as he was wont on all such Questions takes the occasion of most Grave Weighty and Important Doctrine and Admonition in return to it And that he might place in his Remonstrance a most lively Emblem He calls a little Child and sets him in the midst of the Disciples and upon him displays these two great points of Truth 1. That except a man be converted and become as a little Child he cannot enter into the Kingdom of Heaven either of Christ here in the Gospel and his True Church or the Kingdom of Heaven hereafter Now though this being Converted and becoming as little Children be very profitably and pertinently applyed to Regeneration yet considering it in the Scope and whole Context it is very evidently designed to that Humility Unimperiousness sense of the danger of perishing for ever Innocency and Inoffensiveness from Scandal by which others perish The resemblances of which are found no where in this World so agreeable and significant as in some Properties of little Children and their Nature the manly state of Humane Nature shewing so little hereof in this great Degeneracy as to require a perfect Conversion and Regeneration to such a state 2. The second point of Truth is this That whoever humbles himself and becomes as such a little Child in those Christian Properties is one of those Great ones those Magnates or the more any one humbles himself so the greater he is and he that humbles himself most is the greatest in the Kingdom of Heaven in the Kingdom of the Messiah and shall be in the Kingdom of Glory These two great Points of Instruction being now settled upon this living Emblem the Lord proposes the very same to other two as great purposes of Admonition although from another aspect or cast of this one Picture Consider Little Ones as the Emblems of Weakness Infirmity liableness to Danger and Injury of little Defence and Resistance to any Assault and so the Lord declares 1. Whoever receives such a little one in his name that is upon the account of Profession of Jesus Christ into a just esteem value and care of cherishing such a one in that Holy Profession and securing him as far as he can in the Blessedness of that state receives that is owns and acknowledges with Honour Christ himself and the kindness is accepted as if it were immediately placed upon Christ 2. But if any one Scandalises sets a stone of Offence and Ruin in the path of such a Little One by which he falls from or in his Profession of Christianity to his Destruction the Lord pronounces a Woe upon such a one as dreadful as the Proverb imports It were better that a Milstone were hung about his Neck and he were cast into the depth of the Sea Which as it peremptorily dooms the Professed obstinate Scandaliser so it warns all of managing themselves so in Christianity as to cast off all Offence and Scandal from it and to encourage the tenderest in it to strengthen and promote them Hereby then our Lord hath designed the security of the whole state of Christianity from the harm and danger of Scandal for in these Little Ones he comprehends 1. Those who in regard of their being new-born out of the State of Universal Scandal are in danger of being re-intangled in its Net or in regard of any other disadvantage or liableness to Scandals mischief are the lost as our Saviour after stiles them and the weak though not the young as the Apostle names them Now if such are secured all are secured For if a Christians carriage be so off from the danger of Scandalising as not to Scandalise the weak the stronger will be much less in danger to be offended 2. Those are the weak and the Little Ones to us who appear to us under any such disadvantage though indeed they are not as he that doubts and dares not do what others profess to do on great assurances seems weak to them that doubt not but are so assured and then the Precept of Christ takes as great hold of us in all our Administrations towards them as if they were really so Now what a Wall of defence were this to Christianity what a happy state would the state of it be if we were all most tender towards those with relation to their safety for Eternal Happiness who seem the lowest weakest least to us in that Profession 3. The Term Little Ones expresses a subordination under the Great Ones Now that they may not assume over the Little Ones the Lord first affirms with his usual Asseveration that none can be Great or any thing at all in his Kingdom that is not humble and inoffensive as a Little One. And that if any that takes himself to be a Great One thinks he has priviledge to do as he pleases either by Imposition or Imperiousness over the Little Ones and does not in all points of Christianity demean himself as the least under one common Lord the Lords dreadful Commination hangs over him he is in danger to be One of the Grandees in Torments On those things therefore that lye within the Compare betwixt the Great Ones and the Little Ones does the Finger of the Lords Discourse especially point But though our Lord was most feelingly concerned and struck the most stinging Woe into those that Scandalise them that believe in him yet he did not overlook the World in general but bewailed it perishing under Scandals the multitude of Scandals the inevitableness of Scandals that they must needs come even impossible they should not come and yet because he knew what Spirit it is that acts Scandal even from Satan the chief of Scandal down through all the Ministers of it he heaps the Woe upon him by whom Scandal comes Of which I have endeavoured a full account in the after management And because whoever Scandalises others is first Scandalised himself and they also that receive Scandal from others have some great Scandal within upon which that from without catches he therefore so severely cautions on all sides against the Scandal of the Right Eye the Right Hand the Right Foot and prefers to every mans choice the dismembring any of them rather than that the whole Body joyned to that Member so fettered with Scandal should be cast into Hell where their Worm dies not and their Fire is never quenched the dreadful end of Scandal Next follow the Arguments with which our Lord presses the highest value and care over the least of them that believe in him not to offend them 1. He shews at the same time how honourable the Employment in serving the little ones is and also of how dangerous a consequence it is to despise them which both by the relation it hath to the Context and the Apostles use of it cannot be far from Scandalising The Angels suffer no disparagement in being called their Angels And the very mention of Angels brings to mind the Charge they have over all such to bear them up in
their hands to guard them in all their ways that they may not dâ—â—h their foot aginst any of the stones of Scandal They are Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Those greatest in the Kingdom of Heaven humble themselves as Little Ones to serve the Little Ones of God and Christ And as their Angels they always behold in Heaven the Father of our Lord and of all that believe in him that whoever despises them even to Scandal must be sure to have it remonstrated against them 2. He exemplifies the care of them in himself The Son of Man is come to seek and save that which is lost and the Argument is raised to the height as it is exemplified in the Father of the whole Family in Heaven and Earth named after Christ whose will it is not that so much as one and yet when one only is in the danger of Scandal Who does not look upon him as a Singularist especially if one of the least too and reject him should perish but is pleased in the preservation of one such even as the joy of one Sheep that is lost out of a hundred exceeds sensibly the joy of the ninety nine that were not in hazard But now lest the great charge against Scandalising and Despising should seem to introduce a Lawless state in Christianity and increase Petulancy and Licentiousness in those who would be looked upon as at least Little Ones in Christianity or make the care of not Scandalising of endless scruple or burden Our Lord prescribes a Method for preventing so ill Consequences very certain to its End yet very far from Scandal or Despising A Method that allows no sin and yet deserts none till they deserve to be accounted but as Heathens or Publicans to whom yet a due measure of Christian Charity is to be preserved Which Method it is not my business now to enter into the Controversal part of but to observe as of great moment that the Doubting of the lawful use of Indifferent Things in Religion falls not into the account of any of those Trespasses the Lord speaks of and that as if it were on purpose lest the thing should be mistaken a most different Method is in that Case commanded by the Apostle of the