Orthodoxy and Charity United, Essay 8
ESSAY VIII. Of the Difficulties in Scripture, and the Different Opinions of Chriſtians in Things leſs neceſſary.
SECT. I. A Short Account of theſe Difficulties.
COncerning the Doctrines and Duties which peculiarly belong to the New Teſtament, I have generally concluded this to be a good Rule of Judgment, that according to the Degree of their Importance or Neceſſity to Salvation, ſuch is commonly the Degree of their Evidence; and the Frequency of their Repetition is, for the moſt part, proportionable to their Uſefulneſs. Thoſe great Truths of our Religion, and thoſe Practices of Chriſtianity, without which we can't be ſaved, are deſcribed in the Word of God in large and fair Characters, ſo that he who runs may read them. Theſe Viſions and Revelations of the Mind and Will of God our Sovereign, are written and made plain upon the Tables of the Evangeliſts, or of the Apoſtles, Heb. ii. 2. they are not mentioned once and briefly, but many Pages explain and repeat them; they ſtand in a divine and convincing Light, and may eaſily be underſtood by thoſe who with a humble and teachable Spirit, inquire what they muſt believe and do, in order to pleaſe God.
This Remark is much confirmed by that Promiſe which aſſures us that it ſhould be ſo in Goſpel-times. The High way to Heaven is ſo plain, that the way-faring Men, or Strangers, though they be Fools in Underſtanding, ſhall not err therein, Iſai. xxxv. 8. A Man that labours in his daily Calling, in the City or the Field, or a Servant in the loweſt Rank of Life, may, with due Application in their vacant Moments, be acquainted with the neceſſary Truths and Duties of our Religion; beſides that the Spirit of God is promiſed to ſincere and diligent Seekers, to faithful and humble Inquirers, and ſhall be beſtowed ſufficiently to inform them of the ſure way to eternal Life, Prov. ii. 1.6. If thou crieſt after Knowledge, and lifteſt up thy Voice for Underſtanding, if thou ſeekeſt her as Silver, and ſearcheſt for her as for hid Treaſures, then ſhalt thou underſtand the Fear of the Lord, and find the Knowledge of God. Luke xi. 13. Your heavenly Father ſhall give the Holy Spirit to them that ask him. And the Spirit is ſent to guide the Faithful into all Truth, John xvi. 13.
The Wiſdom, the Equity and the Goodneſs of God ſeem all to concur in fixing Matters of neceſſary Belief and Practice in this Situation, i. e. That they ſhould be often and plainly expreſt. If there be any particular Doctrine or Duty which I find written but in one ſingle Text of Scripture, or expreſt but darkly, I ſhould reaſonably conclude the Great God never deſigned that Doctrine, or that Duty to be of very great Importance in the Chriſtian Life: For a dark Expreſſion is much more eaſily miſtaken, as to the true Senſe of it; and a ſingle Text is more liable to be miſcopied, or dropt by a Tranſcriber, or be miſconſtrued by a Tranſlator, or overſeen and neglected by a common Reader or Hearer; and the Great God would not put Matters of high Importance on ſo doubtful and dangerous a Foot, and leave Things neceſſary at ſuch Uncertainties, leſt honeſt and humble Enquirers ſhould, after all their Pains, miſtake their Way to Heaven.
A ſudden Thought of the Form and Order of Baptiſm, preſcribed to us, Matth. xxviii. 18. made me at firſt ſuſpect, that there muſt be one Exception made to this Rule, about the frequent Repetition of any Doctrine or Duty neceſſary to Salvation; but upon a further Conſideration and Review of Things it appears evident to me now, that tho' this Appointment of the Form of Baptiſm was preſcribed to be done in the Name of the Holy Spirit, as well as of the Father and the Son, yet it was by no means neceſſary to the Salvation of any Man, and therefore there was no neceſſity of having it often repeated. Let us conſider
1ſt, That the Appointment of it is but once expreſſed, and that by one holy Writer, and there is never an actual Example or Inſtance of this compleat Form of Baptiſm practiſed in any place of Scripture. Obſerve that remarkable Text, Acts xix. 2. where St. Paul inquired of the young Converts that were baptiſed at Epheſus, Have you received the Holy Ghoſt ſince you believed? and they ſaid unto him, we have not ſo much as heard whether there be any Holy Ghoſt. He then inquired, unto what were ye baptiſed? and they ſaid, Unto John's Baptiſm; and Paul had told them that John taught them, that they ſhould believe on him that ſhould come after him, that is, in Chriſt Jeſus: when they heard this, they were baptiſed in the Name of the Lord Jeſus. Whether they were baptiſed in the Name of the Holy Spirit, or no, is not actually expreſſed; which is ſomething ſtrange, when that was the chief Point of Enquiry concerning their Baptiſm into the Holy Ghoſt.
Here alſo it may be obſerved, that thoſe who were here baptiſed, Acts xix. 5, 6. immediately received the Holy Ghoſt; whence it may be very probably inferred, that ſome Perſons were baptiſed with the Holy Ghoſt itſelf, who were not actually baptiſed into the Name of the Holy Ghoſt.
Conſider 2dly, When the Buſineſs of Baptiſm is mentioned in ſeveral Places in the Epiſtles, it is generally declared that Baptiſm was performed in the Name of the Lord Jeſus, Rom. vi. 3. ſo many of you as were baptiſed into Jeſus Chriſt were baptiſed into his Death, Gal. iii. 27. As many of you as have been baptiſed into Chriſt, 1 Cor. xii. 13. By one Spirit we are baptiſed into one Body, i. e. Chriſt as in the foregoing Verſe, but I can find no mention of the Diſciples being baptiſed into the Holy Ghoſt.
3dly, Though I am ready to believe from many Expreſſions in the Primitive Hiſtory of the Church, that the Baptiſers did uſually keep to this Form of Words, I baptiſe thee in the Name of the Father, of the Son, and of the Holy Ghoſt, yet it is evident from a long Account which Grotius gives us upon this Text, Matt. xxviii. 18. that they uſed divers Forms, that is, they ſometimes expreſſed the Father by a Periphraſis, The God of all, or the God of the whole, the God and Father of the whole, ſometimes the Son was expreſſed by the Word, or the only begotten Son of God: Sometimes the Holy Ghoſt was expreſſed by the Spirit who inſpired the Prophets.
I might add, that upon their Profeſſion of the Chriſtian Religion, ſometimes it is called the Profeſſion of the Remiſſion of Sins, or the Catholick Church, or Everlaſting Life, but they never made a Scruple of their being rightly baptiſed into Salvation upon any of theſe Accounts; and I am perſwaded that had the Apoſtles themſelves, or the primitive Chriſtians, thought it neceſſary to Salvation, the Form of Baptiſm would have been more expreſs in the Hiſtory of it, and been more particularly repeated.
