppoſe theſe two things Equiponderating one another.

1. The high Character of National, Christian Religion p. 138in the Word of God, as I have proved.

2. The Errors ſuppos'd in ſuch a National Constitution. Now Reformation of National Constitutions in Religion, are unconteſtably in the Supreme Power of a Nation: what then ſhall we do till theſe ſuppos'd Errors of ſuch an account as the High Places, are remov'd? we muſt either not worſhip in conſent with our Nation, which ſeems as natural as with our Families, and much countenanc'd by the Scripture; or we muſt wait the ſeaſons of publick Reformation; in the mean time attending publick Worſhip, and avoiding with all the Wiſdom and Prudence we can, the Dint of Errors in ſuch a Conſtitution, as we ſuppoſe.

The ſeven thouſand in Iſrael did not in far greater Corruptions omit certainly all ſorts of publick Worſhip (beſides the Temple-Worſhip at Jeruſalem) and yet bowed not their knee to Baal, nor kiſſed him.

Groſs Corruptions are indeed poſitively to be refuſed and abhorred, ſuch as thoſe of that time, ſuch as thoſe of Popery, ſuch as are (all, though not complete Popery) yet too near it; leſſer Diſſatisfactions may be waryly avoided, and yet National Religion, as far own'd as we can without ſharing even in thoſe ſmaller Errors.

And it is ſome relief to us herein, that allthough it is evident National Laws cannot bind any mans Conſcience in Religion, any further than they agree in the ſenſe of that mans Conſcience with the Word of God; for they cannot ſave him harmleſs at the laſt Tribunal, and therefore in no Reaſon can bind him; yet I ſay it is a relief in that Obedience a ſober Chriſtian deſires to pay to Humane Laws, (ſo far as agrees with Scripture) and the regards he would yield to National p. 139Religion, that he may well take the Benefit of any Connivence or Relaxation of Humane Laws, in their proſecution; as all men how Conſcientious ſoever concerning Humane Laws, do (we ſee every day) where the Law is not preſſing, nor the injury any, although it be no other but ordinary common liberty that is reſtrained; for if Authority be not deſpiſed, if publick Good be not incommoded, Humane Laws do not bind the Conſcience as Divine Laws do, and therefore much leſs in Religion, wherein (except Natural) their Power hath not a further obligation, than as the Conſcience is ſenſible of Divine Authority concurring: Thus then a man may without offence withdraw himſelf from ſuch obſervances, and yet joyn in publick Worſhip.

2. There are the Customs and Ʋſages of a Nation entring into their publick Administrations of Religion, as into other National Solemnities; there are their Laws and Appointments of what they think Grave, Decent, Orderly, Rationally promoting the Knowledg of Christian Religion, with Condeſcenſion to the meaneſt Underſtandings of their people, and ſecurity for ſome parts of Divine Worſhip, to be certainly performed with that Advantage, as Liturgies and reading Scripture; and it may be added, theſe things may be intended as Cementations of men in civil Government, which is a lawful End, if it be a Subordinate End, and regulated by the Highest. Now though there ſhould be a miſtake in all this, yet upon the account of National Conjunction in Divine Worſhip, we ſhould Tol…rate them to the utmoſt we can, or they may be interpreted into the nature of civil Appointments, civil Order and Decency or National Custom.

p. 140For if nothing may be Tolerated, if nothing may be favourably Interpreted, there is no uſe of Charity 1 Cor. 13. 7.1 Cor 13:7in thoſe Excellent Acts of it the Apostle Records, viz. Charity believeth and hopeth all things, that can with any Symmetry to Truth and Diſcretion be hoped or beleived: It beareth all things, it endureth all things that can be endured, without our own ſin, though ſinful in others, as commanding with Rigor, or over-eſteeming things not neceſſary.

3. It ſeems by our Saviours Command to his Diſciples, to obſerve the Phariſees Precepts, ſpeaking out of Moſes his chair; and yet at other times to beware of the leaven of Phariſees, which is expreſly expounded Mat 23. 1. Mat. 16, 12.Matt 23:1Matt 16:12of the leaven of Doctrine, that a man may joyn in publick Acts of Worſhip, where the main part is of Divine Institution, and yet not be ſo immers'd in the whole, but that he may ſeparate between the pure and corrupted parts in relation to himſelf by his own private act. And indeed if a man could not do this, I know not how he ſhould join in any Humane peformance, as I have noted before; or how he ſhould allow his own worſhip of God, ſeeing he muſt needs condemn himſelf in Particulars, wherein he allows himſelf in the general; every thing Humane, being imperfect. I know it may be ſaid, There is a difference betwixt evils of unavoidable incurſion, and thoſe that are fram'd and deliberated into a Conſtitution.

But even in this caſe it appears, a man is under no neceſſity, when he joins with the ſolemn actions of others, to take all things in the ſenſe they do when there is a good and lawful account of ſuch actions, beſides their ill ones.