Lord. Here therefore give me liberty to compare in some things which I have omitted in the body of the Discourse the Sermon of our Lord and his Apostle First He that doubts in Indifferent Things and cannot conform to what others do and would be conformed to in is not commanded by the Apostle to hear the one or the two or three nor the Church it self Nor is it said by the Apostle they that will not hear on such accounts should be as Heathen-men or Publicans or as we speak Excommunicate both which are very notorious in the Evangelists Records in the Case of the Trespasses there spoken of which assures us they are of another Nature Nor doth the Apostle urge as from our Saviour that what is in these Cases bound on Earth shall be bound in Heaven or what is loosed on Earth shall be loosed in Heaven that there shall be any obligation on the doubting Conscience by the Churches Canons or any such discharge of it before God or it self by obeying them But every Man in this Case is to hear his own Conscience there every thing of this nature is bound and loosed there every word or matter is heard and established On the other side there is no Injunction of telling the fault of Non-Conformity if any be aggrieved at it in that gradation from one to more and so to the Church But the Apostle's command is First Not to Judge or Despise if that may keep Indifferents to their Equipoise if not the Command is not so much as by Example to Scandalise or draw any that Doubt to act against or over their Doubt in Indifferent Things because they are but Indifferent for that is to sin against the Brethren the weak Brethren as at the least we esteem them Now in these Cases to sin against the Brethren is to sin against Christ in his Law against Scandal Now in that all things are of so diverse a frame and aspect in the Lords Prescriptions concerning Trespasses and the Apostle's Directions in cases of various apprehensions in things of Indifferency wherein one great part may be guilty yet of great weakness and mistake and that none of the Methods ordered in the one is so much as mentioned in the other or once intimated it argues very evidently that variety and as various practices in indifferent Things though joined with such mistake and weakness are none of the Trespasses our Saviour had regard to And since the Apostle puts all under the notion of Scandal wherein the weaker part is either drawn into sin enfeebled in the vigour disquieted in the true peace of Conscience or so much as despised by being incompassionately neglected in his Doubt the whole Case is brought under the force of our Saviour's Sermon against Scandal that none looking upon themselves on any accounts as Great in the Kingdom of God in the Church or in the Christian Profession let those Accounts be whatever they can be presumed to be should by any sort of Imperiousness whether Command rigorous Treaty or Example that despises all that do not follow it impose upon the Little Ones To all which let me have the Readers patience to add this one Observation That the Evangelist Mark makes the occasion of this or a like Discourse of the Lords upon Scandal That the Disciples were much displeased that one did cast out Devils in Christs name that did not follow them that did not seem and indeed was not of their way in the appearance of Things But our Lord with great Compassion accepts him so far as he was come For saith he He that is not against us is on our part He that although in a different Company or Mode does the same things we do and does nothing in opposition to our Great Design is on our side And so he proceeds into a similar Discourse of Kindness to or Scandal against his Disciples though Little Ones And if we suppose it the same Discourse as in St. Matthew and that this Evangelist had not an accurate regard to the occasion yet in that he connected it with such an occasion and that by the Divine Wisdom it teaches us how much such a Discourse is adjusted to such an occasion for guided by the Holy Spirit the things are so laid together Now that the Apostle had his Eye upon these so famous Discourses besides the Reasons I have given on this Head in its due place it is evident to me further he had so by his Representation of himself in a Figure all along the ninth Chap. of his First Epistle to the Corinths in the very heart of a Discourse concerning Scandal as that Person that humbles himself as a Little Child in
long mistaken I perceive that God is no respecter of persons but Acts 10. 34. in every Nation he that feareth God and worketh righteousness the two Comprehensive parts of this Religion is accepted of him Why then should mankind imbrue their hands and that upon the Account of Religion in the blood of those that are of the same Religion they themselves are or ought to be and hold to contradiction to it What excellent persons were Job his three Friends and Elihu though out of the Family of Abraham I mean out of that part of it where God had more eminently fix'd his Church and out of that line wherein all the Families of the Earth were to be blessed How excellent the Books of their Religion and Ratiocinations upon it though the Friends were mistaken in urging too far as if present Afflictions were a detection from Heaven of Insincerity and applying it to Job That most desirable Book of Holy Scripture was undoubtedly by the special Wisdom of God prepared as a Treatise of Natural Theology rais'd to its own height through the Assistances and Inspirations of the Holy Spirit and wherein most probably the sense of all the Pious Patriarchs kept fresh and pure from Corruption was maintain'd and improv'd upon the proper Reasons of Natural Religion for we meet with no intermixture of positive Precepts or Rites except the Historical Relation of Sacrifices in the beginning and end of the Book An Institution of God by which men were taught in the beginning of the World as soon as sin had entred it to look for Atonement witâ— God through that great Sacrifice of Christ to be offer'd in the end of the world to whom it is most probable Job makes somâ— very significant References though according to the Covertness of so great a mystery at that time But what point of Natural Religion even sense of Natural Corruption and the â—vil of sin of Faith in Divine Mercy and Repentance of Godliness Righteousness Soberness Fidelity Chastity Tempâ—rance Charity and Mercy to the poor is left untouched What point relating to the Worship of God against Atheism Idolatry an Iniquity own'd to deserve punishment from a Judg is not hâ—re stated Job 31. 28. Prayers Praises Holy Meditations Discourses and Attendances on the Word of God for the knowledg of his ways have here their frequent mentions What severe Reproofs Censures and Condemnations of all wickedness do we meet with And which is most remarkable through the whole All is Substantial nothing Ceremonial How lovely is such a Religion Our Saviour observing but some of the lines of it in the young man in the Gospel it is said He look'd upon him and lov'd him Mat. 10. 21. And the Scribe that had so much of the notion of it he commended as not far from the Kingdom of Heaven viz. from True Christianity here and Eternal Salvation hereafter In this Book of Job we have also the true natural way of propagating Religion and reconciling differences in it viz. by Discourse and Argument only heinous offences and plain violations of Duty in Natural Religion are cited to the Magistrates Tribunal I have insisted so long upon this because we have not such another Hypothesis in Scripture such a Body of Natural Religion such a form of sound words concerning it given out by such Masters of Assembly and yet not of that we may call the visible Church at that time else indeed the whole Scripture is full of Natural Religion from one end of it to the other and that which is least in the Kingdom of Christ concerning it is greater than all besides But no doubt there might be many others at that time and all along who were not of the Jewish Proselytism and yet great Instances of this same Natural Piety For if Elijah 1 King 19. 18. who had a less compass to observe in and more probable opportunities of Inquiry and even Inspection yet was ignorant of seven thousand in Israel that had not bowed their knees to Baal but thought himself left alone how much more may lye hid from our almost suspition True worshippers of God according to Natural Religion all along elder times inspired and conducted to it by Divine Illumination Nay who dares be so bold to define there are no such now For though it is most true There is no other name under the whole Heaven given to men whereby they can be saved but Acts 4. 