A. Catholic Catechism: SHOWING THE IMPOSSIBILITY THE CATHOLIC RELIGION Should be varied to the Degree of a Thought, from the Measures left Sealed by the Apostles, WITHOUT THE LOSS of TRUTH.  
And therefore The Impossibility POPERY, or whatever else is not found in Scripture, should be CATHOLIC.  
Composed to the Capacity of the Meanest, that will but Consider; that they may know and be ready, upon unmovable Reasons, to give an Apology, or Defensive Answer, for the Catholic Religion, if they are indeed of it; and be secured from Temptation in Times of Danger.  2 Pet. 1. 12. 
The Present Truth.  Prov. 22. 21. 
That I might make thee know the Certainty of the Words of Truth, that thou mightest answer the Words of Truth to them that send unto thee.  
LONDON Printed for Tho. Parkhurst and Will. Miller at the Bible and Three Crowns in Cheapside, and the Acorn in St. Paul's Churchyard. 1683.   

THE PREFACE TO THE READER.  
I Call this A Catechism, because I design it a Familiar Instruction in Fundamental Truths, Resounding the same Thing from Question to Answer; the easiest way of Conveying Truth, and Imprinting it upon the Minds of those that are even of the meanest Capacity: But especially, because the Principles of it are to be daily so Meditated upon, Pondered and Applied to use, as to be a perpetual sound in our Ears, and so to be properly styled Catechism.  
For Things of such great weight, as Principles are, must have as the most Advantageous Admission, as the most Deep, and therefore Leisurely Insinuation; as the most Resolved Adherence, when found True and Right, (which is Buying the Truth, and not Selling it,) so they must have the most Easy, and Ready Application to all their Uses and Ends: They must therefore be bound continually about our Neck, that when we go, they may lead us; that when we s●eep, they may keep us; that when we wake, they may talk with us, Prov. 6. 21, 22.  
I know the Things I have written cannot be duly received without much Thinking, and without that they will be in danger of a Censorious rejection from the most, or of a superficial unintelligent Acceptance in the Kinder; which is as bad as the other, and therefore I present it as a Catechism, to those that shall at all approve it, that they may be throughly versed in it, and the Sense of it grow Domestic to them.  
I call it a Catholic Catechism, only with Relation to the Great Subjects it Treats of, the Catholic Religion, and the Catholic Church, in those things wherein they are Catholic; or in which their Catholickness consist: That is, that they are of God, and that the whole Society of Holy and Happy Spirits is by that Catholickness united, and closely banded with itself. Catholic, as the Epistles called Catholic, that is, after some Doubt Asserted to be Divine, of the Public Spirit of God, and giving that Public Doctrine, in which the General Assembly is one.  
I have endeavoured to contrive the Questions and Answers so, that the Answers may be an Apology, or Defensive Answer of that Catholic Truth, giving a Reason, or a Rational Account, to any Demand that can be made upon it: And it is the Apology of that Truth itself; the Apology it gives and furnishes us with, for other can no Man give: Truth can need no other, than its Native Apology for itself; no other will it accept.  
To give this, and to be always ready to give it, to keep it within us, and to have it fitted to our Lips, is the proper Fruit of such a Catechetical Instruction; and the Apostle assures us, it is the great Duty of Christianity, and the greatest Honour we can do to God, First to Sanctify him in our Hearts, by a full acknowledgement of him in his Divine Truth, by a Plerophory, or full Assurance of Understanding in the Mystery of God, and of the Father, and of Christ. For a Devotion to the True God, without knowing him to be the True God, cannot thus Sanctify or Honour him.  
There is nothing we should be more Rational in, than in the True Religion, the Account of which, and of its whole Content, aught to be so certain to us, that nothing of a Divers Spirit from it, can be added to it; nor any thing of its Integral or Essential Nature taken from it; but we may plainly see, it would change the Account; and so we need not make a Traverse over all Falsehood to know Truth, but by having a Right understanding in, and Just Contemplation of Truth, the most even thing in the whole World; we come to know itself, by itself, and to be assured of it, although there were no other False Religion in the World to compare it with, and set it off by, and withal to descry every false way offered to us, and to hate it: Yea we observe every thing that is but doubtfully Proposed, and stay it its due time of Examination, and so either accept, or reject it, or if we see full reason for neither, still suspend.  
It is not the Laws of our Country, our Church, our being Baptised, or Educated in it, that will justify our Religion to be the True: It is not the High Reverence of it, the Devotion we use in it, our hating of those that speak Blasphemously of it, will make good our Religion, what Religion in the World may not be justified upon such Topics? It is not that we find many great Principles of Truth in a Religion, that will justify it: There is no Religion, that can be called Religion, that does not espouse many True Principles: And in Christian Religion, Antichristianism vies with Christianity itself upon the Fundamental Creeds, which itself Confesses with True Christianity, but hath Built upon them New Creeds of its own, and so Corrupted all: For what is so pure, and perfect, as True Religion is, must needs be Corrupted by any Addition: All that is Pure and True, is already its own; who then can add to it, and not be found a Liar?  
Nothing therefore, as I have already intimated, can be our security for True Religion, but the Just Divine Measure, the Common Faith, the True Catholic Standard, which in all things necessary to the main End, is most evident, and in entertaining nothing that is not so evident, till it becomes so upon this Great Test, this is our Security?  
For it is very plain, there is less danger when our Understandings are not yet extended to the breadth of Divine Truth, (if none of the Vital Principles are unknown to us, unsensed by us, which are so exceedingly plain, that we cannot be, except wilfully, ignorant of them,) for no Injury is done to Truth, that we do not understand its whole Compass; nor to ourselves, if we do not hate knowledge, offering itself to our notices, but in adding to Truth, seeing we can have nothing to add, but what is of no worth, we must needs defile it; in having only Truth, though we have not all Truth, we yet are under the Influence of Truth only, but when we add, we enslave ourselves to Lying Vanities:  
Now hereunto have I leveled the whole ensuing Catechism, or Discourse; against which I know many prejudices will lie, except full Consideration be allowed: I know too many things raise a Detestation at the first, which being Examined and Weighed by their Reason, gain not only the Discharge of these Angry Passions, but much Acceptance and Assent: And I must take the Confidence to say, in relation to any such Doubt upon the ensuing Apology for Catholic Truth, that it is settled upon such unmoveable Reason, and Weighed out by such exact attendance to it, that I may write upon it without Immodesty; Lo this, we have searched it, so it is, hear it, and know thou it for thy good; for good in the Quiet and most Peaceable Course of Christianity, wherein to know the True Grounds upon which it rests, alone makes the Soul both Wise and Good, and determines it to the Square and Just Rules of that Holy Religion; for Good in times of Temptation to a False Religion, especially that which calls itself Catholic. For the truly Instructed Christian, in that which is indeed Catholic, is even Impregnable against that Delusion of Catholic, falsely so called; Lastly, for good, in the midst of great Differences, and Diversities of Opinion and Practice, in relation to lesser things, pertaining more Circumstantially, or Doubtfully to True Religion, wherein the Rational Christian carrying it as Inoffensively and Communicatively as he can with all, centres in that which is Catholic, as to his Faith, Love, Inward Esteem, and Practice, and unmovably fixes there, detesting all Animosity, and much more rigour or severity towards others in Relation to such differences, than which nothing can be more ungenerous, more unchristian, more irreligious, more unworthy.   

THE CONTENTS.  


CAP. I. OF the Perfect and First State of Humane Nature, with relation to Catholic, or Public Religion. page 1  
CAP. II. Of the Violation of this Catholic Order of Religion, and the Means provided by God to restore it. 7  
CAP. III. Of the Vncontroversible Laws of Natural Religion. 10  
CAP. IV. Of Revelation, and the Reasons of so great Miscarriages against both the Light of Nature and Revelation, with the Means of Cure. 14  
CAP. V Of the Public or Divine Original of Sacred Writing, or Scripture. 23  
CAP. VI Of the Proof of Scripture, That it is of God; and that the Proof also is Public and Divine. 27  
CAP. VII. Of the Public Interpretation of Scripture. pag. 36  
CAP. VIII. Of Tradition and Antiquity. 52  
CAP. IX. Of the Church Catholic. 65  
CAP. X. Of the Officers appointed by Christ in his Church. 82  
CAP. XI. Of every Man's Obligation to be wise for himself to Salvation. 89  
CAP. XII. Of Schism and Scandal. 93  
CAP. XIII. Of the Antichurch, and its Opposition in every thing to the True Church. 109  
CAP. XIV. Of the Power of Magistrates in Religion, and of National Religion. 128     

A Catholic Catechism,  

CAP. I. Of the Perfect and First State of Humane Nature, with relation to Catholic, or Public Religion.  

Quest. WHAT is the most distinguishing Excellency and Perfection of Humane Nature?  
Answ. Catholic, or truly Public Religion; for it is the All, the Whole, or Universal Man: Whoever therefore hath vanquished the sense of that, hath put off Man, and degraded himself into worse than a Brute.   

Quest. What do you mean by Religion?  
Answ. By Religion I mean a close Binding, or Uniting ourselves to, and with God, the Supreme Being, in the Worship of him according to his Excellent Nature and Attributes, in keeping his Commandments, and seeking his Grace and Favour, according to all his Divine Manifestations of himself; and in so doing we are joined, and join ourselves, as far as we can, with one another, in the same Religious Services performed by all.   

Quest. Why do you call it Catholic, or truly Public Religion?  
Answ. Because God, to whom we properly and first Unite in Religion, is the most Public and Universal Being, in whom all holy Spirits unite one with another; and from whom whoever separates, separates also from all good Spirits, and so falls into the only dangerous Schism.  
2. Because the One God, and Jesus Christ his Son, our Lord, the One Mediator, would have all come to the Knowledge of this, as the Catholic Truth, that they might be saved; and hath therefore reconciled, and recapitulated all in Heaven and Earth, into one Catholic Body, in himself the Catholic Head.  
3. Because God's Manifestations of himself are the only true Public Authentic Records of this Religion, and all other not derived from hence are private and false, and the Meetings set up to celebrate any other Religion, than thus manifested, are indeed the close Schismatical Conventicles: For none can be Public Assemblies, where God, the supremely Public, and all holy Spirits, withdrawn with him, are not: And all are Public, though but of two or three, where God the Public itself, and in whom the whole Assembly of Saints meets, is in the midst of them.   

Quest. Whence do you take occasion to call that Public, or Catholic, that is Divine?  
Answ. From the Apostle Peter, who when he is asserting concerning the certainty of the Scripture Prophecy, affirms it a Principle absolutely necessary to be known, that it is not of any Private Interpretation; and that he may demonstrate it cannot be Private, he avows the Original to be Divine. Now the plain Opposite to Private is Public; in that therefore the Apostle does not oppose Public, but Divine, to Private; it is plain in his sense, Divine is the only Public; and whatever is truly Public is Divine, and all else Private.   

Quest. How therefore are we to understand Private, to oppose it to Public or Divine?  
Answ. Idiotick or Private is applied to persons whose Knowledge is very narrow and straight, and they have cognisance of nothing beyond their little own. 2. To those that have no Public Character of Office or Magistracy. And lastly, to such whose care, interest, and concern is confined to themselves and their own: Even thus Private is justly affixed to all; except only to God, and Religion as derived from him. No created Knowledge, either Angelic or Humane, is comprehensive enough to be the Fountain; no Power or Authority is supreme or vast enough to Enact; nor is any care or concern for the world of Souls, large or receptive enough to Ordain a Catholic Religion leading to a Common Salvation, but his who is the Father of the whole Family of Spirits in Heaven and Earth.   