I think therefore the Rule may ſtand good ſtill, that where a Doctrine or a Duty is mentioned but in one ſingle Place of the Scripture, it cannot be of abſolute Neceſſity to Salvation. I hope the Reader will forgive this long Digreſſion, and then proceed.
On the other hand, where particular Truths or Duties are often repeated in Scripture, and very plainly expreſſed in ſeveral Places, it is hardly poſſible that they ſhould be ſubject to theſe Inconveniencies. It is not to be ſuppoſed that the Tranſcribers of the New Teſtament ſhould make the ſame Miſtake in every Place, where theſe Propoſitions are mentioned; that they ſhould drop them out of every Chapter; that the Traſlator ſhould miſconſtrue them in every Text; or that their Miſconſtruction ſhould always ſeem to make good Senſe in every Context where they ſtand; or finally that the Hearer or Reader ſhould always overlook them when they are found in ſo many paſſages, and ſo often occur to his Ear or Eye.
But it is very apparent, and all Men muſt acknowledge that Matters of leſs Moment, and things not neceſſary, are not mentioned ſo often: And when they are mentioned, the Scripture ſometimes gives no Determination or poſitive Injunctions about them; nor do the Apoſtles determine the ſmaller Controverſies with that plain, exact and poſitive Method of Speech, which you find them uſe in the moſt ſubſtantial Truths and Duties. If we read the 14th Chap. to the Romans, it muſt convince us of this Aſſertion. St. Paul does not there decide the little Controverſies about Obſervations of Meats and Days, but ſeems to leave them to Charity. Nor are the leſſer Points of Chriſtianity half ſo often mentioned, or urged with half ſo much Vehemence, as the grand Duties of Faith and Love, Repentance and Holineſs. In matters of lower Concernment among the Formalities and Modes of Religion, or even in ſome higher Articles, whoſe Circumſtances and logical Relations are not neceſſary to Salvation, the Scripture has its dusnoeta et fere aluta, as Divines call them, i. e. almoſt insolvable Difficulties and Things, very hard to be underſtood by Men in this State, at leaſt by common Readers.
Sometimes the Matter is ſo ſublime, ſo unlike all mortal Affairs, and ſo divinely ſuperior to every thing here below, that perhaps 'twas not poſſible to deſcribe it fully and plainly in human Words: And the more enlightned the Writer or Speaker was, the deeper and more inexpreſſible might ſome of the Truths be which he reveals. Our Saviour has made ſome ſuch Diſcoveries at the latter end of his Prayer in the 17th of St. John's Goſpel. Such are the Doctrines of the Union or Oneneſs of Chriſt with God his Father, and the Oneneſs or Union of the Saints with God and Chriſt. Some things are conſtrained to be expreſſed in a human way leſs ſuitable to their own Dignity, and yet even then they are not perfectly eaſy to be underſtood, for earthly Metaphors will not convey to our Thoughts a full Idea of things divine and heavenly. When Chriſt had been teaching Nicodemus the Doctrine of Regeneration, John iii. 12. he adds, If I have told you earthly things and ye believe not, how ſhall ye believe if I tell you of heavenly things? The Apoſtle Paul, the moſt enlightned of all mere Men, ſaw and heard ſome things among his Viſions and Revelations, that were unutterable, 2 Cor. xii. And ſome things which he has publiſhed for the Uſe of the Church, according to the Wiſdom given to him, are hard to be underſtood, as St. Peter himſelf aſſures us, 2 Peter iii. 16.
Again, I might take Notice that in Matters which are Prophetical, both in the Old Teſtament and in the New, there are many dark Expreſſions, many Parables and hard Figures of Speech, which are made uſe of to expreſs and convey ſome general and indiſtinct Ideas of future Events, which were not fit to be more fully revealed in that Day, and which only the Accompliſhment was deſigned to explain the future Days or Ages. When theſe things are come to paſs, then ſhall ye know that I have foretold them, John xiii. 19. and xiv. 29. and xvi. 4.
The Spirit of God, for wiſe Ends, hath expreſſed ſome Things in particular Seaſons, whether Doctrinal or Prophetical, in obſcure Phraſes, capable of a double Interpretation. Other things are very briefly hinted, and the holy Writer doth but juſt glance at them in paſſing, and does not dwell upon them long enough to explain them, that being not his preſent chief Deſign.
Some Words are ſo ambiguous and of various Meaning in the ſame Chapter, that it is not eaſy to determine their preciſe Senſe in each Verſe; and theſe Words alſo transferr'd into our Language may not have the ſame different Meanings as the Original, and perhaps too, may be determined to the wrong Senſe by the Tranſlators; but the Vulgar can read only their own Language, and their Judgments are determined by the Tranſlators Opinion. The various Meanings put on the Words Nomos the Law, ekkleſia the Church, cheirot…neo to ordain, epiſkopos a Biſhop or Overſeer, &c. ſufficiently prove this.
Beſides, the Senſe of many a Scripture depends not merely on the literal Conſtruction of the Words, but on the Knowledge of the Context, and on the Conſideration of the Scope and Deſign of the Writer, and perhaps the deeper Deſign of the Spirit of God that inſpired him: It depends on the Character of the Perſon that writes, and on the Character and Condition of the Perſons to whom he writes, into what Errors or evil Practices they were fallen, at what Time, and under what Circumſtances theſe Things fell out: All which it is impoſſible every Mechanic ſhould know, and but few Scholars are well acquainted with: Theſe Difficulties in Scripture occaſion different Opinions among the Readers; and becauſe each would impoſe his Senſe upon all the reſt of Chriſtians, a thouſand quarrelling Folios have ſprung.
There is another Difficulty and Shade of Darkneſs which falls upon many Texts of Scripture, and particularly in the New Teſtament, from the extraordinary Actions and Modes of Action in the primitive and inſpired Times. 'Tis certain that ſome things recorded in the Acts of the Apoſtles, and occaſionally ſpoken of in the Epiſtles, refer only to the extraordinary and inſpired Tranſactions of thoſe miraculous Times, and cannot be imitated by us: Such are the Communication of Gifts by the Impoſition of Hands, the healing the Sick by anointing with Oil, the multitude of uſeful Speakers in one Aſſembly, the talking various Languages in publick Worſhip if an Interpreter were preſent, &c. It is as certain alſo, that ſome things are recorded in ſome of thoſe Scriptures, as Patterns and Directions for our Imitation in all Ages. Such are the Ordinances of Baptiſm and the Lord's Supper, the Choice of Deacons, the Ordination of Overſeers or Biſhops, the Practice of occaſional Communion, &c. But there are ſome Circumſtances relating to theſe Actions, concerning winch it is hard to determine how far they belong to the extraordinary Affairs of that Day, and how far they are Rules for our Conduct in ordinary Caſes.