12. the name of Christ yet we are not sure that Name must be expresly known but that the God of pardoning-mercies giving and accepting repentance unto life may by Divine Equity and Favour be interpreted God in Christ in the behalf of men so addressing God as he is truly so in himself Yet ah lass we cannot stretch our charitable hopes so as to think this the case of the generality of the Nations that know not Christ who lye in the valley of the shadow of death not only as ignorant of Christ but as without God the true God in the world Horrible Corrupters of what they naturally know that is of Natural Religion But as there were many Lepers and Widows in the days of those two Prophets Luk. 4. 25. but to one of each were they sent so we may hope there are some Instances of this Divine Bounty and Grace if we can hope so but of few but these secret things belong to the Lord our God and it 's safest not to presume too far on either Deut. 29. 29. side yet by the same Charity we allow Papists that the prevalency of truly Christian principles may Antidote the poyson of Popery so the pregnancy of some natural principles rise up above all the refuse in such Souls but oh Lord thou only knowest Yet some things I dare be bold to affirm 1. That if any man live uprightly as Job according to the Laws of Natural Religion at its full extent and hath the knowledg of Christ offer'd him he will receive it upon the advantageous Recommendations of it in Gods own time and way 2. That if any man so obeys the Precepts of Natural Religion and hath not the Revelation of Christ the want of that Revelation shall not be charged upon him so much as in the consequences of it 3. That whoever understands Natural Religion must needs understand that sin is in the world that man is born like the wild Asses Colt and drinks iniquity like water and Job 〈◊〉 16. 13 14. yet that God is patient speaks once and twice in order to mens Conversion and Repentance That therefore there is place for it in pardoning-mercy of which in God even Humane Nature it self hath a sense Natural Religion cannot be ignorant of this for without it all service of God or Application to him would be in vain and but like the service of Devils Yet I cannot but here take notice There is not such a learned World in Morals as was heretofore among the Graecians
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 and 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. the 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 1 Cor. 1. 12. Christ 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. Churches 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. a 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 Vnion 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 Vniversal 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. the 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 than 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. now 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 my 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 Vnion 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 ought as Families And though it be undoubtedly the great Honour and Glory of Nations to come as near and as exact and close as may be to the Laws and Order of Christ in the Government as in the Constitution of their National Christianity yet because there will and generally falls out to be a mixture of National Customs in such publique Administrations a Comprimise of them to the Laws and Government of Nations hence it also comes to pass there may be a dissatisfaction in many of the subjects of such Nations to comply with their National Constitutions of Religion Hence there is apt to arise Discomposure and Disquiet if Princes or Powers exceed that exercise of Power allotted to them by God as we have before discours'd and also by the very essential constitution of Christianity seeing Christ hath made none Lords of his peoples Faith or Divine Worship and Princes are no more than Nursing-fathers The quiet therefore and peace of Nations is most advanced by setting up nothing in Christianity but what is absolutely necessary according to the Laws of Christ and yeilding the tenderest and opening the most bountiful hand to the professors and Ministers of essential Christianity Covering all the faulty divisions of Christians with their Royal and compassionate PVRPLE This is most Princely Generous and Great this is most exalting of Christianity it self But if this cannot be obtained the next Best and that which is indeed as I have already made out but Just is That no native Rights and Liberties be defaulked nor punitive oppressions inflicted but that the Honorary Rewards of Nations and Princes be adjudged to men who are of the Publique Sentiment in their Administrations in Christian Religion And this indeed cannot be excepted to it being the Right of National Powers to dispose of their own according to their own Reason and Judgment Yet is there still an obligation upon Christian subjects beyond these Considerations to examine all things with the greatest prejudice for and on the side of the National sense especially when they find the substantials of Religion secure and in safety and besides their private adjustments of Christian performances in particular Societies according to the exacter Rules of Christianity as they are Judges for themselves to encourage also promote and as far as possibly they can communicate with National Religion putting the fairest and kindest interpretation and Hope upon all things tolerating all that can without disobedience to God be tolerated observing Rites and Customs of Nations as far as they can with security from vain worshipping of God by the commandments of men both because of the Honour Christianity gives to Magistracy according to Natural sanctions and also and more especially because of the esteem Christianity hath of a Publique and National Religion Let me then resume upon the whole matter And it plainly appears Christianity notwithstanding the Freedom it allows to every man's conscientious sentiments is no Enemy but a Friend 1. To Society 2. To the Order and Peace that bind Society Yea and strictly commands them and hath given positive Institutions for them 1. For first It unites all its true disciples in that common ample universal center of Love Peace and Order God and Christ to whom the first dedication of a Christian is made and in whom it always rests 2. It unites them with that most publique wise rational and most holy Assembly under Heaven the Catholick Church even all that are that one Body acted by that one Spirit united in one Hope one Faith one Baptism In all which every Christian being one with the whole desires and rejoyces in the encrease of that one Body the advancement of that one Faith communicates in the prayers and praises of that one Body sorrows in its Afflictions ministers to its necessities and if opportunity be offer'd communicates in Spiritual Gifts and Services with any member of it and values not their particular Rites as any obstruction while they agree in Essentials And indeed every Christian should be suffer'd to drop that Mantle of Ceremonies as he pleases when he ascends in holy offerings of himself â—o God 3. 〈◊〉 to particular Societies or Churches of Christians in whiâ—â— the Essentials of Doctrine and Worship are preserved uncorrupted and so they must be or else such Societies deserve not the name of Churches and when they are in such a neighbourhood to the true Christian that he may freely enjoy his choice he considers these two both recommended by the Word of God 1. Private particular Congregations that cannot conform to publique settlement such must needs be the first Churches when Christianity had no publique allowance such may be still 2. The most publique Settlement of Christian Religion and wherein he may do it he uses both promiscuously wherein he must divide he considers upon the Ballance of his most humble and impartial judgment which tends most to the glory of God to publick edification as well as his own and so as not to do evil that good may come If he chuses that which is more particular as best according to his Sentiment he is yet careful to do all he does with the greatest vigor of Charity Inoffensiveness and desire of promoting of that publique worship as it contains the Essentials of Christianity If according to the sincere sense of his mind he prefer the publique Appointment either as publique and in that regard overweighing smaller doubts and so taking the best advantages afforded therein as to all the Duties particular Congregations seem most adapted to or that the whole composure of the publique is most agreeable to his Sentiment he considers the more private as being of the same body and cannot be severe to the Retirers thereto knowing every man hath the proper sense of his own mind and what Essentials Christianity consists in and therefore would not forcibly hale any into the publique but remonstrate to them as he sees reason with mild and Christian arguments the disadvantage of separating from it beyond plain necessity 4. In the differences of judgment of publique Societies and private in relation to one another or the differences of private among themselves the true Christian still keeps himself upon that Love Mercy and Peace Christianity teaches him and in the midst of those diversities considers the higher tyes worth and value of those Vnities wherein they all meet 5. If a Christian fall into such places where the Essentials are corrupted he esteems Religious solitude the best Communion yet refuses not to improve any thing of Truth he can extract from such Corruption or if there be any parts of publique worship not so adulterated but to admit a possible separation in the exigence of present service