Quest. What Evidence of this is there?  
Answ. It is so much the Result of Reason, that whoever considers it, cannot deny it; and upon this account, all who have pretended to found a Religion, have pretended some way or other to derive and receive it from God. For who can know all that is necessary to be known, but the Divine Mind and Spirit, that knows and searches itself, the Spring of all things, and so first to be known? Or what Authority can prescribe without, much less against Omnipotency? Or who can spread tender Mercies over all the Creation, but the Faithful Creator himself? All which are absolutely necessary to the Concernments of the truly Catholic, Public Religion.   

Quest. What are the Records God hath vouchsafed to men, of this Catholic, Public Religion?  
Answ. They are two: The Law engraven upon Man's heart, justified and sealed by the constant Miracle of Creation and Providence, that carry semblable Lines of all that is written upon men's hearts: For that which may be known of God is manifest in men, for God hath showed it to them: For the invisible things of him, from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead.  
The Work that God commands Men to do is written in their heart, their Consciences bearing witness, and their Thoughts in the mean time accusing or excusing one another.  
The Eternal Word, or Reason, that made all things, is the Light that lighteth the Reason of every man that cometh into the world.   

Quest. Which is the second Record?  
Answ. The second Record is Divine Revelation collected into Holy Scriptures; All Scripture is given by inspiration of God, and is profitable for Doctrine, Reproof, Instruction, Correction in Righteousness; that the man of God may be perfect, throughly furnished to every good work. No Prophecy of Scripture is of any Private Interpretation; for Prophecy came not in old time by the Will of Man, but holy men of God spoke as they were moved by the Holy Ghost.  
And even as the Law of Nature is sealed by Creation and Providence, so hath Revelation always been by Evidences of Divinity, and Miracles; a new Creation, proportioned to the Ends of those Revelations: Miracles of mere Power or Justice, as upon Pharaoh; of greatest Mercy and Benefaction only, as by the most merciful Saviour; of Mercy, and sometimes of Justice, as by Moses, the Prophets, and the Apostles, who were to establish the Laws of the Old and New Testament.   

Quest. I perceive then all the things of Religion were not clear to Man by the Law written in his heart.  
Answ. No: For some Parts of Religion are so necessary to our very Natures, as Men, that they were concreated with us, and engraven upon our very Souls, and the immediate motions of our Faculties must needs lead us to them, while right and straight, and continuing in that perfect state wherein our Creator left them.  
For he looked upon all things that he had made, and behold all was good, and very good: And he appointed a Sabbatism for all his Creatures, and especially his Rational Creatures, the Morning Stars, to sing together, and praise him for them.  
But there are other Divine Truths, which are as the breaking up of the Great Deep of the Infinite Wisdom, Grace, and Goodness of God, that can be known to the highest Understandings of Angels, or Arch-Angels, only by Revelation: Much less to Man, a Reason of a lower Orb, and least of all, as fallen and corrupted.  
Yet supposing the Souls of Men had abode in their first Clearness and Luster, all his Faculties would have immediately received and adored God in all such Manifestations of himself, and Congratulated those mighty Accessions of Light and Truth.   

Quest. But what need was there of any Revelation, when Man was made perfect and good, while he continued so?  
Answ. Revelation was even then necessary, to show, that it is not consistent with the Nature of a Creature to have Happiness and Perfection within itself; but to be in continual dependence upon, and expectation from the Creator: For even that Perfection wherein Adam was made, was thus to maintain, continue, and assure itself; and so to rise to higher Perfection: He had therefore at first a Doctrine by Revelation, suitable to the two Sacramental Trees, so that though he was Perfect, as such a Creature without Sin, yet he was made with a possibility of higher Advancement, and Perfection; as he was of falling from his present Perfection, by not adhering to his Creator, according to what was revealed to him.   

Quest. What Relation do these two Records bear to one another, being both of God?  
Answ. It is therefore impossible, they should either of them one contradict another, but that they unite with, confirm, and justify one another, and one pass out of, and repass into another; but the latter being more full, clear, and perfect, makes not only the Additions of what was not contained in the former, but does much enlighten and clear it; and since the Fall, it is not where else perfectly to be found, but in Revelation: Yet so, that whatever of it remains, or is reinkindled by Revelation, does both prepare a Man to receive, and does also assure him the truth of Divine Revelation.   

Quest. You have showed with what Wisdom, Goodness, and excellent Contrivance, all things were laid by the Creator, let me now hear from you the use I am to make of it?  
Answ. This teaches us to adore, applaud the Fidelity and Goodness of our Holy Maker, and to confess whatever disorder hath invaded this State of things is owing altogether to the perverseness and weakness of Man, whose Destruction is of himself alone, and his help only in God, returning him to himself according to this first Designation.   

Quest. What then is the Supreme End of this Public and Catholic Religion?  
Answ. God, the Universal Being, receiving into his own most Public Glory, Life and Happiness, the Universe of his Holy Creation, is Praised, Glorified, Enjoyed, and admired in them, and by them, to Eternity.    

CAP. II. Of the Violation of this Catholic Order of Religion, and the Means provided by God to restore it.  

Quest. HOw did a change begin in this Catholic State of Religion, in the place of which we now see endless Schism and Confusion?  
Answ. The Fallen Angels, a higher Region of Spirits, being Anathematised out of Heaven, settled in a black and detestable Heresy and Separation from God.   

Quest. How did this affect Man?  
Answ. They immediately endeavoured upon Humane Natures being newly breathed from God, and received into Society with himself, and all Blessed Spirits, to propagate their own Malignancy into it, in our First Parents, and to separate it with themselves from the Creator, and his happy Public.   

Quest. With what appearance was so malicious an Attempt covered?  
Answ. Under the plausible Disguise of Man's setting up for Happiness, and becoming a Public within himself, without, and against the Divine Oracle.   

Quest. What was the mischievous Design that lay hid under this?  
Answ. To have enslaved Humane Nature under perpetual Vassalage to the Pseudo-Catholick Synagogue of Satan, and to have depended upon a lie and the Father of it for Infallibility.   

Quest. What was the Effect of this Hellish Attempt?  
Answ. Too unhappily successful it was; for drawing our unwary Progenitors from the Royal Law implanted in their hearts, and rendering suspicious to them the Oracle of the Divine Universal Spirit, they gave heed to an unknown obscure Spirit, and to the Doctrine of Devils.   

Quest. What was the dismal Consequence of so monstrous a Seduction?  
Answ. They lost their place in the General Assembly, and Church of the Firstborn written in Heaven, and forfeited it from all their Posterity.   

Quest. But did these Excommunicate Spirits prevail upon our First Parents, to become absolutely and immediately of their Separation?  
Answ. No: For God clothing himself in his Son, with the Compassions of a Mediator and Redeemer, laid hold upon Humane Nature, as the Head of its Recovery, in that very Nature; certainly reconciling his own Seed, the Seed of Abraham, or his Church, into a state more Catholic than the first, He, God-Man, being so inseparably united with it: And with a redundance of Grace to all Mankind, laid the Foundations of their Restoration to their first Communion, with advantage, if built upon aright.   

Quest. What were the Foundations laid by the Son of God, the Saviour of all Men, especially of them that believe, for the restoring them to the first Catholic state of Religion?  
Answ. The very same that were Ordained by God before the Fall, viz. the Law of Natural Religion, preserved in the Soul, with direct Aspects upon God, Obligations to serve him, and Desires of his Favour.  
And when Man found himself in a fallen estate, and under Gild, and yet that God spared him, and had patience with him, there must needs arise from True Reason, Hopes of and Desires after his Mercy and Pardon, and Motions of return to him by Repentance, as is plain in the King of Nineveh.  
2. Revelation, most exactly suited to our Recovery out of that miserable Estate, with which God immediately succoured our First Parents against Despair: For that was the Word of Promise, in relief against Satan's taking possession of Man, as his Spoil; The Seed of the Woman shall break the Serpent's Head, an everlasting Enmity being immediately kindled between them.   

Quest. Who is the Supreme Superintendent, missioned or sent in the Son's Name, to negotiate our Return to, and preserving ourselves in the True Catholic Religion?  
Answ. The Divine Spirit alone, conducting us by Heavenly Assistances, enlightening us in the uncorrupted Principles of Natural Religion by Revealed, and assuring to us Revealed Religion by its Intimate Union with Natural, and enabling us to cut the Lines of the one running into the other with innumerable Mazes of Union: Sometimes preparing us for Revealed Religion by Natural, always to the true Natural by Revealed, and so confirming them to us by one another.   

Quest. You have made no mention of Creation, Providence, Evidences of Divine Presence, and Miracles, what Place they have in the Renewal of Man's State towards God by the Redeemer.  
Answ. These are all in the very same Place they were in the first Settlement, attending the Doctrine and Divine Law they are to seal, with Assurances they are Divine, and giving the Image and Likeness of that Law in the Power, Majesty, Rectitude, and Order they themselves carry, and so testifying of God, and his Word, of what Excellency it is; and that even before the Reason of Man, as it is embodied, and ministered to by his Senses.   

Quest. How shall there be a Distinction betwixt Miracles and Lying Wonders that impose on Men?  
Answ. There can be no Counterfeit of Creation and Providence, the Universal Miracles; and all True Divine Miracles are like them, generally, in their Beneficence to the World: Besides, the Excellency of the Doctrine they come along with, manifestly distinguishes them.    

CAP. III. Of the Uncontroversible Laws of Natural Religion.  

Quest. THere having been so much of Account given in general of Public and Catholic Religion, showing that it can be no other than what is from God; it is now necessary to enter into a more particular Consideration; and first, what it is that remains Certain, and Evidently Public; or, that is of God, in the Law written upon Man's Heart.  
Answ. Whatever is indeed written in Man's Heart, must certainly be from God; seeing no Created Hand could write there. The Hand that Made, can alone Ingrave it.   

Quest. How then shall we make a Judgement, what is written upon the Heart?  
Answ. That which is universally acknowledged, and, amidst all the Differences in Religion, falls under no Variation, assures us, it was placed there by that Supreme Hand, that alike fashioned all men's Hearts: and especially, seeing to this universal Acknowledgement there is no Temptation from the sensual and worst Part of Man, it being against its Interest; but it springs from the wisest and best Parts, most unconcerned in this World, or any of the brutish Pleasures of it.   

Quest. What Principles do you account thus to be of Natural Religion?  
Answ. I account these following;  
That there is a God, the Greatest and Best of Being's, that governs the World.  
That God vouchsafes to be acknowledged, adored, and worshipped by Man; and that he takes notice when he is so worshipped, or neglected, and that with Favour, or Displeasure.  
That there is a Distinction betwixt Good and Evil, settled by the Unchangeable Laws of God.  
That God being himself so Good, is pleased in Men doing well, and rewards it; and displeased when Men do ill, and punishes it.  
That Men have a Conscience, viz. a Knowledge of, and Government of their own Actions, with Approbation of them if Good, and Dislike if Bad.  
That there are Rewards and Punishments beyond this Life.  
That therefore the Notions of Virtue, Righteousness, Temperance, Soberness, Beneficence, and the contrary Vices, are of unchangeable Truth, and the Actions flowing from them of the same Notion.  
That God is both the Judge and Observer of them now, and will be so in the Future State.  
That in the time of God's Patience and Bounty to sinful Man, there is Forgiveness with him, that he may be feared: and that he thereby leads Men to Repentance.  
That upon all accounts Solemn Worship of him by Prayer, Praises, Honourable Discourses of him, of all Obedience to him, and Returns to him after our Falls, are most due from Humane Nature, and according to the sociable Nature of Man in Public Associations.   