Now from all theſe Differences have ariſen many laborious and angry Volumes of Noiſe and Wrangle about the Mint, the Anniſe, and the Cummin, about the Dreſs and the Fringes of Religion, which have vex'd the learned World, and diſquieted and divided the Church of Chriſt.
Notwithſtanding all theſe Difficulties in Scripture, and the divided Sentiments of Men about them; yet there is no room for the Popiſh Doctrine of the Inſufficiency of the Holy Scriptutes; no need of any living Judge of Controverſies, or a Seat of Infallibility on Earth; for the grand Doctrines and Duties which are neceſſary to Salvation, ſuch as Repentance toward God, Faith in the Lord Jeſus Chriſt, as a Prophet, a High-prieſt and a King, the Neceſſity of univerſal Holineſs, Pardon of Sin thro' the Blood of Chriſt, the Reſurrection of the Dead, and eternal Rewards and Puniſhments in the World to come; all theſe, I ſay, are written down in Scripture, in as plain and expreſs a manner as the Nature and Importance of them required; and about theſe things Perſons of a ſober, humble and honeſt Mind cannot well miſtake, if they are diligent in their Enquiry, and ſeek Wiſdom of that God who gives liberally, and upbraids us not with our own Folly.
Not only are all Matters neceſſary to Salvation written plain enough for every Reader, but we have alſo, as I hinted before, the Promiſe of the Aſſiſtance of the Holy Spirit to teach us to underſtand all ſuch Revelations, that ſincere and diligent Men may not be ſuffered to fall into ſuch a Miſtake as to fail of Acceptance with God. Nay, further, we have good Encouragement to hope, that even in ſome things on which Salvation doth not neceſſarily depend, but are only deſigned to promote the farther Sanctification and Comfort, Peace and Hope of the Church, the Spirit of God will often aſſiſt the upright and humble Seeker, yet ſtill there will remain Difficulties enough to exerciſe inquiſitive Souls, for I find no certain Promiſe, that God will always ſatisfy every ſincere Inquirer in the full Meaning of all difficult Texts.
I glorify thee, O my God, that thou haſt not confin'd the Knowledge of thyſelf to the wiſe and the learned World, but haſt written down the Way of Salvation ſo plain, that a Child may read and attain it. Let the Scribes and Doctors and Critics of the Age wrangle about the Pins of the Tabernacle, and the Seats in the Synagogue, let them contend, even to Blood, about the Ofs, the Ands, and the Moreovers of the Bible, my Soul ſhall dwell in Peace, and reſt on theſe Pillars of Safety, even the great and evident Doctrines of the Chriſtian Faith. I thank thee, O Father, Lord of Heaven and Earth, that thou haſt revealed thy ſelf and thy Son unto Babes, and haſt not made it a Matter of Wit and Criticiſm to be a Chriſtian. The Fooliſh and the Baſe, and the weak Things of this World are choſen to Salvation, and they underſtand, and believe, and practiſe all the neceſſary Articles, while they may differ from each other in ſome leſſer Forms of Worſhip and Diſcipline, and are not able to maintain an Argument on either Side.
What is here aſſerted concerning the Subſtance of ſome of the leſs neceſſary Articles of our Religion (viz.) that they are ſomewhat obſcurely expreſſed in Scripture; the ſame may be apply'd alſo to the circumſtantial Topicks, to the Appendices, and the Logical Relations even of the greateſt and moſt neceſſary Points of Chriſtianity, as I hinted before. Tho' the Practice of Repentance, and the Promiſes of Pardon; tho' Juſtification by Faith, and the Death of Chriſt as a Ranſom for Sinners, are ſo often and ſo plainly affirmed, yet it is not affirmed ſo often, nor ſo plain in Scripture; what Logical Relation Faith bears to our Juſtification; whether it is a Condition as ſome make it, or a receiving Inſtrument as others ſuppoſe: Nor is it ſo indiſputably and ſo evidently written in the Word of God, whether Chriſt died as a conditional Atonement for all Sin, and a Purchaſer of Salvation in general for all that are willing to accept it, or whether as a ſtrict Repreſentative only of the Elect, and to procure neither abſolute nor conditional Pardon for any Sins but theirs.
'Tis evident beyond all doubt, that where the Goſpel comes, he that believes ſhall be ſaved: But whether Faith ſaves us as it is a mere Dependance on divine Grace, or on the Prieſthood of Chriſt, or whether it ſaves us rather as a hearty Belief of the Goſpel and the Grace of it, even ſuch a Belief as comes to be the Spring of our Repentance and our Holineſs, this is not ſo exceeding evident as to leave no room for Controverſy.
It is abundantly revealed in Holy Scripture, that without Repentance of our Sins we can never be ſaved, nor ſhall any of our Inquities be forgiven without a ſincere Converſion to God; but to declare with utmoſt Exactneſs and full Aſſurance what Logical Relation our Repentance bears to our Pardon, Scripture hath not taught us quite ſo fully, nor ſo clearly deſcribed it.
It is ſufficiently plain to every Reader of the Bible, that Holineſs of Heart and Life is of abſolute Neceſſity to our Entrance into Heaven, for without Holineſs no Man can ſee God: But how far, and in what preciſe Senſe this Holineſs and Obedience to the Commands of God can give a Right to enter into the Gates of the City is ſomething harder to determine; or what is that ſort of Right or Title which our own ſincere Obedience gives us to the immediate Poſſeſſion of Bleſſedneſs, tho' we are fully aſſured from ſeveral Places in the Word of God, it is very different from the Right which we obtain by the Obedience and Sufferings of Chriſt.
In ſome Places the ſacred Writer ſeems to mention one Doctrine, while he is purſuing ſome one Subject with Warmth and Zeal; in other Places of Scripture the contrary ſeems to be ſignified or hinted; now both theſe in the literal Senſe, and without Limitation, cannot be true: And which of theſe two Texts muſt be reduced to the other, by certain Diſtinctions and Limitations in order to a Reconciliation, is not ſo eaſy always to determine: For in ſome Inſtances it may happen, that the Propoſiton which is but implied in one Text, is nearer the Truth than another Propoſition which ſeems to be expreſſed in another Place; which can only be decided by a due Survey of the Context, and the different Deſigns of the Writer, and a Compariſon of other Scriptures.
Therefore if we will diſpute about theſe ſolemn Subjects, let our warmeſt Zeal and our ſharpeſt Weapons be engaged againſt thoſe Adverſaries of the Goſpel, who attempt to ruin the Foundations of it; let us contend moſt earneſtly for the Defence of what God moſt obviouſly and inconteſtably reveals; but our cooleſt Debates, our Candor and Charity, rather than Fierceneſs, ſhould be employ'd about the Points of more dubious Diſcovery: At beſt we ſhould maintain great Moderation ſo long, till we find the leſſer Errors ſpreading like a ſecret Gangrene, and drawing along with them diſmal Conſequences, till they are obſerved to infect the more ſubſtantial parts of Godlineſs, and endanger the Vitals and very Eſſence of Chriſtianity.