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 parts 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 Vncircumcision 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 TONGVE 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 save 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 tâ—e Mat. 12. 19 20. Thes 5. 12. Heb. 13. 7. 1 Pet. 5. 1. streets 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. give 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. Estates 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 Vse Service Ministry and Work that expresseth this Precedency not as having Dominion over your Faith but helpers of your Joy saith 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. 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 Disâ—iples of Christianity it must be his Service his plâ—in Service his Ministry that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 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. from house to house who are apt to teach who can serve tâ—e Lord in tâ—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 Favâ—ur of Princes who as I have often said may dispose what is their own as they measure themselves from the Donation of mâ—n to their Superiority over men from the 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 â—laborated for them what can more quiet and addulce mens Spirits than to see an inâ—ire Contrivance and Composure of all things to their Eterâ—â—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. Christ 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 But 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. to 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 I know it is debated by Learned men Whether the Apostolick 1 Cor. 4. 2 1. Rod 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. as Ananias's falshood of the deepest dye Elymas his Sorcery the Incestuous Corinthian those that had not repented of their Fornication Lasciviousness and Vncleanness 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 and Nations shall be sprinkled by it and Supreme Princes Isa 52. 15. become 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 Land-marks 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
it may seem better if holy and good men separated themselves and left the generality of a Nation out of their Religious Services But from what hath been said it is very plain that as the Ninevites and Abraham'â— Steward served themselves of the Beasts in their prayers and David served himself of the very lowest of the Creatures in his praises so good men consecrating the publick Religion though resulting from a medley of worse men turn it to greater glory to God advantage to themselves and the advantages of those worser men also in sundry respects when it does not prevail to their conversion and eternal salvation as figures of value subordinating to themselves Cyphers increase Sums to very vast The services of men not truly Religious are not so acceptable to God alone but are ennobled by the union of truly good men for that they have such a vertue is plain even Job's Friends though good men themselves received good by his offering their sacrifices and that good men may subject the services of evil men to their own is as plain by the Apostles rejoycing that Christ was preached by those that preached him out of envy and contention for while his preaching Christ out of love over ruled theirs who preached the same Christ from worser respects all their preaching of Christ was so forcibly united with the Apostles that it became as if it was wholly his own turned to his Salvation the greater truer Light drinking up the less the less noble which followed in attendance upon it so much more the prayers of less worthy men are snatched up to Heaven with the prayers of Holy men and prevail for a full acceptance of them with God leaving only some lesser portions of Blessing to those whose Hearts do not ascend with their prayers Yet we must be careful of saying to any Stand off I am holier than thou Many a man being rejected under the Appearance of a Publican whose heart 's breaking within it self to God has greater acceptance from him than what seems rather to be preferr'd among men For the Honour therefore of the most publick Conjunction in Holy Services we may observe those men who are of the most Happy memory in Scripture Men of Renown for the Efficacy of their prayers as Noah Moses Samuel Job Daniel the Apostle Paul and many others were no Monkish sort of men No men of Separation from the publique upon choice but Personages as of the most Divine spreading Reason so of a publique Wisdom Grace and Spirit containing a publique Interest and Piety within their own Breasts yet joyning with as many as they could to better their services mutually and not scrupling union with them lest they should be made worse or their services less acceptable Men of no narrow and contracted Spirits Principles or Devotion but like our Saviours converse with Publicans and Sinners they were as Physicians to the sick Helps to the weak as well as the Comparions of all that fear God pulling sinners with violence out of the Fire converting them from the error of their way saving souls from Death and endeavouring to hide the multitude of sins and therefore were so prevalent in prayers for others though at sometimes God was so incens'd as to deny Audience even to such except for their own souls Thus clear it is on the side of Publique Religion in these great Examples they separated from the sins the superstitions that were at any time become publique but joyn'd with the Publique Religion and thereby rais'd it to much higher Excellency It is impossible to make bad Things good as False Worship or Corruptions of Practise if never so many Good men fell into them It would endanger them but cannot better that which is of it self bad But that which is in it self Good which would be much dispirited through Evil handling it by Bad men may be made better by Holy mens Predominancy and Ascendency in it and so turn to general Good in some Thirty in some Sixty in some an Hundredfold which shews the Nature of the both Communicativeness and Singularity of these Holy men Communicativeness in True Worship though with Bad men Singularity from Sin and False Worship I have now dispatched this first Head I proposed concerning the publickness of Religion in general I come now to the second Head That this publickness determines it self in National Religion neither staying short of it nor expatiating beyond it And to make good this I first consider how humane Society rises and what are the first bands of Union And it is very evident the first Associations of mankind must grow out of Families as I have observ'd the Law of Humane Society was first declar'd and promulg'd upon the Institution of Marriage This was the beginning of Families Families of all greater associations of men Here also must begin all Religious Society These are the most near and combin'd here therefore are the most frequent seasons of worshipping God of daily praises of him and prayers to him The examples of it we find in Abraham's Joshua's David's Cornelius's Families and the Churches in the Houses of some Christians at the first This Domestick Body is most close with it self and more easily call'd together therefore the first seat of Religious Society Families therefore for the closeness nearness and naturalness of that Government as being the smallest of Communities but the most primitive are particularly nam'd in this Prayer against the Heathen and made another expression together with Kingdoms of Irreligious Communities For as Kingdoms are greater Families united indeed as Families but greater So Families though lesser were yet the first Kingdoms Religion therefore