Quest. Do you believe these so close to, and inseparable from the Reason of Man?  
Answ. I am fully assured so; and that these, and all the immediate, genuine, and natural Deductions from them, are so nearly allied with Humane Nature, and Reason, that they are in no Parts of it wanting, however overcome; but where extreme Barbarity and Brutishness in all things else make it plain, such People cannot weigh against the wiser Societies of Mankind, in whom the more vigorous Efforts of Reason show themselves.   

Quest. But would you have Men rest in Natural Principles, without Revelation?  
Answ. No, by no means: For, if Adam in Paradise had Revelation to make his State towards God Consummate, how much more Man Fallen, in whom all Natural Light is but glimmering and obscure, Heavenly Objects at so great a remove, by his being sunk down so low from them, and the Mists and Fogs of this Earth so prevalent upon him in the great Deordination of Spirit into Body, that whatever true Principles of Reason might effect, if duly pursued, he is, without Revelation, upon all Experiment, no better than in the Valley of the Shadow of Death?   

Quest. But does there appear any Expectation of Revelation in the Motions of Natural Reason?  
Answ. Very great; so that no Religion in the World hath been without the Pretence of it: And it is both most hopeful according to the Laws of Natural Light, that God will reveal himself; and most just, that his Revelations should be accepted with all Reverence, when vouchsafed: our very Reason being a Revelation from him; and if any Revelation from him could be false, even That might be so also: But in all things, Natural Light must needs bow to Divine Veracity.   

Quest. How happy might the World be, if all the Religions of the World were but reform to this Natural True Religion?  
Answ. Undoubtedly so: for the State of it could not then be far from the Kingdom of God; all True Religion, whether Natural or Revealed, being so closely allied to itself: For though Revealed riseth much higher, yet in an inseparable connexion with, and in a continuation undivided from Natural.   

Quest. But as the State of the World is, and hath always been, there seems to have been no Effect of True Natural Religion?  
Answ. Very great, in many respects. 1. To justify God in his Deal with Mankind, that there have been such Possibilities of Return to True Religion laid up in them. 2. To be as Sense in a Man's Soul, upon which all Divine Applications might take, either to Conviction, or Conversion. 3. To be at all times ready to be re-enlivened by Revealed Truth, and to unite with it. 4. To be an Universal Code of True Religion, in which it is always reasonable for Mankind to agree, or in any Parts of it, on any Occasion, as Jonah and the Mariners did in their Calamity, or as St. Paul and the Seamen with him, in giving Thanks to God. 5. That it might be a Standard to punish Profaneness and Irreligion by, without entrenchment on Conscience; which Revelation cannot be, but in some peculiar Circumstances. 6. That Men may on all Occasions treat with one another by it, on Terms of Reason and Justice, as the Apostle Paul with the Men of Athens, with Felix; and generally Men one with another, in all their Commerce: All Society, good Laws and Government, Restraint of excessive Evil, depending upon it.    

CAP. IU. Of Revelation, and the Reasons of so great Miscarriages against both the Light of Nature and Revelation, with the Means of Cure.  

Quest. SEeing there is, by all that hath been spoken, so great a weight resting upon Revelation, let the Accounts of Gods Revealing himself to Mankind be more fully stated.  
Answ. Besides God's Revealing himself to Adam, even in Innocency, in a Doctrine suitable to those two Sacramental Trees, the Tree of the Knowledge of Good and Evil, and the Tree of Life; and besides that Original Revelation of Christ after the Fall, The Seed of the Woman shall break the Serpent's Head; he hath been pleased to guide that Holy Seed, which is his Church, by Revelation, as by a Pillar of Fire, throughout succeeding Ages, till he completed the whole he intended, in a Kingdom of Truth, that cannot be shaken, which is to continue to the end of the World.   

Quest. How then did God deal with the rest of the World?  
Answ. Even they were for some considerable Spaces, in the first Ages of the World, within the Advantages of Revelation, by mixture with, or Neighbourhood to the Church, by Tradition from the Holy Patriarches, which if they had faithfully observed, together with the Improvement of Nature's Light, it would have secured them in True Religion: Besides, that they who were faithful in these, were on all proper occasions provided for by the Faithful Creator (though they were not strictly of that Seed) with immediate Revelations: But when all these were corrupted, as they were in the generality of Mankind, God withdrew himself by degrees, as the Glory did from the Temple in Ezekiel, till there was nothing left but the Darkness of Tradition; fearfully debauched; false Deductions from Nature's Light, and worse than that, the Devils Oracles in the room of Gods; so that there was in the generality of the Nations a second and more desperate Fall of Mankind from the true Religion, the Jewish Church, and a small Proselytisme to that only excepted.   

Quest. What Examples are there of Gods continuing Favour to any parts of Mankind, out of Abraham's Family, justifying him, as not departing from men till they departed from him?  
Answ. Melchisedek, no descendent from Abraham, was King of Righteousness, and King of Peace, at the same time the Church was placed in Abraham's Seed; Laban was not wholly revolted from true Religion: But especially Job and his Friends, of the Posterity of Esau, were eminent Instances of the Favour of God, that whole Book of Job testifying, that being helped by Holy Tradition, together with occasional Revelations, they held the Light of Nature at its own Purity.   

Quest. How long did the Nations that deserted God, continue under that dismal obscurity?  
Answ. Till that Blessed Seed, in whom all the Families of the Earth were to be Blessed, and who was the desire of all Nations, came, and shone as the Sun of Righteousness upon the whole World.   

Quest. How was the Light of Revelation conveyed to the People of God in Elder Times?  
Answ. In divers Ways and Manners, in more immediate Appearances, in Visions, Dreams, Prophecies, in inward Illumination, by a Voice: In all which there were, when ever they were truly from God, such mighty Evidences of Divinity as overbalanced all doubt: Together with these, were the ordinary and familiar Instructions of Patriarches, and Holy Men, grounded upon Natural and Revealed Religion.   

Quest. How did God conclude his Manifestations of himself, in the way of immediate Revelation?  
Answ. By speaking in the last Days by his Son, and the Apostles immediately Commissioned by him, sealing up Vision and Prophecy in the fullness and Compliment of Truth.   

Quest. Did God take any care for the securing the Monuments of his Truth given out by Revelation?  
Answ. Yes, very early; how early we know not; but beyond Controversy in the first forming the Jewish Church into a settled Body, he began the more sure and certain way of committing his Word and Will to Writing, and for the Honour of it, set the Copy with his own Hand, and continued it till the whole Revelation was complete: Passant Revelation, or Oral Tradidition, not being sure enough.   

Quest. Wherein is the Written Word more sure than the Word in passing Revelation or Tradition?  
Answ. The Word committed to Writing stands unalterable, Divine Providence watching over what was Written, to keep it the same. All Covenants and Treaties, all Monuments of Knowledge have been thus secured, transmitted into all Parts, and consigned to after Ages: Appeals in Cases of doubt are more safely made to what is Written, and every one concerned has a ready and open way to Examine, and in all Cases to be resolved.   

Quest. Have all Nations since the Days of the Blessed Seed been Communicated with these Revelations?  
Answ. There hath been a Freedom given to Communicate them, and a Right in all Nations to demand the benefit of them granted by God and Christ to them, but there are many sad Accounts to be given, why this Universal Grace to Mankind has not yet taken Effect.  
1. The unaccountableness of the Methods of God's Government of the World, in the Efficacies of his distinguishing Goodness, even when things seem equally disposed to the advantage of one, as of another.  
2. The Experiment made upon so great a part of Mankind, that have the Gospel, justifies God in not effectually conveying it to others, who would make as ill an use of it: The Idolatry Superstition of some, the sottish Ignorance, Sloth and neglect of others: The Cruelty and Barbarity exercised by Christians upon one another, and the unanswerable living to it in all Sects, make plain the great perverseness of our degenerate Nature, and how Nations that have not the Gospel, would have abused it if they had had it.  
3. But especially the great Enmity to, and Contempt of the Heavenly Doctrine, great Nations are environed with, against the approaches of it, so far as it has come within their notice; as among Jews, Turks, and Pagans, are a very obvious Reason, why they receive not the benefit of the Gospel's free promulgation.   

Quest. What then is the immediate Reason, why so many Nations that have the Light of Nature to guide them, and the Jews that have the Scriptures of the Old Testament, have been the one great Enemies to all Scripture Revelations, and the other to the new Testament?  
Answ. Because Nations, that have the light of Nature, stay not themselves upon that which is clear and evidently Divine and Public in Nature's Law, but either by unnatural Collections, and miserable wrest of its Principles, or flying to false and dark Revelations, fortify themselves in falsehood, or misapplyed Truth: As to the Jews; it is very plain, they were bemisted with the private Interpretation they had affixed to the Old Testament, so that they could not see the clear, easy, and certain Trains of the same Public and Divine, running betwixt the Old and the New; but the Rudiments in the Old being more kind to the Cabal or cipher of their self-interested Sense, they venerated them, and hated the Perfection and Life in the New, that would not at all bear their privy Gloss; although both Scriptures had the same Credentials from Heaven, and carried the same Public Sense: So great is the Delusion of Private.   

Quest. But how comes it to pass, that even among those that enjoy the Light of the Gospel, the Scriptures, and profess the same Christianity, nay, the most Refined and Reformed Christianity, there are so great Differences and Divisions?  
Answ. All proceeds from the same unhappy Spring; Men cannot endure to rest in the Clear and Certain Oracles of Truth, but by forced Additions, Misinterpretations, violent Detorsions, forsake that which is Public and Divine, for that which is Private, and their own; and are greatly offended, and too often enraged, that others do not concur with them.   

Quest. It seems then, the best Method of keeping off from Error, is to rest upon the most undoubted Points of Truth, before we remove from them to any thing further?  
Answ. It is undoubtedly so; Religion, in all the Branches of it, having suffered much more by foreign and disagreeable Additions, than by wary Suspensions: For hereby a Man keeps himself from False Religion, and stands ready and open to receive Truth.   

Quest. But how then should a Man make forward from Natural Religion to Revealed, or from what he does not understand, to what he may in time come to see very good Proof for?  
Answ. By staying the due time upon the Uncontrovertible Doctrines and Commands of Nature's Laws, yielding full Obedience to God in them, trembling to add any thing of base Alloy to them. A Man shall see Revealed Truth shining out upon Natural, and joining itself to it, and with it. Thus many of the Fathers came over to Christianity: And so in all parts of Scripture, by rising from the most Fundamental Truths, loved and obeyed, a Man shall ascend by due degrees to those more remote. Thus Good Men in the Old Testament waited for the Kingdom of God, and upon just Considerations moved upon the Line of Truth, from the State of Religion in the Old Testament, to that of the New; except sometimes a Light shines suddenly round about Men, as in extraordinary Conversions.   