If our Reverend Fathers and Brethren have ſhewn a fiery Zeal about theſe leſſer Errors, I would perſwade myſelf their chief Motive was a Suſpicion of Danger and Ruin to the Goſpel itſelf, in the Liberty, in the Purity, and in the Glory of it, if they ſhould have connived at theſe leſſer Miſtakes, or treated them with a cold Indifference: And 'tis poſſible that ſometimes they might have Reaſon for their Suſpicion and their Zeal, though it may be confeſſed they were but Men, and their Fervor might ſometimes exceed due Bounds.
But, in general, as to theſe meaner Point, Moderation is our Duty: Whereto we have attained, let us walk by the ſame Rule, and if any be otherwiſe minded, God in his moſt proper Seaſon will reveal it alſo to them, Phil. iii. 15, 16. 'Tis as if the bleſſed Apoſtle had ſaid, that thoſe who truſt only in Chriſt and his Righteouſneſs, as the ground of their Acceptance before God, ſhall be joyfully received to join their right Hand of Fellowſhip with mine; and if they do but purſue Holineſs ſincerely from the plainer Motives of Chriſtianity, though they are not well acquainted with thoſe moſt noble Principles of it (viz.) Communion with a ſuffering, dying and riſing Saviour as a Repreſentative, Pledge and Pattern of ſpiritual dying to Sin, and Reſurrection into Holineſs, which are contained in v. 10. yet I will not diſturb them about it, but hope God will diſcover it to them in his Time.
Yet further, as the great Doctrines of Chriſtianity and the neceſſary Duties of it, are very much diſtinguiſhed from the leſs neceſſary Points, and the Circumſtantials of thoſe Duties, by their greater Evidence and Clearneſs of Revelation; ſo the more ſubſtantial Parts of the Worſhip appointed in the Goſpel, may be diſtinguiſhed from the leſs Important Modes and Circumſtances. Solemn Prayer unto God, preaching of the Word, Adminiſtration of the Ordinances, Baptiſm and the Lord's Supper, and a due Attendance thereon, are plainly and certainly required of us that aſſume the Name of Chriſtians in our ſacred Aſſemblies. But whether we may borrow Aſſiſtance from compoſed Forms in preaching, praying and other Adminiſtrations; or whether we muſt renounce all Uſe of Forms, Books and Notes to aid our Invention, Memory and Expreſſion in Prayers and Sermons, are mere accidental Matters, and not written in Scripture with ſo expreſs a Pen. So whether the Perſon baptiſed muſt be ſprinkled or immerſed, and whether the Communicants at the Lord's Table muſt ſit, or lean, ſtand, or kneel, are leſs-eſſential Conſiderations, and have been the Subjects of dubious Inquiry.
Again, in the Conſtitution, Order and Government of a Church, the ſame Diſtinctions may be made alſo. That Perſons profeſſing the Name of Chriſt ſhould agree to walk and worſhip together at ſtated Seaſons in the Fellowſhip of the Goſpel, ſeems to be a Demand of the Law of Nature, and ſufficiently confirmed by many Directions or Examples in poſitive Expreſſions of Scripture too; That every ſuch Congregation of faithful People, or voluntary Society of Chriſtians, is a Church of Chriſt; That they ought to ſeclude or put away from their Number, the groſly ignorant, the ſcandalous and the prophane, and to withdraw from thoſe that walk diſorderly; That there ſhould be Perſons appointed to miniſter to them in holy things, and that the Society ſhould honour and maintain them; All theſe ſeem to be plain and undoubted Duty.
But whether this Society may receive and exclude Members without or againſt the Conſent of their Paſtor; Whether there muſt be any Elders in a Church diſtinct from and inferior to the Paſtor or Biſhop; Whether the Miniſter needs the Impoſition of the Hands of ſeveral Presbyters, or the ſuperior epiſcopal Conſecration; or whether he be ſufficiently ordained by the Choice of the Society, his ſolemn Acceptance, and his own and their devoting him to God in that Office by Faſting and Prayer; theſe things are not quite ſo evident in the Writings of the New-Teſtament. And while we are required to have no Fellowſhip with the openly Wicked, though they are pretended Profeſſors of Religion, yet we are commanded to receive the Weak in the Faith, and to hold Communion with them in Common Chriſtianity, though we may all differ in doubtful Diſputations.
SECT. II. An Inſurrection of contending Chriſtians.
I am eaſily aware that the Men of Heat and Party, will lift up their Hands in Wonder, when they read this Catalogue and Diſtinction of the Affairs of Chriſtianity. I ſee them already kindling into Rage againſt me; they incompaſs my Tent and proclaim War. And upon a Review of their Numbers, their Inſurrection and their Zeal, I cannot find an Advocate wanting for any one Sect or Party, among the common Profeſſors of the Religion of Chriſt in England. I ſee there Merges and his Neighbour Aſpergio; I find Sedentius and Genicola both there; Piſcopion, Claſſicus and Antipas are come thither alſo. Each of them a Prince of their Tribe, and either a Head or a very forward Member of the Family of their Fathers. Juſt ſo the Children of Iſrael began to denounce War againſt their Brethren Gad and Reuben, when they built an Altar of Witneſs to maintain their Communion with the reſt of their Tribes, while they were Diſſenters only in point of Habitation, and dwelt beyond Jordan: Theſe Party-Men are full of Faith and Certainty in every Opinion; they embrace none as Brethren in Chriſt who do not wear their Garb and Livery, and talk not exactly in their Language and Phraſes, nor will they hold Communion with thoſe that diſſent from them in the leaſt Punctilio's of the Form or Worſhip of Chriſtians. If Men depart from the Truth, ſay they, they are in the Way of Error; and 'tis all one whether they depart little or much, ſince they have forſaken the Truth we ought to forſake them.
Theſe warm Zealots are not uſed to admit of any Doubt in the ſmalleſt Circumſtantials of Religion, and becauſe they have learnt of their Teachers to affirm all their Tenets with equal Confidence, they believe that the Scripture reveals them all with equal Evidence. A Metaphor ſmiling upon their Practice, is an expreſs Command. They can read their indiſpenſable Duty in a ſingle and dubious Example. A remote Concluſion of their own drawing, at the End of a long Chain of Conſequences, gives them reſiſtleſs Conviction, and appears in their Eye as bright, though diſtant, as the Morning-Star. A Circumſtance or two of matter of Fact determines their Judgment unchangeably, for or againſt an Opinion, which at moſt is but feebly favoured by thoſe very Circumſtances; a little Criticiſm on a ſingle Greek Word in ſome ſingle Text of Scripture, becomes a firm Foundation for their Faith: They force ſome Text or other to prove every thing which they ſay, and when they have impoſed their Senſe on the Words of the holy Writers, they are ſure the Evangeliſts and the Apoſtles are of their Mind. Each of them have pickt up ſome Scraps of the Arguments of their Party, and they fancy themſelves well equiped and furniſh for the Defence of the Truth.