being a most uncontestable duty and obligation in those lessâ—r Kingdoms Families it argues to the same obligation and duty in those greater Families Kingdoms and the Religion or Irreligion of the one and the other run along one with the other Thus God first eminently himself founded Religion in Abraham's Family and so commenc'd both the Family and Religion into a Nation and Kingdom Religion therefore rises higher and settles here as upon the most advantageous Eminences as in the most full and free spread Communities call'd Nations for their greatness and numerousness Kingdoms for their Majestick government and union in it For a Nation or Kingdom is a part of Mankind canton'd indeed from the whole world and the wideness of that yet into a larger compass than Neighbourhoods Towns or Cities and is generally inclosed within some more remarkable bounds of place as Seas Rivers Mountains united by nearness of Manners Customs and Disposition arising from like Temperature of Air and Climate freedom of Conversation and Commerce having one and the same Language but especially as under the same Civil Interests Laws Government and Legislative Authority For these mutual Bonds are they which give Reason to National Religion as the most solemn instance of publick Religion and Worship of God because by vertue of these
of them that diligently seek him that Godliness hath the promises of this life and of that which is to come And this must be first because as Righteousness and Duty are before sin so Blessing and Favour are before Wrath and Displeasure Yet Wrath is a more certain Demonstration of absolute Duty violated than Favour is of absolute Duty observ'd because the Favour of God is more at liberty than his Wrath which always depends on strict Justice All which amounts to the full proof of the great Duty of National Religion from this prayer seeing National Irreligion is so near the Curse of Divine Fury and Revenge Having thus far considered National Religion as it is founded Argum. 2 in the very Laws of Nature and inviolable duty to God I come secondly to consider the Wisdom and unquestionable Rationality of the Divine Ordination among the Jews when by a Prerogative of Power and Goodness God would secure the True Religion after the Nations had so corrupted themselves and that he had now begun as the Apostle speaks to suffer them to walk after their own ways He founds his Worship as it were anew first in Abrahams Family and from thence commences it into a National State even as he did the Family wherein he had plac'd it and that for the very sake of his True Worship which Family and Nation had indeed many peculiars in its Religious Constitution such as are not to be found in any other as I shall after account for them yet in the general it is an Evidence of the Fitness and Agreeableness of that Model of Humane Society to the Ends of Religion and the Acceptableness to God it should be so devoted But because we may think this chusing of Abrahams Family and the Nation rising from it was an Interdict upon any other Family or Nation to institute a publique National Religion any other ways than as they Proselyted themselves to that one Nation and Family It is very observable there are elsewhere the footsteps of National and Family Religion though more rare in that very time as in Melchisedeck who was King of Salem of Peace and Righteousness and Priest of the most High God so incorporating Religion with his Government the same is to be found in Job and his Friends so that the Erecting a National Religion among the Jews did not supersede the obligation of any of the Nations to the National Worship of God though in Judgment past our finding out He so overlook'd them as to leave them to themselves for he never left himself without witness He ought to be so worshipped by giving them fruitful times and seasons and filling their hearts with food and gladness He was never far from them in that he gave them life and breath and all things and in him they lived moved and had their Beings so that they wâ—re without excuse when at any time his wrath was reveal'd from Heaven against them for not glorifying him as God and being thankful Belshazzar and his Nation were obnoxious to God for not Glorifying that God in whose hands was his life and breath and all his ways Besides those of the Nations that were near the Jews were allowed to unite themselves to the Jewish National Religion when the Laws of Nature were grown so dark and obsolete among themselves and though they were the sons of strangers yet God assur'd them a place in his sanctuary but because there was not provision enough for the multitude of the Nations within the Bounds of that Religion it was certainly at all times lawful and pleasing to God that they should have Nationally dedicated themselves to the true Jekovah though eminently known then to be the God of Israel and that they did not so gave reason always to his Wrath against them whenever he pleased to execute it But I hasten to the third Argument of nearer concernment to us The third Argument I derive from the Favour of Christian Religion Argum. 3 to National Religion of which I shall lay down several proofs 1. Christianity repeals none of the Laws of God that are founded in the very Nature of Things if therefore National Religion be according to the Rules of Essential Duty towards God if it be the Reasonable service of Nation It is certain Christianity does not remove it but restores and exalts it to the greatest perfection Christ came not to dissolve any of those Laws but to fulfil them that is to restore the Doctrine to its just Integrity where it was falsly gloss'd upon and if any thing was wanting in the former Revelation of it to superadd what might render it most complete 2. Of the same Nature is the second proof That if God not only for the sake of type and shadow which was useful for that State of the Church but for the sake of the real Goodness and Usefulness of the Thing it self pitch'd upon the National Form of Religion by his immediate Revelation to Abraham and Moses as I have already argued it cannot be suppos'd to be revers'd by Christ It remains therefore among those things that are written for our Admonition and Learning on whom the Ends of the world are come 3. Christianity vouches it self a Religion of the most publique spirit and intention and came into the world by the High Conduct of God to open all passages for Truth and Divine Knowledge among men as innumerable places in the Old and New Testament assure us so that the Gospel most evidently designs it self to be free and publique as the Heaven as the lights of it and the words of the Psalmist may well be apply'd to it The line of it is gone throughout all the Earth and its words to the ends of the world so far therefore as Naturalness and Publiqueness agree so far the thing is undeniable 4. Many expressions of the Prophets that went before of our Saviour and his Apostles that folâ—owed after have a particular Favour for National Religion To name some of a multitude Christ shall sprinkle many Nations He is the Desire of all Nations Go make Disciples of all Nations All the Kingdoms of the World shall become the Kingdoms of the Lord and of his Christ The Apostle magnifies himself as the Apostle of the Nations He compares himself with the Holy Priesthood while by Preaching the Gospel he was negotiating in the offering up the Nations a sacrifice consecrated and sanctified by the Holy Ghost the greatest sacrifice that was ever offer'd to God except that of the Son of God offering himself And this is the only instance of the Ministry of the New Testament resembled with the Priesthood of the Law or cloath'd with that Denomination of Priestliness use hath appropriated to it and that to no other office but of Preaching to Conversion Rom. 15. 16. But because I know the proofs from these Scriptures are lyable to be retrench'd by expounding them of the Diffusion of Christianity into the Catholick Church throughout the World and