Quest. You seem then to think, False Religion, and All Divisions in the True, have most nearly sprung up from over-confidence of Things, not of the Evidence of Public and Divine Truth?  
Answ. I do so indeed, although I know men's not liking to retain Truth, but being bewitched by false Imagination, betrays them both to the Plague of Lost and Fallen Spirits, warring under the Prince of our disordered Air, the Ruler of the Darkness of this World, and to the various Arts of Men, who corrupt Religion for the Ends they have to serve themselves of by it. I know men's Faculties of Search, Inquiry into, and Comprehension of Truth, are much shriveled and shrunk up; I know Endless Doubts and Incertainties are brought upon Religion, by Darkness, and false Appearances to Souls, that are so full of all the Reasons and Causes of Delusion within themselves, and deserted by the just Judgement of God, giving them over to believe a Lie; I acknowledge all these Causes of Error: Yet I am assured, the close Adherence to God in Truths evidently Divine, and not removing farther into a Religious Esteem of Things, till upon the same Evidence, is the Means, under the Conduct of the Holy Spirit, to be secure from dangerous Error or Schism from the true Public: And whatever is not so evidently Public and Divine, is liable to Private Interpretation, and so to Error: And when Men are overweening upon Private Interpretation, they easily fall into Error; and when they are surly and masterly upon it, it moves Wrath, Emulation, Strife; so that both Falsehood and Cruelty have entered in at this Door, and ranged over the World.   

Quest. But ought we to stupefy all Inquiry, and benumb Judgement, in every thing not evidently Divine?  
Answ. Not so; but to behave ourselves humbly, and modestly; to acknowledge there are vast Tracts of Truth and Knowledge beyond what we know; but we must feel the Evidence of them, before we can receive them: yet to carry ourselves with due concession to every Man's Sense, that though their Sense cannot, nor aught to master us, no more ought we to expect ours should them: which would exceedingly reconcile or abate Differences, and retrench the mischievous Effects the World hath so long groaned under by so many Religions of Nations, Names of Churches, and Persons propagating their Private, that is, not Divine Sense, and that with Clamour, and too often with rude Force.   

Quest. What are the Instances of the Mischief of making Defection from this Public, Catholic, Divine Truth, for Private Sense?  
Answ. The Angels Fall from Heaven was certainly upon Private Sense and Interest; Adam's from Innocency and Paradise, upon the same; the Jews Fall from being the Church and People of God, was upon the Idiotism of having Religion for their own: All Idolatry and Superstitions of Heathens have risen from hence: All the Heresies in the Church have come from an over love to Private Opinion. This is the most damnable Antichristianism of Rome, to make its Private, Catholic. All Persecutions of Heathens, Rome's Inquisition, and Massacres, have been inflamed in this Furnace, the love of making Private, Public. And in lesser and more unfundamental Points, Private Interpretation enforced, as if it were Public, hath discomposed the Peace of the Purest and best reformed Churches, and not only disturbed their Peace, but stained their Purity.   

Quest. I seem to myself in all this unhappy Babelism, or Confusion of Religion, to be very apprehensive for the Glory of God, and Religion.  
Answ. It is most necessary to be zealous for Divine Glory, and for the Honour of Religion; that Rivers of Tears should run down our Eyes, because of the Injuries done by Men to the Divine Law: But yet to be so concerned, as to be scandalised, is to forget that God is infinitely more the Public, than we are; and therefore to be offended at his Disposes, is to make our Private the Public. We must then consider, that if God does not miraculously interpose, it must needs be so, it is no other than the Necessity of the Case, Men moving with so great Disadvantages, as the Active Soul of Man does in so great a Concern as Religion is, in our highest Interest: and as thereupon Men will make use of it in the present World, it must needs be so: There must be Heresies in Religion. But that this Mormo, or dreadful Apparition, may vanish, we must remember, 1. That to the Soul humble, and fearing God, all that is of Grand Interest in Faith, Worship, and Practice is so Public, and evidently Divine, that no Man need be ever learning, and never come to the Knowledge of the Truth. After this God hath given this Employment to those that through Office or Desire set themselves to seek and intermeddle with all Knowledge, to travel with advantage to themselves, and others, in their Inquiries into the whole Compass of Divine Knowledge; whatever Difficulty can be supposed to be in things of higher Advance to Salvation, is resolved to them, that do the Will of God, as a Reward of their Obedience; They shall know the Doctrines that are of God, that rise higher towards Heaven than others.  
The due and diligent Search after Wisdom, is a Test upon the truly Sincere, and well-resolved in Religion, that have in them another Spirit, as Caleb, to follow God fully, and do not, as the Israelites, bring up an ill Report on this good Land, as if the Difficulties were unconquerable, and the Entertainment Hungry and Barren, through the many Disputes and Differences in Religion.  
Hereby, lastly, the Conduct of the Free Spirit is seen, leading into all Truth; and the Unction of the Holy One, by which the True Christian knows all things necessary to him to be known, appears most desirable and necessary. Thus the Wise and Holy Government of God, who brings Light out of these Clouds and Darkness, is made manifest; and it is to be ascribed to the Infinite Perfection of Light, with the Father of Lights, who is without any variation, or shadow of turning.   

Quest. What Rule is then to be observed in the great Diversities of Men in Religion, that may most abound to the Honour of Catholic Religion?  
Answ. To own and embrace any thing we find in any Man, or Society of Men, that is truly Catholic, if it be but according to the Light of Natural Religion; to join with them in the Performance of any of such Services, so far as they will admit it, and keep to the Simplicity and Sincerity of them, according to the Instances beforenamed, of Jonah and St. Paul: And much more should we do this, when True Revealed Religion is joined with Natural, if nothing be required of us that corrupts and defiles it: No Man's Error, in which we are not forced to communicate, should drive us from Truth, or any part of it: And upon these Foundations we should endeavour to win further and further upon all, to bring them home to God, wherein they wander.  
We should make Allowances to every Man, differing in smaller things, receiving him without conditioning him to subscribe to us, in things of Doubtful, that is, Private Disputation.  
If any one err from the Truth, and one convert him by Evidences of that Truth, let him know, that he that converts a Sinner from the error of his way, shall save a Soul from Death, and hid a Multitude of Sins.  
But if we cannot be admitted to such Communions with those that are so enslaved to False, or would bring us under the power of Private, or will have nothing to do with us, nor admit us to them; we must not yet desert our Catholic Respect to all that is True and Good among them, but acknowledging what is so, value and praise it, desire the Divine Acceptance for them in any Good thing, so as to bring them out of the Errors they have adjoined to it, and, as you have opportunity, reason them out of the one by the Evidence of the other.    

CAP. V Of the Public or Divine Original of Sacred Writing, or Scripture.  

Quest. SEeing Scripture is the only Public Record of True, Pure, Natural Religion, and more eminently of Revealed; it is most necessary to be fully informed in all Points concerning it: And first, What Care God hath been pleased to take, that his Word, and purely that, should be committed to Writing?  
Answ. God held the Hands and Pens of Holy Men, by an efficacious overshadowing their Minds, and conducting all their Motions, that they could not err: In some things he so fully possessed their Understandings and Affections with a full Knowledge and Sense of what they were to reveal, that they could not so much as muse any thing Strange or Divers from what they were so carried and born by the Divine Spirit in, even as Elijah in his Body.  
In other things, wherein they could not look round about them, nor fully comprehend what the Spirit in them did signify, though they conveyed it to Aftertimes, yet they were by Almighty Impressions upon all their Faculties necessary to that Service, held in stronger than Adamantine Confinements, that they could not extravagate from Divine Truths. Even Balaam, thus overpowered against his will, could not go beyond the Word of the Lord, to speak either Good or Evil, upon the greatest Reward; much less Holy Men, whose Wills were perfectly resigned to the Divine Will.   

Quest. But was not there a Possibility, those Holy Men, Writers of Scripture, might at other times, when the Spirit was not so immediately present to them, alter, or add of another Alloy, to what themselves had been the Instruments of conveying from God to the World? Or might not Pretenders arise, and give out False Scripture to the World, that had none of that True Spirit?  
Answ. When once any Part of Divine Testimony was committed to Writing, it became a Boundary to those very Penmen (much more to all others) that they were always concluded by it: So that besides the Dread and Awe of God, and of the great Sin of Falsification of his Truth or Name, they could not alter any thing, so as to disagree with what they had before spoken by the Divine Spirit, whose Righteous Judgements endure for ever: nor could they so much as imitate themselves, when unassisted by the Holy Spirit.  
When therefore they did not understand by immedia●● Assistance, the utmost End and Reach of what themselves were enabled to speak and write, they did (and they could do no more) search, and pronounce by all the best ordinary Helps God afforded them, but could change nothing, could add nothing; they searched what, or what manner of Time the Spirit of Christ in them did signify; they could not pronounce of the Time, when not revealed to them: They knew the dreadful Anathema ready to fall, even upon an Angel from Heaven, that should preach another Gospel. The lest jota, once established by Unchangeable Wisdom and Goodness, was less movable than Heaven and Earth, and would bear no Addition, but of the same Authority by which itself was given.  
And even the very Manner, Method, Words, as they meet to carry such a Sense, have their Majesty and Divineness; so that whatever was by Inspiration from God, bridled that which was not; and they that were inspired, knew in what they were inspired, and what they spoke as so inspired, and in what they were not; but were as Samson with his Locks cut, no more than like other Men; and most cautiously distinguished betwixt the one and the other. Nothing therefore hath assayed to join itself to Scripture; if any hath dared to do it, it hath been rejected by it, when not of the High and Public Spirit of it.   

Quest. But did not the Writers of the New Testament reverse the Writings and Commands of the Old; which thing so scandalised the Jews against our Lord, his Disciples, and Gospel?  
Answ. No otherwise than as the Sun commands the Shadow to fly away, and the lesser Lights to retire, when itself appears; or the things typed out being come, make useless the Types, so that they necessarily give place, or, as Pictures veil when the Life is present: Else there was such a Respect to the Scriptures of the Old Testament in those of the New, as to avow them of God before them, ●nd Elder Scripture than themselves: so that they vouched them for all they said and taught, and stayed the time of themselves being tried, proved, and sufficiently confirmed, and Canonised into Scripture, by the Scriptures that were undoubtedly so before them, and in the very same Methods that they came into the Honour of being Scripture.  
Upon which account, the Apostle calls them the more sure Word of Prophecy; more sure, because of greater Antiquity, and Elder Reception into Scripture, than that Historical Relation and Doctrine, which yet was immediately to pass into Scripture of the same Authority and Value with former Scripture, and of greater Evidence and Divine Clearness, and recommended by Higher Appearances of Divinity.  
And on this same account the New Testament derives itself from the Old, sometimes by Proofs out of it, drawn according to the most regular Trains and Consequences; sometimes by more immediate and authoritative Interpretation, but of the same Public and Divine Inspiration with the Prophecy of Old Time itself, as shall be presently more fully discoursed under the Head of Interpretation.   

Quest. How far, and to what things does the Rule of the Word of God extend?  
Answ. To all things, most assuredly, that are necessary to Salvation and Eternal Life, or to the true perfecting the Conscience in Purity and Peace; whether they are things to be believed, as the Springs of Heavenly Action; or Things to be observed in the Worship of God, or to guide the Practice, and order the Conversation aright to that Salvation; or that are prescribed according to the Will of God, for Discipline and Government of the Church: All these are plainly written, or by just Consequences to be derived from the Word of God, so far as they are necessary to show Men the way to please God, or to assure them they do please God, that so they may attain the Promise of Eternal Life.   

Quest. Is there no other Rule of Religion then, but the Scriptures, embracing the Law of Nature?  
Answ. There can be none, except either Religion were not derived wholly from God, and therefore not so Catholic as we have asserted it, or except any other Record of Religion can show its Descent as High and Public as Scripture does: Of which Proof which Scripture gives of itself, and what it is, Inquiry is in the next place to be made.    

CAP. VI Of the Proof of Scripture, That it is of God; and that the Proof also is Public and Divine.  