Merges, a very honeſt Man in the main, is newly come out of the Water, and glows all over with Zeal and Aſſurance, that there can be no Baptiſm without plunging: He makes a mere Jeſt of Baby-Sprinkling, and declares that if we are not covered with Water, we are not buried with Chriſt: No honeſt Man, ſays he, could ever doubt that John's Diſciples were immerſt at Enon, for the Scriptures ſay, there was much Water there, John iii. 23.
Aſpergio, a bold Talker, is as confident that ſprinkling, or pouring Water on the Head, is a true Method of Baptiſm, and is ready to ſay ſevere things againſt the Practice of Immerſion, as if it were not only needleſs, but, as they are ready to call it, fooliſh and ſinful.
'Tis plain, ſaith he, in the Word of God, that he Apoſtles were baptiſed with the Spirit, which can never mean that they were dipt or plunged into the Spirit, but only that the Spirit was poured out upon them: And when the Iſraelites were baptiſed into Moſes, 'tis plain they were only ſprinkled with the Cloud and the Sea, Matt. iii. 11. compared with Acts ii. 3, 17. and 1 Cor. x. 2. and therefore, ſays he, I wonder that any Man ſhould be ſo weak as to give himſelf the trouble of Dipping when he has ſuch Texts as theſe to prove Sprinkling.
Sedentius, a weak and warm Diſſenter, is juſt come from St. Paul's Cathedral: Being urged by great Curioſity, with much ado he obtained Leave of his Conſcience to go thither and ſee Men receive the Lord's Supper kneeling: As he returns he is almoſt ready to pronounce Damnation againſt the Organs and Singing-Men, for they are all, ſaith he, the Limbs of Antichriſt: He whiſpers Damnation againſt theſe Idolaters that bow before a Piece of Bread; for they look as though they worſhipped the Hoſt, and belonged to Rome. He is very poſitive that ſitting is a Poſture of abſolute Neceſſity in that Ordinance, for Jeſus and his Diſciples did ſit and eat, Mark xiv. 8. 1 Cor. xi. 20. and ſince it is called the Supper of the Lord, we muſt ſit down while we partake of it, for every Child knows that Men are never wont to kneel at Supper.
On the other hand, Genicola hates the Presbyterians for their ſcandalous Irreverence at the Sacrament: What, ſaith he, dare any Man uſe to clowniſh and ſo rude a Geſture as ſitting, when he receives the Seal of the Pardon of his Sins, and the Emblems of the Body and Blood of Chriſt? and he forbids all ſuch Worſhippers from his Communion with this Sentence, Procul, O procul eſte, profani; i. e. hence ye profane Creatures, though he can hardly pretend to bring one Text of Scripture for his own Practice: He is ſure alſo that the Surplice, a Sign or Token of Purity, and as our Reformers teach, ought to be worn at Prayer, for we muſt lift up Hands of Purity and Innocence when we come before God; and he finds the long white Garment in theſe Words, Let all things be done decently and in order, 1 Cor. xiv. 40.
To me, ſaith Piſcopion, 'tis as clear as the Light, that no Man can be a Miniſter of Chriſt unleſs the Hands of a ſuperior Man, even a Dioceſan Biſhop, have been upon his Head; and all the Preachings and Miniſtrings of ſuch a preſumptuous Wretch, who was not thus ordained, are but vain Babblings, empty Trifles, and impudent Uſurpations in the Name of the Lord: For thus ſaith the Common Prayer Book, which was made by Saints and Martyrs, It is evident unto all Men, diligently reading holy Scripture and ancient Authors, that from the Apoſtles time there have been theſe Orders of Miniſters in Chriſt's Church; Biſhops, Prieſts, and Deacons. Thus he proceeds triumphant where the Civil Government is on his Side, and will yield to no Man in Argument or Diſpute.
Claſſicus ariſes in warm Oppoſition to Prelacy, and aſſerts it an indiſputable Truth, that no Miniſter of Chriſt is ſuperior to another: I read, ſaith he, in my Bible, no Diſtinction between Biſhops and Presbyters; they are the ſame Officers in Scripture; And the Power of Synods is ſo plainly inſtituted at the Council of Jeruſalem, Acts xv. that I am amazed this ſhould be eſteemed a matter of Doubt or Difficulty; and I am well aſſured of this, becauſe Timothy had the Hands of the Presbytery laid upon him, 1 Tim. iv. 14. there is no Man above or below a Preſbyter has any thing to do in ordaining Miniſters ſince the Apoſtles are dead.
Antipas grows impatient at theſe bold Aſſertions, and aſſerts with as much Boldneſs, that the Power of ordaining all Sorts of Officers in the Church belongs properly to the Brethren of a ſingle Congregation, and none beſides have any Authority to meddle with it, ſince the Race of inſpired Men are dead and gone: The Brethren have all the Power in their Hands, and 'tis the Church or Congregation alone that has any Manner of Right to chuſe and approve and eſtabliſh its own Paſtors, Elders, Overſeers and Deacons: For is it not ſaid, Acts vi. 3. Look you out among you ſeven Men, &c. And if this be done at the Choice of Deacons, why not of Elders too? The Learned ſay, that the Word in Greek, which is uſed for ordaining of Elders, ſignifies the Choice or lifting up the Hands of the Brethren to vote for them. Whatſoever Particulars are diſputed in Church Government, the Power of the People muſt be ever acknowledged and received as a fundamental and immoveable Truth.
Among all theſe Combatants there is not one but is ſo poſitive in his own Sentiments, that one would think they had received all their Opinions by Inſpiration, or that Chriſt and his Apoſtles had been preciſely of their Party, and had written their Opinions down in expreſs Letters and Syllables. And not only are they ſo aſſured of the Truth of their Tenets, but the vaſt Importance of them too: And each of them grows angry that his own particular Opinion ſhould be reckoned among the leſs-evident or the leſs-important Points of Religion: Their Fury boils high, and their miſtaken Zeal and warm Ferment of their Paſſion ſwells every Punctilio to a Mountain, and makes every Particle of their Opinions fundamental: They don't obſerve how their ſwift Career and Violence carries each of them beſides or beyond their Text, and thus they are ſometimes hurried on beſide the Goal of Truth, and I am perſwaded their Aſſurance always runs too faſt for their Evidence, and reaches far beyond it.
They commend and practiſe Vehemence as a Virtue, and ſo far forget their Bible as to believe all Moderation to be a mere Spirit of Indifference, and unworthy of a good Chriſtian. They all maintain oppoſite Notions, yet by their Temper and Conduct they all ſeem to approve each other's Zeal for his own Party, and with one Conſent they vote me a mere Latitudinarian, a lukewarm Profeſſor, a Citizen of Laodicea, who has not a Spark of Zeal for the Goſpel of Chriſt, the Worſhip or the Diſcipline of his Church.