then calling out of every Nation Converts into particular Societies and Congregations I shall make an Essay to level the line of them to Nations and Kingdoms as they are united into such Conspicuous and Illustrious Bodies of Mankind with their Principalities so form'd so compacted and not only a Diffus'd Catholick Church or small and invisible Congregational Churches 1. The Kingdom of Christ can no way attain that Greatness which it is prophecyed and foretold it shall attain if it does not allow Nations as Nations to associate themselves in the profession of it if it only gives Right to private and particular Churches or Congregations and a Diffusive Church that can no way congregate which though great in its Spiritual Union yet arises to no visible Greatness but as it moving into all parts of the world congregates it self according to any of the Laws or Advantages of Humane Society it falls into and finds prepared for it The Messiah then can never as is prophecyed of him have his portion divided him with the great nor divide the spoyl with the strong but must rest in a very low and under-condition of small private and particular Assemblies of his servants professing him but a National Christian Religion a Religion as Famous as the name of the most populous Cities and the greatest Princes and their Territories in honour to the Lords anointed must not be allowed no not according to his own Designation For though the Eminency of the Doctrine and the Appearance of God with it does infinitely surmount all created Greatness yet many places of Scripture compare the Honour and Glory of Christ as a Prince over Nations with other Soveraignties and prefer his not only in regard of the Heavenliness and Eternity of it but as it obtains an Interest and Command in the world For it is a Government over Nations as Nations over the Laws and Principalities of Nations and not of one only but many Nations not indeed in the way of Worldly power but Divine perswasion Evidences of Truth and Reason Vertue of Holiness and Goodness are the Scepter of this Kingdom the weapons of this Power and this Mountain shall grow greater and greater till all the Prophecies are exactly fulfill'd in the Soveraignty of Christ and the lowest subjection of all Kingdoms to him the greatest Mountains disappearing and becoming nothing before him when the fulness of the Jews and Nations are come into him Thus it is a Mountain set upon the top of the Mountains not only in the Eminency of its Doctrine but the professed subjection of the Governments of the world that are in Scripture call'd Mountains to it for his Truth Meekness and Righteousness sake But if Nations receiving and flowing into Christianity sink it presently into particular private Assemblies as it was while under persecution and that it should be of no more publique Honour than at such times the Mountain of the Lords house should not be above the Hills but shaded by them and that according to the very Constitution of Christianity it self for the Supremacies stand aloft but the profession of Christ retires into privacies yea the worship of the True God Creator of Heaven and Earth which after the appearance of the Son of God in the world is only in Christ must be so far from being exalted as is everywhere signified that it must be abated and brought low by the Depression and falling down of the Mosaick Frame for then it was setled upon one of the Principalities of the world and though it be now more diffus'd yet if it not only be not but ought upon its own principles to be Established in and upon the publick profession of a Nation It has not nor can have such an Eminency as among the Jews when it had the Awfulness and Majestickness of a Kingdom devoted to that true Worship making it thereby of much greater notice in the World And if Religion may be National even as Nations themselves are united in a way of order so must National Religion also be by order compos'd into its Nationalness and this by the Rules of Scripture and Right Reason But let this be no pretence to that Tyranny in Christian Religion that great Usurpation of Popery for it is a Sacrilegious Displacing the Honour from Christ upon oftentimes a most unworthy Mortal those Princes then that are Minores Coronae that lessen themselves by giving their Kingdom and power to the Beast must needs diminish the Honour of their profession of Christianity seeing they have so far stripp'd themselves of their Principalities that they have them not to dedicate to Christ The retaining their Honour unvouch'd unviolate by any creature and presenting to the Honour of Christianity a Supremacy unprostitute is the true Glory done by Christian Princes to Christianity 2. If there were not the Liberty allowed to Nations to espouse Christianity to their Government and to receive the Honour to themselves of being Religious and Christian as Nations the Condition of Nations were worse than that of the Jews under the Law For now People as in the Body of a Nation may not be so happy as to have the Lord for their God They may not crown themselves with the chief Glory of Nations viz. True Religion Moses we know often magnifies the State of the Jews to themselves in this particular viz. the Excellency of their Religion He uses it as a great Argument that God loved the Nation He told them it was their Wisdom and Honour before the rest of the Nations round about them who had reason to defer to them that they were a great and a wise Nation an understanding people that had such Deut. 4. 8 c. Statutes and Judgments Now seeing Christian Religion hath the undoubted Evidences of Wisdom Truth and Goodness not only so superior to all the Religions in the world as to be the only true Religion but much superior to that under Administration of the True Religion it self among the Jews It must needs be the happiness of Nations to enfranchise it as the publick National Religion by the same Authority whereby they make valid any other Law or Act so as to become the act of the Publick And we have reason to believe those many expressions of Ephes Eph. 2. 14. c. 3. 6. 2. 14. c. 3. 6. Breaking down the Partition Wall and admitting all Nations to be the People of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Body together are intended not only to signifie that they may unite in lesser Congregations but in the fullness of National Associations else they are not received into the same freedoms and immunities that the Jews had nor could Aegypt and Assyria be so equal with Israel that Israel should be but a third with them whom the Lord of Hosts shall bless all alike with no more variation than Aegypt my People Assyria the work of my Hands and Israel my Inheritance Isa 19. We may find Christianity intended to embrace all
which are marks of Segregation from false Churches or Members of the True Church falsly so called Here is the Catholick Church in a Nation according to the Institution and here is the Holy Nation according to both the Law of Nature and the Institution So again Where a Nation brings home Religion into the most particular National Districts or Divisions as near as may be according to the Institution of Christ for particular Churches Here is a Nation of Churches which in regard they all consent in one National Vnion are without any impropriety stiled A National Church and every such Society is both a Holy Society according to the Law of Nature devoted to God and a Church-Society according to the Institution directing and perfecting that Law of Nature Now the Institution of particular Churches by Christ I understand to be that where he says If Two or three agree and are gather'd or enchurch'd in my Name I will be in the midst of them Wherein he does not only encourage the smallest number in case of Exigency or Necessity but couches some Rules whereby much greater numbers whether of Christians in Separation from Civil Societies or united according to them are to be formed As first in all excepting the Universality that is Essential to the Catholick Church which is The Church of the nature of which each particular must therefore partake that it may be a Church 2. In a number proportionable to Edification in all the Duties and Ordinances of Christian Religion 3. In the Humility Modesty and unaspiringness of Christianity For he that instituted his Churches in such small numbers and those not forced but agreeing projected nothing by that Institution for Domination or Grandieur 4. In the simplicity and plainness Christian Religion professes For Churches instituted in such a paucity of Members were never design'd to be Courts of Forensick business nor capable of Subordinating themselves so as that their Members should be Fatigu'd with long and tedious Suits and Appeals removed from one part to another worse than going to Law before unbelievers as the Romish Tyranny hath contriv'd Whereas our Saviours methods for Complaint and Admonition in case of Scandal for Reconciliation in case of Repentance or severer Discipline in case of obstinacy are natural easie and speedy as is plain to any observer 5. Christian Churches allowed in Two or Three shews the care of Christ that there should be a proportion betwixt the strength and gifts of his ordinary Ministers since the Cessation of the Apostolick measures and their charge and trust For our Lord would not by his Institution give any Reason to Moses his complaint I am not able to bear this great people Thus was our Saviours Institution of particular Churches and though it does not lay any