Quest. WHat kind of Proof of so Divine a Record as Scripture, is high enough to prove it to be so Divine?  
Answ. That which is, even as the Original of Scripture, Divine also.   

Quest. Why must the Proof or Evidence of Scripture be Divine?  
Answ. 1. Because it is below the Dignity of Divine, to receive its principal Proof from Private, or lower than Divine or Public.  
2. Because nothing but Divine can so reach the Conscience, as to fill and possess it with satisfactory Evidence in so great a Concernment as Religion, nor strikes the Heart with those great Effects of Love to, Fear of, Joy in Scripture, and the Word of God, so essential to Religion, but Divine: When ye received the Word of God, ye received it not as the Word of Men, but as it is in Truth the Word of God.  
3. Because it is impossible what is truly Divine should not dart the Rays of Divinity, as all other Things of Excellency send out the Beams of that Excellency they have, and thereby discover themselves; For, we know all things especially by themselves. The Light remonstrates itself by itself. The Genius of every Writer shows itself first by itself. We see the Divineness of Creation, and Miracles, by themselves. Best and Greatest is self-evidently Divine; and whatever it is written upon, is evidently Divine also.   

Quest. How does Scripture show itself thus Divine?  
Answ. By a Majestic Assumption to itself to be Divine, it speaks so in and of all things it speaks, and as it pleases effects as Divine only does and can effect, and is the Best and Greatest Record of Truth to all Holy and Wise Minds: The only extant inviolate Record of Natural and Revealed Religion in the World, is Scripture.   

Quest. Is Ratiocination then, or the Just Compass Reason goes, to be neglected concerning Scriptures?  
Answ. By no means: For when these Self-evidences of every thing have struck us earlier than our Scrutinies of Reason, and its Inquest can be performed about them; that they may neither appear Fancies to us on our second Thoughts, nor we run into Mistake concerning them by the Power of Imagination, there is then liberty for Reason to inquire further, and assure itself.  
Nor will the Evidence hereupon amount to less than Divine; For, Divine only can satisfy the Reason that rationally, and like itself, inquires into Divine.   

Quest. What then are the great Assurances to Reason, of the Divinity of Scripture?  
Answ. I account this the Chief; That there are Two great Volumes, the Book of the Natural Law of Religion, written upon the Heart, and engraven in the Conscience; and the Book of Scripture: That both these are addressed purely to the Mind, as abstracted from Sense: That each of them is Counterparted by Two great Manifestations of Divinity to Sense, which Sense is Reason incarnate, or Mind acting in and by Body. These two are either Ordinary or Constant, as Creation, Conservation, or Providence; or Extraordinary, as Miracles: That each of them have also two Executive Powers, acting them to their Ends; The Motions and Activities of Reason, enabled by the constant Concourse of General Illumination; and the Supernatural Illuminations and Motions of the Divine Spirit: And that all these agree in one, unite with, and fortify one another; all of them carrying the Evidences of Divine Presence, and filling all the Apprehensiveness of our Faculties concerning God, that he is in them: so that nothing is Divine in the whole World, the contrary of which we may feel, or Scripture is Divine.   

Quest. But what is to be allowed to Consent of History, Universal Tradition, and Education, in the Belief of Scriptures?  
Answ. All that can be desired to be allowed; for it speaks the Absolute Sovereignty of God, in making use of whom and what he pleases, in introducing his Word into any Parts of the World, and contriving the Testimony of Men as preparatory to the Testimony from himself, which is much greater; even as our Saviour received the Service of John's Testimony, but had much higher; or as Reason may receive from Sense some accidental Testimonies.   

Quest. But is there not much more to be yielded to the Rational Assurance, that such Historians as the Prophets, Apostles, and Inspired Writers, of such Honesty and Integrity, would not prevaricate, nor give any false Account of Things, of the Miracles wrought by themselves or our Saviour, of the Doctrines of Christianity, or of their Divine Original; especially when they sealed all these with the Contempt of all things in this World, even of Life itself, and died in the constant Affirmation of them; which removed all base Designs far from them, even the suspicion of it?  
Answ. These Proofs of the Doctrine and Divine Descent of Scripture, are undoubtedly of the highest Account that any Created Testimony can be, and are a down-weight of Proof to all sober Reason: Yet that they can rise above the Value of John Baptist's Testimony to Christ, I cannot find; and therefore we must remove higher to the Doctrines that those Holy Men preached and writ, the spiritual Wisdom and admirable Contexture they used in Writing, the Works they did, carrying the Evidences of Divinity in themselves, and applied by the Holy Spirit to the Senses of true Believers, with its own assuring Attestations, and gracious Operations: of which, all that was but created is no more than the Tube, Pipe, or Channel of Conveyance, if we enter it into a compare with what is Higher and Divine.  
But if the last Resolution of Proof were into any thing Humane, there might be mistake in that; for Humane at its highest elevation is but Created, and Created is not firm and sure enough for a Foundation, nor can it raise an Assent noble and generous enough for a Faith in that which is Divine. All that can be summoned, may be an outward Fortification or Introduction; but the Rock of Truth is the Son of God, Divinity itself: Upon this the Church is built, that the Gates of Hell cannot prevail against it.   

Quest. But are there no Parts of Scripture that receive greater Service from Humane Testimony, than others?  
Answ. There are some Parts of Scripture that are but Ministerial, and almost Servile, in comparison of others. And that these are found in all Authentic Copies, and have been delivered down from Age to Age with the Sacred Rolls, may depend more upon Humane Testimony, especially where the Connexion with the more Divine Parts is not evident: For these being but as the Body, and some of them of the more remote Parts from the Soul of Scripture, cannot sparkle that Divine Light and Heat the Spirit of Scripture does, and so may stand in need of borrowed Light from the Superior Luminaries of Sacred Truth, and in many Cases may, like the Moon, need Reflections of Light from our very Earth; but the Sun of Scripture receives the Highest Testimony, by the strongest Reflections of its own Original Beams.   

Quest. How comes it to pass, that there are such different Degrees of Scripture. Excellency in the several Parts of it, and that it is not one Even Form of Doctrine, methodically laid together, and of the same Tenor of Discourse.  
Answ. In this seeming Disorder appears the great Wisdom and Majesty of Divine Contrivance, that without obliging itself to the low and even pedantic Laws of Humane Discourse, it raises so great a Record of Truth upon variety of Occasions, and by an Infinite Foresight predetermining to itself the several Measures and Ends of Scripture, raises them out of a great variety of Accidents, and in such an Order as seemed best to itself for those Ends, so as to give easy and ready Advantages to him that runs to read, and gather Instructions of weightiest moment, and also of quickest and suddenest sally upon his Mind, of greatest aptness to fix upon the Memory without loading it, and yet in the mean time to lay the Obligations of all Degrees of Search and Diligence to join one part of Scripture to another, so as to comprehend the whole Complex of Divine Doctrine, and extract the Order of History. For by a most natural, free, and unaffected occasional way, all Truths to make wise to Salvation, and a complete Sum of all Goodness, is to be found in Scripture, with infinite Varieties of Address, all the ways possible, to the Understanding, Will, Affections, Conscience, Memory, Imagination, suited to all Capacities, States, Conditions, full of plain and obvious, of most retired, secret, and farthestreached Wisdom, which no Mind can fully grasp, nor Tongue express.  
And with these Things of main Importance, runs along such a Chronology of the Deal of God, with the World, and especially with his Church, as serves the main Design. All Learning and Knowledge in the mean time attending with lowliest Submission, and not with pompous Appearance.  
Now from this Supreme Dispose of all things to the Ends of God in Scripture, out of such a variety of Emergencies of all sorts, arises such a diversity of several Excellencies in the Parts of Scripture, that yet all meet in that Great Centre of the Glory of God, in a Communication of his Counsels concerning Man, and that turn round those Two Globes, that little one of the present World, a Point like this Earth, and the other that vast Circumference of Eternity.   

Quest. But is there not as great a difference arising from the various States and Conditions of the Writers of Scripture, and the so different Periods of Time they were upon?  
Answ. That there is, and must needs be a difference, is undeniable; yet, to the great Glory of Scripture, and assurance it is from God, even those smallest and lowest things last spoken of are all treated with all the Purity, Gravity, becoming the Penmen of the Holy Spirit, and with all the Usefulness their Nature can extend to; Even so the Holy Men used by God in this Service, how various and differing soever in their several Ages and Times of writing, in their Circumstances of State and Condition in this World, High, Low, Rich, Poor, Learned, Unlearned, how distant soever in their Times of Writing, in the outward Forms and Modes of their Worship of God, in the Things that fell under their Account and Relation, before the Law, under the Law, in the Days of the Messiah, after his Death; yet there is the same Spirit, Scope, Chasteness of Style, Majesty, and Authority in the Contexture; one Aspect upon the Glory of God, Obedience to him, Desire of his Favour, as the whole Happiness of Man; the same Reflections upon the great Evil of Sin, and the consequent Misery, and even of their own Sins: So that where any Combination, or Conference to concert things, was impossible, yet there is such an Union without a set Uniformity, as assures the One Hand of the Divine Spirit and Guidance upon All.   

Quest. Is not the Church of God the Trustee and Depository of Sacred Oracles?  
Answ. It is so in Divine Ordination, and the general Course of Providence; but yet it adds nothing to them, but receives all from them. The Church is known to be the Church by the Scriptures, not the Scriptures by the Church, except declaratorily only. The Church is the Pillar and Rest of Scriptures, where God is pleased to fix them, that they may be exposed to Public View; but their Authority is of God, evident in themselves.   

Quest. Do we then attribute nothing more to the Church, in which we were Baptised, and received the Knowledge of Religion?  
Answ. A very great Favour it is of God, that when he writes up the People, he counts that we were born within his True Church, where all the Springs of Salvation run: but as to the Proof of Religion, or the Records of it, it can be no more than a Private Proof: For, till we make a true Judgement, by what is Divine and Public, and of God in the true Church, it does no more than equal other Societies walking with Confidence and Assurance, with great Awes and Devotion, in the Name of their God, in the Profession of their Religion. Till therefore there is a Trial of every Religion, and the Records of it, all such Societies are upon the same Level. When the Religion, and Oracles of every Religion, come to be tried, and duly examined, the Church of God rises to Heaven, and all else, except so far as they join in any Parts of the same Truth, sink down beneath.   

Quest. But how can we know that every Book of Scripture is Scripture, but by the Testimony of the Church? or, that we have all the Books of it, but by the same Testimony?  
Answ. That the Books we own for Scripture are Scripture, and all of them so, arises to our Assurance by finding the same Divine Spirit of Truth running through one, as does through another: For, upon this account the True Church received them, when first received, and so transmitted them, making the same Judgement successively in the several Ages, as the first did, the same Reason always continuing. What is besides this, is to be attributed to the Discerning of Spirits in all the Times while Scripture was writing, by the due Exercise of which True Scripture was received, and all other shut out: for, the Writings of Prophets was subject to Prophets, and by them enroled into Scriptures. That we have the same Scripture justly and faithfully consigned over to us from Age to Age, is to be owned and acknowledged to Divine Providence watching over his Church and Oracles together, and conveying to us by the ordinary Security of the Church's Testimony, the Precious distinguished not only from the Vile, but from the less Precious also: but yet we must have greater Testimony than this, as hath been already urged.   