My dear zealous Friends, be calm a little, and let me ſpeak before I'm condemned. I do not deny many of theſe Things which I call leſs-important to be ſome Way diſcovered in the New Teſtament, though not in ſo expreſs and plain Language as you ſuppoſe. The chief Concerns of the Chriſtian Church are ſo far preſcribed by poſitive Rules, by Examples or juſt Inferences, that a ſerious Reader, who is attentive and unbyaſſed, and who will exerciſe his reaſoning Powers, may find ſufficient Notices of all neceſſary Truth and Duty: According to my Meaſure of Light I humbly hope I have found it, and thereby regulate my Practice.
But ſtill it muſt be granted, that Things leſs neceſſary are not ſo plainly deſcribed as the bigger and more ſubſtantial Parts of Religion, nor graven in Characters ſo large and obvious that every one muſt needs diſcern them. Chriſt Jeſus hath been as faithful in his Houſe as Moſes was, and has delineated the Form, Pattern and Order of it, ſo far as infinite Wiſdom thought neceſſary to carry on the grand Deſigns of Grace and the Goſpel: But ſome of the leſſer Pins in this ſpiritual Tabernacle are not ſo graphically decyphered, as that every Child may tell whether they muſt be round or ſquare. There is nothing of ſo much Weight depends upon them, and therefore there was no need for them to be ſo expreſly deſcribed under the New Teſtament, wherein bodily Exerciſe profits little, but Worſhip and Religion conſiſt more in what is ſpiritual and inviſible.*See the Eſſay on the Reaſons why the Worſhip of Chriſtian Churches is not ſo particularly preſcribed as the Jewiſh, which you may find in the Treatiſe about the Holineſs of Times, Places and Perſons.
Upon the whole then, ſince there are different Degrees of Evidence and Clearneſs, wherewith ſome of the Doctrines of Faith, and the Rules of Worſhip and Order in the New Teſtament are expreſt, there ought alſo to be found in us different Degrees of Aſſent or Aſſurance, wherewith we ſhould receive theſe Doctrines or theſe Rules of Duty: For it is a certain and eternal Rule of Logic or Reaſon, that our Aſſent to any Propoſition ought to be firm or feeble, juſt in Proportion to the different Degrees of Evidence, whether they be brighter or more obſcure.
Here then is a plain and pretty general Rule given us, whereby we may judge whether any particular Opinion or Practice be more or leſs important, and conſequently whether our Zeal for it ſhould be warmer or cooler, viz. Is the Evidence of this Practice, or this Truth in Scripture more bright or cloudy? According to the Light of Evidence, ſuch generally ſhould our Zeal be. Violence and fierce Contention among Chriſtians, eſpecially about Matters of leſſer Moment, or of doubtful Diſpute, are infinitely ſcandalous to the Chriſtian Name; and as they tend to ruin and deſtroy the Churches of Chriſt, ſo in all Ages they have greatly grieved the Souls of thoſe who love the Intereſts of Chriſtianity, and wiſh well to Sion.
SECT. III. Some Reaſons why theſe Differences are permitted to ariſe among Chriſtians.
If it would not offend my Readers, I would here come to an ingenuous Confeſſion, that the different Sentiments and dreadful Quarrels of Chriſtians about ſome of the leſſer Things of Religion, and the dark and dubious Expreſſions in Scripture, wherein ſome Parts of our Religion are revealed, have ſometimes been a ſore Temptation and Sorrow to my Heart, ſo that I have wiſh'd theſe doubtful Diſputables had been more clearly determined there. I have been plunged into the Briars of this Perplexity, when I have ſeen Perſons of devout Soul, ſerious and humble, diſſent ſo widely from each other, both in Opinion and Practice, and that in Matters of ſome Moment too, and even after long and honeſt Enquiries into the Meaning of God in his Word.
Under theſe Difficulties I have ſaid in my Heart, Why did not the God of Wiſdom and of Love expreſs every Article of Belief and Duty in Words of plaineſt Revelation and Precept, that we might have all read the ſame Senſe, and been all of one Mind? Why did he leave the leaſt Point of our Religion dubious or obſcure, when, with a long Foreſight, he ſurveyed all the Quarrels and Rage, the infinite Scandal, the Cruelty and the Blood that in future Ages would be the Conſequences of Religious Diſputes?
I have been pain'd at my Soul, and felt an inward afflicting Heavineſs in ſuch a Meditation as this; nor could I ever ſatisfy myſelf with that prophane Anſwer which ſome witty Men have given, viz. That God, who might have made the Rules of our Duty plain and undiſputed, choſe to expreſs them in Words capable of ſeveral Interpretations, that Chriſtians might be liable to be led into many different Opinions, that hereby God might pleaſe himſelf with the Variety of Devotions that were paid him; and that how different ſoever their Sentiments and Practices might be, yet that his Commands are equally obey'd by all the various Kinds of Worſhip and Service, which the Conſciences of Men ſincerely conceive themſelves bound to offer. This Notion inclines to that wild Opinion, which ſuppoſes that any Forms or Methods of Worſhip are all equally acceptable to God, and that there are more true Religions than one: This ſavours ſo much of the Deiſt and the Libertine, and the Diſciples of the Leviathan, that I could never admit it into my Aſſent.
Yet it muſt be granted that his Wiſdom had ſome very valuable Ends to attain in the Way of Providence, by permitting ſo many Differences amongſt Chriſtians; and if we had been Secretaries to the King of Heaven when he form'd his Decrees, we might have known perhaps ſome of theſe awful Arcana of his Government; but who has been his Counſellor, or to whom has he given an Account of theſe Matters? His Paths are in the great Deep, and his Providences are trackleſs through the mighty Waters; how unſearchable are his Ways, and his Judgments paſt finding out! I dare not pretend to write a compleat Rationale on all his infinite and impenetrable Deſigns; yet my Faith aſſures me that they have all the higheſt and divine Reaſon in them. And I will take the Freedom here to mention ſome of thoſe Conſiderations that have ſilenced my clamorous Thoughts, pleaſed my Enquiry, ſatisfied my Conſcience, and vanquiſhed the dark Temptation.
Firſt, By theſe doubtful Diſputables among the accidental Things of Religion, God tries our Sincerity, whether we will hold faſt the Subſtantials. The Conſtancy and Courage of a Soul devoted to God is exerciſed and proved amidſt the Clamours and noiſy Conteſts of the Men of Party and angry Zeal; and when it perſevereth in a Courſe of Chriſtianity, notwithſtanding all theſe Stumbling Blocks, it approves itſelf to God, its Judge and Rewarder. The Differences of true Chriſtians in ſome Parts of their Faith and Worſhip, have frighted and ſcandaliz'd the Hypocrite and the giddy Profeſſor; their Heads have been turned round with every Wind of Doctrine, becauſe their Hearts have not been eſtabliſhed in the Way of Holineſs; they have caſt off all the Articles and Practices of Religion, becauſe they find ſo many Sects divided by their little Particularities, and cannot preciſely determine every Circumſtance of Truth and Duty.