absolute Interdict upon the Truly prudential though Additional Constitutions either of Nations or other Humane Societies proceeding according to the general maxims upon which Societies strengthen themselves yet with this Caution that what is so done may not enact any thing by which the main and great Ends of this Institution shou'd be defeated However that the Institution should never be pleaded but stand free from the Errors men fall too often into in pursuit of the Maxims forenamed whereby they would aggrandize Society in Religious Things or make it comport with Civil State But that his Institution should be a standing Rule first to avoid them after to discover and reform them or if they grew extâ—eme and not to be reduced as in Popery to warrant a witâ—drawing from them But to apply all this to our purpose If the main Ends of the Catholick and particular Churches Instituted by our Lord and Saviour are obtain'd There is no Encounter but a most happy Agreement between the Natural Law of National Religion and the Institution of Churches which as I before asserted are not to be drawn into a Desert or Wilderness or shut up in Cells and Cloysters or confin'd to one point of the World as the Donatists would have had the True Church but are to be fix'd in the midst of the Universe of Nations and Cities as the very places of the Candlesticks or Churches from which in just indignation to those places when unworthy of them they are remov'd in the midst of the Business Trade and Conversation of the World as is apparent by the Churches we read of in the Scriptures Let then True Religion as Christianity contended and will at last in much higher Degrees overcome be as wide as the Universe Let the Kingdoms of the World become the Kingdoms of the Lord and his Christ and the Vniversal Church will be as wide Bring it into particular Societies and particular Churches will be as many as numerous as they A Church-State is indeed a State of Separation the Church-Catholick is a Separation from the Universe because there are Fallen Angels unholy and unhappy because there is a multitude of mankind in the same State But this is only for the sake of True Religion and the Happiness consequent upon it that there is such a Separation and this the very Law of Nature agrees in Thus particular Churches whenever they are a Separation from particular Societies It is for the sake of True Religion and its due Administration Restore that and the Law of Nature and the Institution become both one Then a Nation and a National Church coalesce into one then Civil Societies in particular and particular Churches grow into one and God is pleas'd to dwell in them and with greater delight because all his Institutions Natural and Reveal'd unite in one I have only one Caution to add That the state of Things hither to in the world is far from perfection that whethersoever we look we can't find it so that to be removing from one thing to another in hope of it is perpetually to give our selves to change except Things are no way tollerable but the very Substance Rules and Principles are corrupted and that there are no Arts of Retirement and withdrawing from them left we should consider how the pious Jews and Israelites how our Saviour and the Apostles how the undefiled names in Sardis mannag'd themselves in the midst of great Corruptions what retreats from the Evils and yet joyning in all that was good was visible in their practise what kind of Division the good and approved Corinthians made from the misdemeanors 1 Cor. 11. 19. of the bad without forsaking the Church that we may imitate their Examples and continue to do the greatest service to the Churches or Nations we are members of neither silencing our due Resentments of Evil in our place and station nor rending our selves from that Body we are of But that All our Things 1 Cor. 16. 14. may be done in Charity Rule 9. In the last place let us not think Nations and other Incorporations of mankind slide away with this world and are wholly lost in the future state of Things and that only
every man shall appear and be judg'd singly by himself Our Resurrection which is the day of our Regeneration of our new life and appearance in Bodies will present us not only single but in our state of Community wherein we were here in the world even from Families to Nations that we may receive the things done in those Bodies as well as in our own Bodies then the Good we have done or omitted to do and the Evil we have withstood or been the occasion of or not prevented when we might shall be severely accounted for by each in their station Each Magistrate shall be surrounded with his sphere of Authority wherein he was set here and judg'd in that And each Minister of Religion justified or condemned in that very Orb wherein he was fix'd as a Star And the several Magnitudes of both Magistrates and Ministers will then be dreadful to them however they have coveted and been Ambitious of them here if they have not inlightned their whole space because their Judgment will be greater Even every man shall be judg'd by his Services to the Publick in his place and station how private soever if it hath never so little exceeded his single capacity And who in his Reason can think God will then account with men for Mint and Cummin small and disputable Things howsoever zealous or rather fond of them they have been in themselves and earnest with others concerning them Those things that have truly center'd in the Glory of God and the Salvation of mens souls in Faith Repentance and a Holy Life in Love and Peace will be of the only moment at that Tribunal This therefore should be the most powerful perswasive upon us to do all the good herein we can in that Community wherein we are fix'd according to our Talent though but a single one much more if our Talents have been Two or Five that we may in that Day of Recompences enter into the joy of our Lord. THE END THE Woe of Scandal OR SCANDAL In its General NATURE and EFFECTS DISCOURS'D As one strongest Argument against Impositions in Religious Things acknowledg'd to be Indifferent LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside 1682. THE PREFACE TO THE READER THAT which I will endeavour in preparation to the following Discourse be to present my Design and Method in stating the Nature of Scandal that it may be more intelligible by being seen first as in a Landscape in this Entry and then to add some Considerations of great strength to each part of that Undertaking that have since arrived to my Thoughts As to the Method I must in my own defence say that I have to do with a Subject in which so much of the deceitfulness of Sin is treasured up of so moveable a consideration as Scripture from its own various shapes offers it to us that it cannot easily be known or trac'd I hope therefore it will be allowed as some part of an Apology that the Thread of my Treating concerning it does not run so even and streight along as it ought Further I must take Sanctuary at the Reader 's Candor for the acceptance of my sincere intention and any degree of performance in so difficult a task I confess the want of the most advantageous Arts of Method and a clear unperplexed Style Yet that I might take the truest measure of so multiform and vague a Notion 1. I have taken hold of it in the most strict and precise Description I could frame as it is applicable to all cases of Sin therein resting especially upon those words Scripture uses to convey the sentiments of it to us Thus Scandal is that by which we are drawn into any sin and off from the course of Duty and Religious Action and so intangled in Guilt disease of Conscience and indangered as to Eternal Happiness under a pretext of Reason or Religion 2. Because I find the Scripture applies the Notion of Scandal especially when some of the grand Principles and Laws of Religion are violated under such pretext I have considered it as referred to those great Principles by such sacred use 3. Because there is a very peculiar and most remarkable use of it in the case of indifferent Things by the Apostle when they are turned into sin by being determined upon in practice with a doubting Conscience besides other ways wherein being used amiss they may become Scandals or occasions of it I have therefore allowed a very peculiar Head of Discourse to that Case 4. Because by deeply considering Scandal and that as our Saviour pronounces Scandals must needs come I found there must be some Primitive Fundamental and Vniversal Scandal that covers the whole State of Sin in general I addressed the last part of my Meditation on the Nature of Scandal to this Primitive Vniversal Scandal And lastly I resume upon the whole a representation of Scandal adjusted to what I found upon each of those forementioned