Quest. But how could we be assured we have all the Scripture, were it not for the Church's Testimony?  
Answ. Finding so much Divine, and no more of the same stamp in the World, we may be concluded that way, and abundantly satisfied, that God will accept us in our Faith and Obedience to so great a Revelation. When any measure of Divine Truth hath been adhered to sincerely, the Danger hath always been greater in losing True Religion by corrupt Additions; and the injurious Refusals of further Revelation come to pass more through the Prejudices of that Corruption, than by humble and modest Suspensions, till God hath assured us of his further Revelations. But besides this, we may easily find, we must needs have the whole Globe of Truth, and the Horizon of the Gospel gives us the whole Heaven or Kingdom of it, as it is administered in this World; so that all further Degrees of Light, and Discoveries of it, shall be but greater Clearnesses of what we already have in the main and Substance: For, if even the New Testament, though it made so great a change, did but thus complete and illustrate Christ yesterday and to day the same, how much more may we be assured, who have the New itself, so much excelling the Old, as it every where assures us? So that we can expect a Milennium, or the New Jerusalem on Earth, only for the highest Exaltation of what we now have, till we come to Heaven itself.   

Quest. Do the various Readins, so often bandied by Learned Men, make no Abatement from the Certainty of Scripture?  
Answ. Those various Readins are such as excite and quicken Search, and yet cannot distract the Doctrine, being not able to alter the Scope, Coherence, and Design of the Context, much less to change the Analogy of Scripture in other Places: While therefore they do not that, they take away the suspicion of Conspiracy, they preserve from greater Corruptions, by turning the Eyes of Men to look every way; they show how many excellent Senses dwell near the Divine Writing, and the Bad are manifestly enough thrown off: For in main things there is so much repeated, and said over again and again, as that all such Truths may be fully presented and assured, and yet not so much be said, as might be said of the same kind, without any Tautology; for the Subjects are so rich, that even the World would be overcharged, and not able to contain the Books that would be written. Amen.    

CAP. VII. Of the Public Interpretation of Scripture.  

Quest. THat the Progress upon this great Point may be made with the best Advantage, it will be necessary to state the Amount of what hath been already asserted, viz. That Scripture is a Public and Divine Record; and, That the Proof and Evidence it is Divine, is Divine and Public also: What therefore do these two Positions arise to?  
Answ. They arise plainly to this; 1. That True Religion is at once given, unalterably fixed on Monuments of its own, and cannot receive the various Phases of Increase or Decrease, like the Moon, by new and upstart Decrees, Canons, or Anathemas. 2. That Religion is in this Sense Public, even as God himself, that it is of free and open access in the Scripture, and its Entertainment as liberal as the Light and the Fountains of Water; and no Man need wait till his Religion be drawn out of the private Repository of Breast or Breasts. 3. That the Assurance and Evidence of Scripture is very near us, when we come to treat with it; so that we need not send up to Heaven, that were to bring Scripture down from above, when it is come down already; nor beyond the Sea, to oldest Antiquity, for a Scale to it, which hath always the Broad Seal of Divinity with it; for that were to bring Scripture a second time from the Apostles and former Ages, through which Divine Care and Providence hath already passed it down to us, with the very same principal Assurance it gave them, viz. that Divine Life of Truth and Holiness that cannot be far from any one of us; for in it our Understandings and Consciences live, and move, and have their Being's, and in that Light alone see Light.   

Quest. But hath the Private Spirit of Apostate Angels, working by Corrupted Humane Nature, made no Attempt upon this Public Record, though so every way guarded, as it is, to introduce a False Religion, even under the Appearance of this Public Authority of Scripture?  
Answ. Yes; that very notorious one of Private Interpretation.  
Answ. What is Private Interpretation?  
Answ. That it may be well understood, being a very great Instrument of the False Spirit, we must proceed by degrees to the true Comprehension of it: And first, in the strictness of its Notion, it is an affixing a Sense to Scripture, or any part of it, that does not so evidently and indisputably flow from Scripture, as to partake of the Divinity of Scripture.   

Quest. How should an Interpretation be so made of Scripture, as to partake of its Divineness?  
Answ. An Interpretation is as Divine as Scripture, when it is the true evident Importance and Sense of Scripture Words and Scope, and carries the perfect Spirit and Analogy of Scripture with it, or is a Deduction and Doctrine arising from Scripture, measured by the Context by its usual ways of expressing itself, and the compare of one Place of Scripture with another, so as to evince itself to be a just and necessary Consequence.   

Quest. What is the Effect of such Interpretations?  
Answ. Every one that soberly, and impartially, and piously attends to it, cannot but be convinced and instructed by it, as the true Divine Scripture-Sense, opened and applied to him.   

Quest. How else may Interpretation be Public and Divine, even as Scripture itself?  
Answ. When there is truly a Divine Presence, and such Motives of Credibility by which a rightly qualified Person may be induced to believe, that such an Interpreter is immediately assisted by the Holy Spirit to give such an Interpretation, that else could not be found by any Created Sagacity or Industry, in such particular Places of Scripture, either from the Importance of the Words, the strength of the Context, or Scope, or in the Analogy of Scripture, comparing Spiritual things with Spiritual.   

Quest. What are to be understood to be Motives of Credibility in so great a Case?  
Answ. The Divine Sense of an Interpretation, agreeable with all those so self-evident Notions of God, and all Goodness; the Weight and Gravity of the Matter; The Authoritativeness of Scripture-Language and Elocution; Miracles; Agreement with all former Scripture; Awes upon the Conscience; Inward Illumination of the Holy Spirit, in its Sanctifying and Heavenly Influences breathing in it, and with it. These are a Divine and Public Presence, and absolutely constitute further Scripture, even as they illustrate and put a greater Splendour upon former Scripture, and complete it.   

Quest. Who were such Interpreters of former Scripture?  
Answ. The Prophets were such Interpreters upon the Law in their Time, even all that writ after Moses, who either by Histories, compiled by such Divine Inspiration, gave Examples agreeable to the Scope of the Law, or by Sermons stirred up to the Obedience of it, and reproved the Disobedience; or by Divine Meditations, Discourses, and Hymns, displayed it; or by Prophecies foretold the Government of God in his Church, and in the World according to it; but especially accommodated all things in it under Prophetic Veils, to Christ, and the State of True Religion under the New Testament: All the Prophets from Samuel, and all that followed after, as many as have spoken, foretold likewise of these days: All which together fill up wholly the Spaces of Scripture in the Old Testament.   

Quest. How did the New Testament, and the Writers of it, succeed in this great Office of Expounding and Summing up Scripture in this Public Divine Authority?  
Answ. They were above all that went before them: For, John the Baptist, than whom a greater Prophet among them that were born of Women had not risen, yet he that was least in the Kingdom of God, in the more explained State of Christianity, was greater than he.   

Quest. How is this Notion of Public Interpretation, contradistinguished to Private, made good out of Scripture itself?  
Answ. From the Apostle Peter, who expressly tells us, Scripture is not of any Private Interpretation: Whose Sense in that place is very necessary to be pursued, both as it much clears the Nature of Private Interpretation, and also strengthens the Foundations of the New Testament, as laid in the Old.   

Quest. But you know the Original Word there used, and translated Interpretation, is by some understood for no more than the Prophetic Declaration, or Interpreting the Mind of God, revealed by Inspiration; and by very many, another Word signifying Inspiration itself, or the Illapse of the Divine Spirit in those Prophetic Revelations, is preferred to the Word translated Interpretation, as the more genuine Reading.  
Answ. I know the Current of Expositors both the ways you mention; but against them both there is this great Reason: No other but Interpretation, and that strictly taken, will fit the Apostles Purpose.   

Quest. What was the Apostles Purpose?  
Answ. To assure the Jewish Christians in the Truth of Christianity, out of that more sure Word of Prophecy in the Old Testament.   

Quest. Was it not then to the purpose, to assure the Divine Original of that Word of Prophecy, and to assert its immediate Descent from the Public Holy Spirit?  
Answ. That indeed was necessarily supposed and included, or rather concluded on all hands; but not the close Point in discourse: For, the Sacredness of the Old Testament being agreed both by Jews and Christians, the Apostle commends the giving heed to it, as to a Light that shone in a dark place, a great Lamp shining when all was dark and deep Night about, till the Day of the Gospel dawn'd, and Christ, the Daystar, arose in their Hearts by Faith.   

Quest. What was the precise Mark the Apostle was to aim at?  
Answ. To vindicate the true way of Interpreting this sure Word of Prophecy.   

Quest. Why was this so much to his purpose?  
Answ. Because the whole Stream of Interpretation of the Old Testament among the Jews run against Christianity.   

Quest. Whence came this Current of False Interpretation?  
Answ. Even from whence Interpretation might seem least of all to deserve the name of Private, from the Scribes and Pharisees, Doctors of the Law, Elders of the People, who vogued themselves the Public, and so Proprietors of the Sense and Interpretation of the Scriptures; but, as our Saviour says, they had indeed taken away this true Key of Knowledge, neither entering in themselves, nor suffering those that would.   

Quest. How does the Apostle vindicate this Point?  
Answ. By a vehement Caution on those to whom he urit, to measure from the Public and Divine Original of Scripture, to the Interpretation, as necessarily to be Public and Divine also; You do well (saith he) to take heed to the Word of Prophecy of the Old Testament, as yet more sure to you than the New can be; if you do but know and well consider this first, and lay it in the Foundation, That Scripture cannot be subject to a Private Interpretation, whose Original you yourselves, together with us, acknowledge as Public as the Holy Spirit: For, can that be subject to the Will and Dispose of Man in the Interpretation, that came not by the Will of Man, but by the Supreme Motion of the Holy Ghost, in the Original?   

Quest. Wherein lies the Strength of this Argument?  
Answ. In this: If the Interpretation of Scripture be not as high as the Original, so high an Original is to no purpose: For Sense being more Scripture than Words, and Interpretation assigning the Sense, if That be Private, All is Private at the Rebound, and not Divine: else a Divine Original shall be mismatched, controlled, and even made servile by and to a Private, and often a False and Unworthy Interpretation.   

Quest. Into what Use and Effect did this Argument issue?  
Answ. To a silent calling them to compare the Manner and Kind of Interpretation used by the Lord and his Apostles, and that other of the Jewish Doctors, and then to judge which appeared Divine, and from God, which not; and they would easily give the Preference to our Lord and his Ministers, as the only Divine Interpreters.   

Quest. How then did our Saviour and the Apostles justify their Interpretation to be Public and Divine?  
Answ. By one of the two forenamed ways; either from the evident Importance of some very express Scriptures of the Old Testament, applied in the New; as David's calling Christ (who was his Son) Lord, which muzzled the very Adversaries; or by the immediate Presence of the Divine Spirit, discovering what it had treasured and sealed up in such Expressions, which Eye could not see, nor Heart conceive, till in due time the Spirit itself revealed them: The Spirit, that knows its own Depths; the Spirit, to whom are known all its own Designs, from the first Foundations or Beginning of Scripture, to the highest Stone in the Structure, or End of it: The Top is known to it in the very Bottom; the End, in the Beginning. That therefore which was seen to Men only in the Rudiment or Foundation, and seemed to mean no more, appeared at that very time to him in the Compliment, and he applies it to that Compliment, as certainly and justly as they did to the first Rudiment or Foundation: As, Out of Egypt have I called my Son, was as truly applied to Christ's coming out of Egypt, being then come to its Perfection of Sense, as it was applied to Israel coming out of Egypt in the first Rudiment; and the Divine Spirit as truly meant the last as the first, though none could know its Sense but itself, till itself revealed it.   