There were Diviſions and Parties, Schiſms and Sects in the Corinthian Church, and they muſt be, ſaith the Apoſtle, that they that are approved may be made manifeſt among you, 1 Cor. xi. 19. Our Lord Jeſus forewarns his Diſciples, that Offences will come, and 'tis not poſſible that it ſhould be otherwiſe; there ſhall be Variance and Strife in a Man's own Houſhold: But bleſſed is he whoſoever ſhall not be offended in me; he that perſevereth to the end the ſame ſhall be ſaved, Luke xvii. 1. Matt. xi. 6. There are many things in the Chriſtian Religion that become Stones of ſtumbling, and Rocks of Offence; bleſſed are the upright that hold on their Courſe and Reſolution for Heaven, and whoſe Feet ſtumble not upon theſe dark Mountains, becauſe of their Neglect to ſearch out the Truth, or their wilful Obſtinacy in dangerous Errors.
Secondly, Not only our Sincerity towards God, but our Charity towards fellow-Chriſtians is hereby put to the Trial, and Charity is the very Livery of the Diſciples of Chriſt. Hereby ſhall all Men know that ye are my Diſciples if ye love one another, John xiii. 35. The Lord hath commanded all his Sheep to wear this Mark of Diſtinction from the World, how different ſoever their leſſer Opinions are among themſelves. Where I behold the Image of Chriſt my Lord ſtampt in legible Characters upon my Neighbour, can I love him with warm Affection, …hough he never frequents the ſame Place of Worſhip with me, though he wears a Garment of another Shape and Colour, prays in a ſett Form of Words which I cannot perfectly approve, and ſubſcribes a Creed of different Expreſſions, though the ſame in Senſe and Meaning? Can I receive this good Man into my very Soul, who eats nothing but Herbs, and will not ſit down at my Table becauſe Fleſh is eaten there? Can I love him at my Heart that loves Jeſus the Lord, though he will not religiouſly obſerve the Feſtival of his Birth or Aſcenſion? Or do thoſe little Words Chriſtmas and Holy Thurſday ſet my Heart at a Diſtance from him, and make him forfeit all my Charity? Such Queries as theſe may be a Touch-Stone of our Graces, and the Teſt of true Love to Chriſt and his Saints.
There ſeems to be ſomething of this Deſign in our Lord Jeſus Chriſt, when he ordered his Servant Paul to write the fourteenth Chapter to the Romans, where the Apoſtle, though he gives a Hint of his own Opinion and Liberty in the Goſpel, with regard to Meats and Days, yet he doth not impoſe the ſame Obſervations and Abſtinences on other Chriſtians; and though he was inſpired, yet he leaves theſe things ſtill indifferent, and calls them doubtful Diſputations. Now as the Trial of our Faith, through manifold Temptations, is much more precious than that of Gold that periſhes, ſo the Trial of our Love paſſing through the ſmoaky Fires of Contention and Diſpute, and not mingling therewith, is diſcovered to be a pure divine Flame, and ſhall be found to Praiſe, Honour and Glory at the appearing of Jeſus Chriſt, whom having not ſeen we love, 1 Pet. i. 7.
Thirdly, Perhaps our Lord might leave ſome leſſer Points of Religion more obſcurely expreſſed in his Word, becauſe he deſigned to continue a Miniſtry in his Church to the End of the World, or till he came again. While other Chriſtians have their Hours and Thoughts engroſſed by the Cares of this Life, and want Leiſure and Skill and Means to acquaint themſelves with all the difficult and more abſtruſe Parts of Religion, 'tis the Buſineſs of the Men that are honoured and employed in the ſacred Office to give themſelves to Reading, to ſearch into the hidden Things of God, and explain the more doubtful Paragraphs of his Word unto Men.
I grant that the firſt and grand Deſign of their Studies and public Labours ſhould be to preach the Goſpel of the Grace of God and Reconciliation by Jeſus Chriſt, and to make the neceſſary Articles of Faith and Practice plain to the meaneſt Soul: But a Miniſter is alſo required to converſe not only with thoſe Scriptures which will make him wiſe to final Salvation, but with thoſe alſo which may throughly furniſh him to every good Word and Work, 2 Tim. iii. 17. that he may know how to ſpeak a Word in Seaſon to every weary Soul, and to draw Conſciences out of Perplexity which are vexed with Scruples of leſs important Things; to inſtruct them in the Mind and Will of Chriſt about the Methods of his Worſhip, and the Order of his Church, to ſhew them the Pattern and Faſhion of the Houſe of God, and all the Ordinances, and the Forms and the Laws thereof: And that is a Part of his Duty, at proper Seaſons, in ſome of his public Miniſtrations; for he muſt conceal nothing of the Counſel of God from them, that may be uſeful or profitable to Men: The Methods of his Worſhip, and Inſtitutions of his Goſpel, ſhould be treaſured up in his Heart; and upon proper Occaſions, of private Viſit and Conference, the Lips of the Prieſt ſhould make it appear that they keep Knowledge, that the Law may be ſought at his Mouth, for he is the Meſſenger of the Lord of Hoſts, Mal. ii. 7.
Not that every Man is bound to pay an implicit Faith and blind Obedience to the Opinions and Dictates of his Biſhop or Presbyter. This is Popiſh Slavery whereſoever it is practiſed, and Popiſh Tyranny where it is commanded: But Chriſtians ought to give due Attention to the Advice and Counſel of ſuch as are ſet over them in the Lord, Heb. xiii. 17. 1 Cor. xvi. 15, 16. Such as are ſolemnly devoted to the Miniſtry of the Goſpel, and have addicted themſelves to the Study and Search of the Scriptures, and are choſen by the People to be their Teachers, and ſet apart for that Office in the Way they beſt approve; and ſo far as their Advice is conformable to the written Word, they are to receive it as from ſome of the Meſſengers of Chriſt.
We may humbly ſuppoſe a fourth Deſign which God had in his Eye when the ſacred Penmen wrote ſo many Verſes of Holy Scripture, which God knew were ſo difficult to be interpreted; and that is, that no Chriſtian might put the Bible out of his own Hands, or neglect to read and meditate and ſtudy the Word of God; and that together with their Reading they might conſtantly implore the Preſence of the Spirit, the Enlightner and the Comforter, to lead them into all Truth. It is the Duty of every Man, ſo far as his Capacity and Opportunities of Life will admit, to ſtudy the holy Scriptures himſelf, and to ſee with his own Eyes what he muſt believe, and what he muſt practiſe.