There is nothing more abhor'd by Scripture, than eating things offer'd to Idols, in the ſenſe, and with the conſcience of thoſe that offer▪d to the Idols. And yet p. 141the Apoſtle allows the freedom of eating things ſo offer'd, and even in an Idols Temple, where a Chriſtian has the 1 Cor 8. 10.1 Cor 8:10knowledg that an Idol is nothing in the world, and there is not any other in danger to be ſcandaliz'd or drawn into ſin, that has not that knowledg, and yet is imbolden'd to eat with conſcience of the Idol.

4. A very great good to be donce or received, will recommend to us the uſe of things unneceſſary, without an eye to that good, and in ſome caſes unlawful and forbidden, as appears by what the Apoſtle ſays, That to the Jew he became as a Jew; to them under the Law, as under the Law, &c. that by all means he might ſave ſome.

It appears too by what he did in the Circumciſing Timothy, by his intending and relaxing his Diſcourſe Act. 16. 3. Act. 21. 26.Acts 16:3Acts 21:26concerning Jewiſh Rites.

It appears by our Saviours commanding the Diſciples hearing the Phariſees, though they endangered themſelves with the leaven, ſo that had it not been for the regard and reverence due to Moſes his Chair, in all proportion of reaſon our Saviour had not allowed it.

And whereas our Saviour was at other times very ſevere, as in the Tradition of waſhing hands, as in the young Mat. 15. 1, &c. Mat. 19. 17. Gal. 5 2. & 4. 9, 10.Matt 15:1Matt 19:17Gal 5:2Gal 4:9Gal 4:10mans calling him good; and the Apoſtle concerning Circumciſion and Jewiſh Rites; it was upon great accounts of preſerving pure and ſafe the main points and deſign of True Religion and Chriſtianity, when they were in danger.

And this is the firſt Conſideration I have propos'd, with the ſeveral Branches of it; not that I have any thing, as the Apoſtle ſaid, to accuſe my Nation of, by all Act. 28. 19.Acts 28:19means to be ſhun'd with abhorrence. But ſuppoſing what may be objected againſt its conſtitution, relating to Divine Worſhip.

Nor on the other ſide, that I would ſo much as intimate any enforcement upon Diſſenters (againſt which I p. 142have argued ſo far) except that of Scripture-argument, with ſatisfaction to doubts.

Conſid. 2. But if a man cannot run the line of National Worſhip, it is good yet to take the u…oſt advantage we can of the Gifts Chriſt hath given to men in the publick National Miniſtry; who would at a cheap rate loſe the benefit of many great lights God hath at this very day ſet up in the Engliſh Nation, men who both by their Holy Lives, and great abilities, have adorn'd the Doctrine of God our Saviour, Bulwarks againſt Atheiſm and Antichriſtianiſm.

I profeſs for my ſelf, though I moſt heartily pray to God for the removal of all that offends either, of either name; and that there were a High-way out of the Churches and Congregations of Conformiſts, into thoſe of the Nonconformiſt, and ſo back again; or rather that the Diſtinction were wholly removed; yet I would not upon any of the rates (ſet as neceſſary at this time to enjoy their excellent Labours) loſe the benefit of either; ſeeing in both there reſounds that Glorious Goſpel of God our Saviour, in great excellency, according to the Talents committed to each.

3. It is good to take off all ſuſpition and diſguſt of Magiſtracy from Religion, occaſion'd by diſtance from him in publick Adminiſtrations, that there may be no appearance of Faction, Sedition, love of Difference, Affectation of Singularity, ſo far as we can fly this Imputation with ſafe conſcience towards God, it is beſt to be done to the utmoſt; when it cannot, to manage our Diſſents with exceeding Modeſty and Humility.

Beſides, in relation to People in general, we are to conſider how National Uſages prevail on them, tranſform men into all appearances of Habit, Geſture, and ſuch like Circumſtances; National Decency is a great Circumſtance in Religious Service, as I obſerve from the p. 143Apoſtles Diſcourſe, 1 Cor. 11. 16. Every thing Ʋnnational is ready to be turned into Ridicule; when therefore we can have the due Licenſe of Conſcience, the Decency, Gravity, and order of our Native Country, is of very great Reverence.

Lastly, Incompliance with our Nation, is very ready to render our ſpirits moroſe, angry, vehement, zealous of ſmall things in our own way; too ſevere and rigid againſt ſmall things in others; and in fine, to make us Bigots of another kind, given to mode in another dreſs of things, and Ceremonialiſts of another Order.

And ſo I paſs to the other ſide of Things, and to make this modeſt Recommendation of Three Conſiderations to thoſe of National Conformity.

1. That they be not zealouſly intent, and overwarm about the things themſelves, wherein Proteſtants among us diſagree. For it is evident, they are not of worth to ſupport any great eſteem; nor can there be a greater Argument againſt them, than are intemperate heat for them. This is to make them ſomething in Chriſtian Religion, which is to turn them into a like thing with the Jewiſh Conciſion; becauſe it is with the great injury of Chriſtianity when ſuch Things are over-rated, and the turning the things themſelves out of that middle place God hath ſet them in, into a much worſe.