Quest. How could it be proved the Ministers of the New Testament had the true Key of Interpretation committed to them by the Spirit?  
Answ. By the concurrence of all things that justified the first Writers of Scripture to be Commissioned by God; Great and weighty Truth, Holy, Heavenly, becoming God, as the Author; such Speech, as none beside the Writers of Scripture ever spoke; all of a piece with former Scripture; Miracles; mighty Efficacy upon Consciences; the Glory of God; the Salvation of Souls; the abolishing of Sin, the Ends designed in all; the removing all lower Forms and Ceremonies for the time being, into a most High, Spiritual, Substantial Religion; True Peace of Conscience introduced. These, with innumerable others, concurring in any Interpretation of former Scripture, that could not else be found out in its full Meaning, do both enlighten former Scripture, and enlarge it into further and more Scriptures.   

Quest. If then our Lord and his Apostles, in Interpreting the Old Testament by the immediate Presence of the Holy Spirit, resting without measure on our Saviour, and in full measures on the Apostles, discovered that Sense in the Ancient Scriptures which was indeed deposited there, but could not be unlocked by any Created Wisdom; it will follow thence, That it is an unnecessary Labour of many Worthy Expositors of Scriptures, to press too hard in every Quotation of the Old Testament we find in the New, for a free and full Confession of all that Sense it there expresses, as if it could naturally arise from so many Words and Syllables so put together, having power and virtue by themselves to signify so high; since the Holy Spirit had a reach in them, which none could grasp or fathom, but itself; and contrived that Sense so into Words, as none could summon it but itself; and that it rested upon the Lord and his Apostles to bring it to light, and reveal it into New and Higher Scriptures; and that it appears as undeniably they did so, as that the Old Testament itself is Scripture.  
Answ. The Industry of such Worthy Persons is not to be blamed, to trace the Sense of the New Testament in the Words of the Old, as far as it is possible for them to go: But if they cannot give Satisfaction to cavilling Atheists, or Infidels, or to the Scruples of Good Men, it still remains a just Ground of Satisfaction: The Spirit, that carried, by an Almighty Hand, the Writers of the Old Testament, carried those Penmen of the New by the same also; and from one single Glance of its Meaning, that itself, with Divine Artifice, had left drawn there, it derives that full Face of Truth in the New. No more impossible than is that Sense it gives in the New, to be its Sense in the Old, than that Samson's Riddle in the Exposition, should be his Sense in the dark Cover of it in Words that could not else import it. He that created the Words in the Old Testament, and even then inspired them with that Divinest Sense, as with Life, might yet suffer it to lie entombed in them, till itself, that entrusted it there, gave it a Resurrection in the New.   

Quest. But would you have none undertake in the Interpreting or Expounding Scripture, except by Inspiration, or the Evidences of immediate Divine Presence, where either Scripture is not so express as to be its own undoubted Interpreter, or the Interpretation deduced as evidently as any Consequence by Reason?  
Answ. Far be it from me to discourage or lessen such Undertake; I rather wish all the Lord's People thus far Prophets, to search the Meaning of Scripture, with all the Helps and Advantages they can attain; and that in the mean time all those who have any part of the Prophetic Office upon them, would read and meditate day and night, to Interpret Scripture to themselves and others.   

Quest. But how is such Interpretation consistent with the Apostles so great Assertion, That Scripture is not of any Private Interpretation?  
Answ. First, Interpretation guiding itself by the plain, evident, and Self-Interpreting Oracles of Scripture, in things absolutely necessary to Salvation, displays a Body of Divine, Public Truth, which in regard of the Darkness, Inattendence, and Inconsideration of the generality of the very Professors of the Faith of the Scriptures, and much more in regard of the great Indisposedness of their Hearts to the Obedience of Scriptures, need such constant Displays by Applicatory Interpretation, and a distinct Office, to attend continually on this very Thing. And yet the main Concernment of such Interpretation lies in what is so plain, that, when opened and applied, it is impossible to be doubted of, as Scriptures Sense.  
2. Such Interpretation as may be Private in regard of its Derivation of any Doctrine from such or such a particular Place of Scripture, yet keeping itself to the Analogy of Scripture, in the plain and undoubted Sense in other Places, does still maintain the free and Public Course of the Waters of Life.  
3. Interpretation of Scripture thus guiding itself according to the evident Sense of Scripture, in its clearest Parts, and taking that as a Clew into the more abstruse Parts of Scripture, necessarily encounters much Sound and excellent Truth, nearly allied to Public and Divine, in all Knowledge, Natural, Historical, Chronological, Moral, Political, pertaining to Language and Eloquence, which makes the World more lightsome, and less subject to the Tyranny of the Prince of Darkness. How great a Light of all Learning hath broken out from the very Endeavours of Interpreting Scripture, to the Glory of the Father of Lights, the high Honour and venerable Estimation of Scripture, the much Ascertaining True Public Religion, and the Universal Good!  
4. Many great Truths, and undoubtedly Divine in themselves, that, being more at a distance from those that are necessary to Salvation, it hath not pleased the Public Wisdom of the World to give such Assurance of them, as that they should be imposed upon the Belief of all that acknowledge the Sacred Authority of Scriptures, and yet may present very large Satisfactions to the Minds of those who are assisted by the Holy Spirit, into the great Scripture-Reason, in such Points, though but particularly for themselves: They may then taste the Graciousness of God, and the Gratefulness of Truth in them, without imposing on any others, who cannot see by their Light.  
5. Yea, even in things controverted between Holy, Wise, and Good Men, in Interpreting Scripture, each part of the Controversy, when both cannot be reconciled in their Sense, yet supports and makes stronger to their Faith some grand, evident Principles of Divine and Public Truth, in which both Sides meet, and are firmly united, and to which each reconcile their own Opinions, wherein they seem to differ from such Principles, or from one another, and leave a Middle, in which they may meet one another, and wherein Persons unconcerned in their Controversies rest: Upon which Agitations yet follow great Illustrations and Confirmations of such Grand Principles, and Enlargements of Knowledge, by the very Traverses of Dispute, among Men sincerely affected to Truth, and who search into it, without the Love of Contention, without Bitterness and Animosity; but humbly, modestly, and with largeness of Mind towards those that dissent from them.  
6. God, the Friend of Universal Knowledge, allows the Soul's gratification of itself with probable Sentiments, restrained within due Bounds, that may grow from Scripture-Interpretation.  
7. And lastly, Pardons the Infirmities adhering to Humane Transactions, in this most necessary Duty of Searching the Scriptures, and overrules such Miscarriages, yea, and even the more malevolent Distempers of Men herein, some way or other, to Good; and makes them oftentimes Servants to some great Points of Truth.   

Quest. All this that hath been described, I confess, agrees with so Public and Catholic a Record as Scripture is: A Record, wherein every one that comes to it, may search his own Interest and Concern in it, and improve it to the utmost: A Record that offers and exposes itself to be understood and closely inquired into by all. But how is it secured from a multitude of Private Interpretations, when so many Interpretations, acknowledgedly Private, continually pass upon it?  
Answ. Herein it is secure; 1. That Scripture is not of any Interpretation, but it's own native Sense: It is not under the Power of any other: It stands free, and clear, far above all Interpretation of Men, to be considered by any one in itself, and not under such Interpretation. Such Interpretation does not become Scripture, nor bind any one under the Curse fixed on those that add to Scripture, or take from it. These Interpretations may be added to, or taken from, according as Men see Reasons of Scripture preponderating one way or other. This is the Freedom of Scripture, to suffer all due approaches to its Sense. This is its most severe Constancy to refuse all, but it's own true Sense.  
2. As Scripture is not of any Interpretation, but it's own Native Sense, so its Sense is of no other Evidence, but of Spiritual Divine, and truly Rational Evidence; so that if any Man does not bring such proofs of Scripture Sense, as agree with Scriptures way of Evidencing itself; and Scriptures way is not that of Private Authority, or Humane Imposition, but of Divine Authority and Presence; his Interpretation, however true, yet does not bind, as it is his Interpretation, or upon any other Recommendation, but Scriptures proper ways of recommending itself: I speak as to Wise Men, judge ye what I say.   

Quest. What then is that Private Interpretation the Apostle remonstrates against?  
Answ. All Interpretation that brings no Credentials from evident Scripture-sense, nor from Heaven, of immediate Inspiration, much more if False, or Mean, and impossible to be so derived, and yet would impale and enclose Scripture within itself, and impose itself upon the Consciences and Judgements of others, and so bring them under Bondage: That which forbids Men to Interpret for themselves, though with utmost Industry, and all the Assistance they can use, and the Imploring of Divine Assistance: That which gives out Private Oracles at pleasure, and too often most False ones, as if they were Scripture, and for its own Private sake would lock Scripture from the possibility of being Interpreted even by itself, sequestering it into an unknown Tongue, from great Multitudes of all Nations professing Jesus Christ. This is indeed Private Interpretation, and adding to Scripture, making another Scripture, which yet is not another.  
And thus are all lower Degrees of this Tyranny to be estimated, according to their several Graduations in it; imposing upon Men, as from some Scriptural Authority, what is not of the True Excellency, Spirit, and High Descent of Scripture, nor manifested in men's Consciences, as Scripture manifests itself.   

Quest. Is it not then necessary, in regard of the Confusion arising from the variousness and incertainty of every Man Interpreting for himself, and without certain Divine Evidence, that there should be some Infallible Public Interpreter, so Divinely assisted as you describe? And is it not reasonable to believe there is such a one, seeing we cannot suppose God is wanting to his Church in such a Necessary?  
Answ. 1. Scripture itself is such an Infallible Interpreter, it being in all things necessary to Salvation both clear and certain, to all but the self condemned Heretic, or Ignorant.  
2. When there comes such an Infallible Interpreter, bearing the Seal of such Credentials, as the Scripture does, we will receive him. Till such an Interpreter, so armed, comes to us, we are never the better for his Pretence to Infallibility; But all that receive him are destroyed by him, when he brings Falsehood for Truth under so great a Title; so that he becomes more an Apollyon, or Destroyer of the Church, than an open Enemy can be.   

Quest. Must we not then necessarily suppose great Tracts of Scripture lying like unknown Land, for want of Public Interpretation?  
Answ. That there may be so, cannot be denied, in Controverted or Prophetic Parts of Scripture: Yet that God hath been pleased to communicate much useful Knowledge relating to them, is most evident, and most thankfully to be acknowledged to his Goodness and Bounty.   

Quest. What Expectation is there of a Full and Certain Public Interpretation of all such Scriptures?  
Answ. It is not for us to know the Times and Seasons, which the Father hath put in his own power: But, most probably, at the time of fulfilling the great Prophecies of the New Testament, there shall be such extraordinary Effusions of the Divine Spirit, as shall expedite all Doubt, and make every thing clear, the Knowledge of which is not reserved for Heaven, to adorn the Absolute State of Persection there.   