Inquiries after it And herein I hope I may have hung up Lights to discover in some degree and to avoid so dark and mysterious an Evil as Scandal though I have not been able to do it to those degrees I desired or to compose into so happy an Order or so perspicuous an Expression what I had my self clearer apprehensions of Thus far as to the Method Now for the strengthening some parts of this discourse by Considerations that have arrived to my Thoughts since I had set an end to the Treatise it self they have arisen from the close observation of the Contexture of the Lord's Sermon upon Scandal as it is Recorded especially in this 18th of Matthew and Mark 9. and Luke 17. Compared with the Debates of the Apostle to the Romans and the Corinths which are the most eminent Seats of the Doctrin of Scandal we have in all the Scripture Our Saviour therefore whose chief business into the World was his recovery of it from Scandal the Deception and the Ruin of it by giving satisfaction to the Divine Glory for the dishonour done to it by Scandal hath blessed us with as Soveraign Arguments and Instructions against either giving or receiving it Our Lord hath so embraced all sorts and degrees of Scandal within this Sermon that none can be exempted from the force and energy of thosâ— his Arguments Instructions or severe Denunciations But yâ—t that they have a particular poignancy against Scandals within his Church and one more particular kind given by a particular sort of Men and directed against another particular sort of Men will be most evident from the survey I am now to give of his Heaven-born Discourse The occasion of it was the Disciples coming solemnly to him with a grand Quere in which no doubt their Ambition a very ignorant Ambition was deeply concerned Who say they is the greatest in the Kingdom of Heaven That is as was generally understood at that time in the Kingdom of the Messiah The Lord
discern them but by the Word of Righteousness of which all True Ministers are the Ministers on account of which alone Obedience and Submission to them is due Their bringing that Word in its own Life Evidence and Power is their best Commission Quest But how are they most orderly enstall'd into so high a Function Answ Christ as the Head of the Church hath ascended up on high and given gifts to Men and as the Lord of the Harvest takes it upon him as his Supreme Care to thrust forth Labourers into his Harvest The several Congregations of Christians observing Ministerial Abilities and Meetness to Teach call out to such to help them and herein in the Cessation of Extraordinary Gifts the Schools of Learning and Religious Education like the Schools of the Prophets do best prepare and the Judgment of those that have been Pastors and Teachers before them does most orderly recommend to Choice and Acceptance in the great Service such as are Scribes instructed to the Kingdom of Heaven and commits to them the Charge of Teaching others For in this as in all other Acts the Elders of the Church are to preside with due Respect to the Congregation Quest Is the Lord Christ pleased then to act generally by the Elders and Officers of the Church Answ Generally and ordinarily he does so the Officers are therefore more particularly entrusted by Christ with the Keys even as the Church in general is Thus eminently by the Ministry of the Apostles our Lord founded his Church and so edifies and builds it up in After-ages by Pastors and Teachers and when great Defections have prevailed upon it summons it to Reformation by some rais'd up among those Officers and whom he sends out as such to reform and recover his Church Yet still all this Power is in and according to his Word and no other and so that in all things as much as may be the Knowledge Judgment and Approbation of the Church is to be joyn'd in all the Officers do as having their Interest in the Keys also because they have their Interest in the Word of God in the Understanding Opening and Applying of which to Particular Cases the whole Power of the Keys rests The Apostles Elders and the Brethren or whole Church were together pleased and together joyn'd in that Famous Conciliary Epistle Acts 15. 22. Quest I desire your more full Explanation of the Publick Offices of the Christian Church and the Power accompanying it Answ I will very willingly do as you desire and begin with the Apostles Quest Wherein stood their Power Answ It stood in their Preaching Acting Directing Governing by that Immediate and Infallible Assistance of the Divine Spirit by which they writ and sealed Scripture and by which they were so guarded every way that they could turn neither to the Right Hand nor to the left in any thing wherein they exercised this Power Quest How was this Power Justified Answ By the Divineness substantial Goodness and Reasonableness of all their Prescriptions propos'd in all the Methods of Rational Discourse and manifestation of themselves in Mens Consciences witness'd to by the Holy Spirit and authorised by a Power of Miracles generally of Beneficence or doing good and in some but sparing Instances of infliction of Bodily Pains or Death Quest Did the Apostles never err in their Administration Answ Whenever that Infallible Guidance was not present to them they might err as was before observed in the Apostle Peter's Miscarriage which no doubt was recorded to shew their Power was not in themselves but in the Divine Spirit acting by them that none in After-ages might pretend to dictate as their Successors having not their Power and yet requiring Obedience as if they had it whereas even the Apostles themselves might err and so lose their Power if never so little deserted by the Holy Spirit And therefore what they consigned over to After-ages was winnowed from every thing Humane and Fallible that both Officers and People might know the one Common Rule by which one is to Govern the other in the Application of it is to be Governed Quest Who were next to the Apostles in this Office and Power Answ Evangelists such as were Timothy and Titus who having a Portion of the Apostolick Work to plant and settle Churches and Ordinary Officers in them had also a Portion of their Power to enable them to it it being absolutely necessary there should be such till the General Rule was fully settled and fixed Quest Were not the Apostles and Evangelists above Ordinary Pastors and Teachers Answ They were in this great Point of Difference that they had the Word of God by Immediate and Infallible Revelation committed to them to commit the same to others by direction from the same Spirit who gave them Discerning to whom to entrust it till all things relating to the Kingdom of God in the Church were sealed in the Canon of the New Testament else they owned themselves Compresbyters as the Apostle Peter stiles himself A Presbyter with Presbyters Quest From all that hath been spoken we are to conclude That the whole Power in the Church and in all things pertaining to Religion is retained in the Word of God Answ It is so For Christ in his Word is the only King and Lawgiver of his Church which Glory he will not give to another Whatever Power can be supposed resident in the whole Church together is no other than in that Word of Truth publickly offered by it The Apostles Power was only the presence of that Word to them by the Immediate Revelation and infallible Guidance of the Holy Spirit for the Preaching it throughout the World and thereby founding the Christian Church Such was the ordinary Power of any extraordinary Ministers under them The and constant Rulership of the Elders of the Church remains unmoveably in the Word which it is their Office to speak Quest Are not those we distinguishingly call Bishops Successours to the Apostles in that Preeminency they had over other Pastors and Elders Answ That Successors to the preeminency of the Apostles may be well established Three things are necessary 1. That there be found and produced Distinct Commands given in Scripture â—o the Inferior Ministers of the New Testament to obey Superior Ministers or Bishops Commands to Christians to obey Inferior Ministers or Ordinary Presbyters as Inferior Ministers with respect to Superior Ministers and those Superior Ministers as Superiors We must find the Apostle distinguishing ordinary Presbyters as Inferior Ministers with respect to Superior Ministers and those Superior Ministers as Superiors as we find him distinguishing Civil Magistrates into the King as Supreme and Governors as those that are sent by him 2. Seeing it is very clear and apparent there is nothing more distant from the Design of the Gospel than to Constitute any thing for the sake of making a great Figure without as great an Use or End and that Christ hath not given Power to his Rulers to Command