And to transfer the whole load of our too great heat for them upon Subjection to Magiſtrates, Order, Decency, is a plain confeſſion, the things themſelves are of no worth, and to charge thoſe other great Names with a weight too great and unjuſt to lay upon them, viz. to make them ſerve under all the evils of wrath, clamor, malignity, oppreſſion of men in their Conſciences an… Eſtates. It is to preſs them as a cart is preſt with ſheaves, and yet no wheat is brought into the Garner; there is no wealth increas'd to Magiſtracy, Order or Decency, p. 144while all thoſe valuable things, Love, Peace, Ʋniverſal ſatisfaction are ſold for them.

2. Bigottry even in a National way, doth as much unman men, abate from the excellency of their minds, the goodneſs of their temper, the gravity and becomingneſs of the Mene in Religion, and grows as contemptible and ſervile as the ſame evil in any other way.

3. What great likelihood is there, a Nation may ſometime without violence, without any thing of Faction, Sedition, Tumult, or Fanaticiſm, conſent to change this outward face of Religious Adminiſtration? and then how many Zealots for it will be poſting to the newer Conſtitution? and how mean and pitiful will it be (not to deſert the things, for that is no more than changing, that which is changeable but) to deſert what they have been zealous of, which is apt to look Irreligious, Hypocritick, even almoſt Atheiſtick? And ſuppoſe men continue their zeal, it looks but like the ſecond childiſhneſs of old age, that cannot part with the trifles it hath been ſo long us'd to. I do not ſpeak this as if I thought Religious Adminiſtrations, ſhould vary Faſhions as often as men do Habits; but till we bring them up to that ſtate which cannot be ſhaken, that certainty of Divine Inſtitution, Pure, Natural, Rational Decency, join'd with that of the very Country and Nation it ſelf; we ſhall never be ſure but that which may be ſhaken, will be ſhaken, that the things only that cannot, may remain. Antiquitas ſeculi juventus Mundi. The world grows, and will grow more vigorous and manly by its age. We ſee a new mode of Diſcourſe of Sermons grows up every age; nay too, much a new faſhion of Divinity, that can by no means endure change, it being p. 145the Faith once for all given in Primitive Chriſtianity, at once for the main reſcued from Popery, and reſtor'd in the Reformation.

Yet what offers of Alteration upon, at leaſt, the form of the notions, the manner of conveyance of them, are at this day endeavour'd, is very viſible; as if the form…r were unintelligible, of no good ſenſe or conſequence; not ſuitable to the clearer and better modelled ſtate of Theology; why then ſhould we be ſo hide-bound in a ſcheme of Ritual Adminiſtration in Chriſtian Worſhip, which in its own nature is much more made to paſs away with the age? If we are then more merciful to this Gourd of Ceremony, than to the more ſubſtantial intereſts of Truth, Mercy, and Peace, let us fear l…ſt we provoke God to ſmite our Gourd with an Eaſt-wind.

But I undertake to judg in theſe caſes no further, but judg this rather, that on all ſides we value ſubſtantial Christianity, and the new Creature as the Rule by which we are to walk in mutual love, peace, and forbearance one of another in all leſſer things, wherein we may be ſomewhat otherwiſe minded one from another; and then in due time God will reveal even theſe things ſo to us, that ſo far as is neceſſary, even in thoſe we may be of one mind.

Seeing our Ʋnion is one Body, one Spirit, one Lord, one Faith, one Baptiſm; if there be not a Schiſm in our Love, in our Sympathy, in our Bowels of Affection, in our Care for the Body, though we are not all of an Aſpect, of a Figure, of a Size in our Memberſhip, yet ſtill are we the Body of Chriſt, and Members in particular; and being ſo, we are the Iſrael of God, upon whom is Peace and Mercy, both now and for ever: Amen.

And if we ought, as certainly we ought, ſo to pray; p. 146with what ſatisfaction of mind, with what appearance of Chriſtianity can we move againſt the Peace of our Fellow-Members, or not contribute to their Eaſe, to their ſelf-Enjoyment, to the Comfort of each others Condition; ſo that if one member be honour'd, all the members may rejoice with it; if one member ſuffer, all the members may ſuffer with it, and ſend in to its Relief and Support.

Our Defects herein, diſturbing the Peace, not Miniſtring to the Merciful ſupport of one another, will be found another ſort of Schiſm, but of far deeper Guilt than that ſo much cryed out of, not Conforming to one anothers Indifferents.

But above all the Ravening of the Evening Wolf, the Roar of the Lyon, the Poiſon and Venome of the Aſp and Cokatrice' ſhould be far from our Mountain, if we would have it accounted the Holy Mountain of the Lord.

And on all ſides we ſhould open the Doors and Sluces, that the ſtreams of Divine Knowledg might run every way, till it covers our Land, as the waters do the Sea.

THE END