We ſhould imitate the Example of the noble Bereans, Acts xvii. 11. who ſearched the Scriptures with Diligence, and brought the Sermons of Paul himſelf unto that ſacred Touch-ſtone, to ſee if the Things which he ſpoke were true or no: And after all our Study, we ſhall find ſuch Difficulties that will convince us of the Neceſſity of depending upon a higher Teacher, even the Holy Spirit. Our bleſſed Saviour commands that we ſearch the Scriptures, and pray for the Spirit too, John v. 39. Luke xi. 9, 13. And St. Paul prays unto God that he would give to the Saints which were at Epheſus, that Spirit of Wiſdom and Revelation to enlighten the Eyes of their Underſtanding, Epheſ. i. 17. this Unction which true Believers have from the Holy One, makes known to them all Things neceſſary to Salvation, 1 John ii. 20. And though we have no Ground to expect that he will unfold to us every leſſer Difficulty, while we live in this World; yet we may humbly hope that in thoſe Things which regard the Forms of his own Worſhip, and the Means of his own viſible Glory amongſt Men, he will by Degrees let ſome divine Rays of Light into the Mind of him that ſeeks after Truth with great Diligence, fervent Prayer, and more ſincere Deſigns. There are many Inſtances to be given of plain Chriſtians that have been made the Favourites of the enlightning Spirit, and have arrived at uncommon Knowledge in Chriſtianity by theſe Methods.
A Fifth bleſſed End, and which is certainly attained in the Providence of God, by leaving ſo many Diſputables in Religion, is, that our Souls are hereby drawn out to long for Heaven, and pant after the State where there is no Contention, no Diſpute. This Proſpect renders thoſe happy Regions more deſireable whilſt we are here, and more abundantly welcome hereafter.
It is impoſſible that any Controverſy ſhould there ariſe to interrupt the Worſhip of the Church triumphant. It is eternally impoſſible to divide them into Parties, or to diſturb their Repoſe. The Doctrines of their Profeſſion are all written as with Sun-Beams, they are no longer the Articles of Faith, but the Objects of Sight: We ſhall be all taught of God, we ſhall ſee Face to Face, and know as we are known. So much of the Holy Spirit dwells in all the Saints, as a perpetual Spring of Revelation and Wiſdom. The Diſcipline of that Church can occaſion no Diſputes, for the Son of God, in our Nature, is the Paſtor or Biſhop, he keeps the Keys of Heaven in his own Hands, and the Keys of Hell and Death. The Soul that is once admitted into that Fellowſhip ſhall abide like a Pillar in the Temple of his God, and ſhall go no more out; but the Hypocrite and the Unclean ſhall never enter there. The Worſhip that is paid there is with perfect Uniformity of Mind and Affection amongſt all the happy Spirits; an unanimous Conſent in Self-abaſement, divine Honour and Love; and perhaps when our Bodies ſhall be raiſed again to make a viſible Church in Heaven, Worſhip may be perform'd with a glorious Liberty, and with ſuch a pleaſing Variety of Form as glorified Nature ſhall dictate, and our exalted Reaſon approve; but ſtill with the Exerciſe of the ſame perfect Love and Delight among the Worſhippers, and under the Influence of the ſame Spirit.
O the Happineſs of that upper Region, where all the Inhabitants are of one Mind and one Heart! Every Doubt ſhall for ever vaniſh, for we ſhall behold all Things without a Cloud. In thy Light, O Lord, we ſhall ſee Light and enjoy it. Every Quarrel ſhall for ever ceaſe, for we ſhall dwell in the Land of Harmony and Love. Though our Capacities, perhaps, may be of different Sizes, yet we ſhall ſee all divine Truths in the ſame Light, and therefore our Sentiments, at leaſt in Things of Importance, ſhall differ no more; we ſhall be united to each other in the ſame Band of Love, nor can our Affections be ſeparated any more for ever: That Light and that Love ſprings from the ever-bleſſed God; God the Creator communicating himſelf to all his holy and happy Creation, and holding them faſt to himſelf for ever, in and by that glorious Perſon Chriſt Jeſus his Son and Image; for in him muſt all Things be gathered together in one, and all Things reconciled unto God in him, whether they be Things in Earth or Things in Heaven; then ſhall the Prophecy of Zechariah be fulfilled, The Lord ſhall be King over all the Earth, there ſhall be one Lord, and his Name one, in the fulleſt Meaning of that Expreſſion; nor ſhall the Saints be diſtinguiſhed by different Parties or Denominations, but their Hearts and their Names ſhall be all one; according to thoſe Expreſſions of unconceivable Glory, wherein our Lord deſcribes the things which are truly unſpeakable, all the Saints ſhall be one, as thou Father art in me, and I in thee, that they alſo may be one in us, John xvii. 21.
O with what Pleaſure have I often read, and methinks would be always reading, thoſe Words of a †Mr. Howe's Funeral Sermon for Dr. Bates.great Man ſpoken on the Funeral of his fellow-Saint. When Death ſhall have diſcumber'd and ſet us free from all ſorts of Diſtempers, and brought us into the State of perfect and perfected Spirits, how delectable will the Society be, when all ſhall be full of divine Life, Light, Love and Joy, and all freely communicate as they have received freely! But above all that is conceivable in that other State, how delectable will their Society be in Worſhip, in the unanimous Adoration of the ever bleſſed God, Father, Son and Spirit! O the inexpreſſible Pleaſure of this Conſociation in Worſhip perpetually tendered with ſo abſolute a Plenitude of Satisfaction in the Dueneſs of it, and the Guſtful Apprehenſion of what thoſe Words import, Worthy art thou, O Lord: Each one reliſhing his own Act with juſt Self Approbation and high Delight, heightened by their apprehended perfect Unanimity, and that there is among them no diſſenting Vote. Whence it cannot be but to worſhip God in Spirit and in Truth, muſt be to enjoy him, and that he is not under any other Notion, a ſatisfying Object of our Enjoyment, more than he is the Object of our Worſhip.
Theſe are Beams of Celeſtial Light for Souls to drink in, and to live upon them while we are paſſing onward to theſe fair Manſions through a Wilderneſs of Doubts and Darkneſſes. Theſe are Words of Harmony and Love to entertain our Ears, and make us deaf to the Noiſe of a wrangling and diſputing World. This is a Heaven worth wiſhing for, while we are travelling to it through this tireſome Earth, this unhappy Stage of Vexation and Controverſy: To this let us look with Eyes of ardent Expectation, and the devouteſt Wiſhes of Souls: To this let us all aſpire and haſten, who have groaned long under our own Ignorance, and been burdened and grieved with the Quarrels of the Chriſtian Churches; and whatſoever Name or Party we have choſen in our divided Opinions, let us unite our Hearts and Voices in this loud Requeſt, Come Lord Jeſus, Come quickly. Amen.