Quest. Seeing by all that hath been said, it appears, how incongruous Private Interpretation is to Public Scripture, or that the Will of Man should be trusted with the one, and not with the other; What Account therefore can be given of Translations? May not they bring in a Private Interpretation upon Scripture, if not performed by an immediate Divine Assistance?  
Answ. Even as in the safe Conveyance of Scripture itself, and preserving it pure from gross Falsifications, so in Translations, we must leave God to be the Governor of the World, and of his Church. He hath been pleased to order the Conveyance of Scriptures into so many Languages, by raising up many to travel in the Knowledge of all Tongues, and the Keys of them, as in the Originals, to find out their Meaning, and to transfuse them into all other Languages, and that, by so many, of several Ages and Nations, as makes all Combination to deceive, impossible; and Universal Deception, next to impossible, upon the Translators themselves. These things are under his supreme Care: It is enough to us, there is brought to our Knowledge such an excellent Doctrine, rising out of so many Divine Say and Discourses, that are as so many Stars in the Firmament of Truth, clear as the Luminaries of that name in the Heavens. Why should we then be more than modestly and humbly concerned to know all the Ages they have passed through before they came to us, or all the Secrets concerning their Motion and Appearance▪ that he only knows, that calls the Stars by their Names? It is enough, they evidently and undeniably declare God to us, and assure us by their Light, by their regular Motion according to the Laws of Truth and Goodness, that they are Stars, the Greater and the Lesser differing one from another in Glory, yet all Stars, and of a truly Divine Lustre, Certain, and not Wand'ring.   

Quest. Let us now hear the Conclusion of this whole Matter.  
Answ. It rests in these two things.  
1. That the Evidences of the Divine Presence in the Scriptures, and all the principal Branches thereof, are as clear and certain, and do satiate the Soul and its Faculties, enlightened by the general Influences of the Divine Spirit, much more by its sanctifying Efficacy, even as the clearest Notions we have of Things do, and much above them: And that these Evidences are the same in the Original Scriptures, and in the Translations, for that they are indeed All Original, and not capable of any Translation, but make even Translation an Original.  
2. That as Scripture is such a Contexture, and makes up such a Book, God, the supreme Governor of the Church, and of the World in general, hath always, and does always take care of its preservation from such Corruptions as would injure those Evidences of Divine Inspiration he hath engraven upon it, not only upon the Substance, but upon the very Contexture; and the very same care he hath taken for the Conveyance of it, by agreeable Translations, to the several Nations in their own Tongue, to whom he hath vouchsafed the Scriptures themselves, or the Doctrine of them.   

Quest. Hath God wrought miraculously to these Ends?  
Answ. That need not be asserted; but he hath, by the ordinary Interposals of Providence, watchful in every thing over its own Ends, brought all to pass he in Wisdom thought necessary.   

Quest. What Visible Means hath Providence used for the securing Scriptures against foul Corruptions?  
Answ. Continual and various Copying of the Original, even in the Days of the Writers, in the very time of the Inspection and Ministry of the Prophets and Apostles; and downwards from them, both by Manuscript and Print: which various Copies being compared, though they have not to the degree of a Miracle agreed in Minutes, have yet concerted the Substance.   

Quest. What care hath God been pleased to take with regard to Translations?  
Answ. Very eminent, where it needed most: For, some Ages before the coming of the Messiah, it came (no doubt by Divine Superintendency, which hath the Hearts of Kings in his Hands, and turns them as the Rivers of Water) into the Heart of a Great and Learned Prince of Egypt, to procure the Translation of the Divine Law into the Greek, the than most known Language of the World. Seventy two Seniors of the Jews, as History most generally agrees, the Learnedest in their Native Hebrew, were employed in it. This Translation was generally and publicly received among the Jews, was approved by our Lord and his Apostles in several Quotations.  
Hereby there was at once a Preparation of those Scriptures to the most Public Notice, an Assurance of the true Import of the Hebrew Tongue, and an authorised Translation: And in the same so known Greek Language, wherein are reposed such Treasures of all Literature, is added that most Sacred Roll of the New Testament.  
And from that time have there been, by the great Industry God hath excited Men to, several Versions of the Old and New Testament, into a great variety of Languages, with strict Expository Researches, and Criticisms, upon all that concerns either the Readins, or the Sense of Words and Phrases, as well as the Doctrine contained in them; by which there might be a freer Propagation of Sacred Knowledge, and a Security against such Corruptions and Mistakes as might efface the Divine Image, or any of the Lineaments of it, in these Records, or their Translations, however differing, as I have said, in minuter Things.    

CAP. VIII. Of Tradition and Antiquity.  

Quest. BY what hath been said, Scripture and its Interpretation appear guarded by their own Divineness, against all Private and Counterfeit, as by Cherubims, and a Flaming Sword turning every way. But hath there been no Stratagem of the Adversary to undermine Divine Catholic Religion, and the Authority of Scripture, the Public Record of Religion, with its Public Interpretation; and yet that all these should seem still to rest firm upon their own Base?  
Answ. The great Enemy of God and Truth hath been wanting in no Artifice, and therefore hath fallen upon that very Method inquired of; that what could not be achieved by denying Scripture, by bringing in False Scripture, or Private Interpretation, monstrous to the Text, (all such gross Frauds being in some Times and Places exposed and exploded) might be more successfully attempted and effected, by yoking Tradition with Scripture, a Private Incertain Oracle with a Public and Certain one, and so avowed to be by the Traditionists themselves.   

Quest. What is Tradition?  
Answ. These four things concur to the making up Tradition.  
1. That from the Divine Authority of Scriptures, and the True Religion of them, which (as hath been said) it acknowledges, it borrows not only Countenance, but Occasion, and more than that, a show of Reason and Necessity for itself.  
2. That it therefore endeavours to tack and join itself to Scripture, and the Religion of it, as necessary to complete and fill it up, or to provide something more requisite to that Religion, that Scripture hath not provided for.  
3. That it having grown up from no true Root, nor risen upon any just Foundation, it hath stolen into its Authority and Reverence, by being passed from Hand to Hand so long, that its Elderliness looks like a Patent for that Authority and Reverence: And its Original (some Injudicious Devotion, at the best) not being easy to be traced, it comes to be supposed, or rather superstitiously to be suspected to be Divine; and at length, like a long told Lie, assuming to be Truth, it takes upon itself to be Divine, and to curse all those that derogate from it.  
4. That having thus riveted itself, it by degrees, like Pharaoh's Lean Kine, eats out the generous and rich Sense of Scripture, and devours the Authority of it, and yet itself remains a jejune and starved Superstition.   

Quest. Who are the great Masters of Tradition?  
Answ. They that have, under the True Religion, set up some private Diana of Profit, Honour, or Worldly Advantage, and cannot maintain it by that True Religion, they eke out therefore with Private Tradition what may support it.   

Quest. What Antidote is there against the Mischief of Tradition?  
Answ. To cleave with full purpose and resolution of Heart and Soul to the Word of God, and to that only; to have no Religion, nor any thing in Religion, but what is enjoined and recommended by Divine Authority, in that Blessed Word of God; and this is indeed to be of the truly Catholic, Apostolic, and Public Religion.   

Quest. But is the Sense that hath now been given of Tradition, the best Sense of it in Scripture-use?  
Answ. No, it is not; and the Consideration of a better Sense will much clear to us the Nature of Tradition. When therefore our Saviour discoursed of the Commandments of Men, delivered down from Hand to Hand, subsisting only upon the Private Authority of the Elders, not founded on the written Canon of the Old Testament, at that time the only Rule of Faith, Worship, and Practice, he always names Tradition in the ill Sense already given: But when the Doctrine and Rules of the New Testament, in those grand Points, were just breathing from the Holy Spirit, and not yet fixed in that abiding Canon, Tradition is so long accepted in a good Sense. The History of the Things done by our Saviour, though most surely believed, Luc. 1. 1. was first but delivered or traditioned by Word of Mouth, but afterwards written, that the certainty of them might be more fully known to those that had been before Catechised in them by Oral Tradition. All the Ordinances of the Christian Worship were first Traditions, 1 Cor. 11. 2. and the very Rules of Life were in Tradition, 2 Thess. 3. 6.  
But yet all these, though they were Traditions delivered by those that were Commissioned immediately by the Holy Ghost, and were themselves Eye-witnesses and Ear-witnesses of most Things they gave in Tradition, were yet not sealed so sure as the more sure Word of Prophecy, because they were not yet written by Divine Inspiration, though given out by it, nor generally received and assured, as so written, till the due time of Trial by former Scripture had passed upon them. The first Christians did therefore well to take heed to that former Scripture, till they had the full Day of the Gospel, as hath been before spoken.  
If Tradition than was not so sure in the first and truly pure Times of it, how much less would it have been sure afterwards, if it had continued in Tradition? All therefore of Doctrine in the New Testament was first prepared by Tradition, laid in and proved by the Scriptures of the Old Testament, either by direct Consequence, or by Interpretation from immediate Revelation, demonstrated, as the First giving of Scripture always was, by Miracles; and so all at once, and once for all, consigned over to the Posterity of Christians by Divinely Inspired Writings, so assured, so confirmed, as to leave no place for Tradition of the Best sense: There remains therefore nothing for Tradition now, but its Ill sense.   

Quest. Why might not True Religion continue in Tradition, committed all along to Faithful Men, even as it did in the Custody of the Apostles, and such Faithful Persons as they committed it to?  
Answ. Even in the time of the Apostles it was trusted no longer to Tradition, than it must needs; for the Apostle John, the Survivor of them, closed the Canon of the New Testament, that was drawn apace into Writing all along: But at that time there was such a continual immediate Energy or Efficacy of the Holy Spirit, that Truth moved every way, like Lightning, and both by its direct and strait forward Motion in Doctrine, and its reverse strokes in the Conviction of all Falsehood, Error was blasted every way: But when this Extraordinary Appearance ceased, there was then no safety for Truth, but in an unchangeable Written Word, that was in such an extraordinary Season of Miracles and immediate Revelation, settled and established, under so great a Supervisal, in the midst of so many Witnesses of all things, by their Eyes and Ears; and it being once written, and always so secured by Divine Providence, as hath been represented, it always speaks the same Things, in the same Words it first did.   

Quest. Why might not Divine Truth be committed, some more Fundamental Parts to Writing, and some, according to variety of Occasion, to Tradition?  
Answ. God, to whom all Futurity is present, who foresaw all that was necessary to be written, before he had done writing, cannot be supposed to commit his Will in part to Writing, and that upon great Reasons; and the same Reasons notwithstanding, to leave a considerable part, or so much as any one Branch obligatory upon the Conscience, to Parol-Tradition: For, if he that offends in one Point is guilty of all, there needs the same Authority, and as well assured, for one Point of Faith and Obedience, as for all the rest.  
2. It is unconceivable, what End Tradition, unconsigned by Scripture, can serve, that Scripture does not more fully and effectually take care for. Public Religion reserves nothing to be a Cabal for Private Interest, within a close Cabinet or Conclave.  
3. Whatever is supposed to be entrusted to Tradition, must either be the very same we have in Scripture, and then Tradition is needless and superfluous; for we have it in Scripture, if we duly exercise ourselves in it: or it is more than Scripture hath declared, and yet supposed to be of equal Authority with Scripture; and than it must be a Motionary and Itinerant. Word of God: But where are the daily and continual Seals and Credentials Divine Tradition had, and in a constant fresh Motion with it, as it moves; for so it had need be, in so fluid a Thing as Tradition, if it would pretend to be Sacred; and so Divinely Inspired Tradition had, while it continued in Tradition: But what Reason can be given, Tradition, as we now speak of it, was not incorporated into Scripture, as was argued before? Or that in so long a Course of Time it hath not been enroled into Scripture, as the Doctrine of the Prophets and Apostles still was? Seeing, if it had all things else, it cannot but want the Benefit of the Divine Contexture and Conveyance that Scripture hath, in Words chosen, and put together by Inspiration, and the ready, easy, and certain Access to it by all: For all are equally concerned in it. Now seeing Tradition wants all these, how can we accept it? How can we look off from Scripture, to poor upon Tradition? or what hold can we have of it?   

Quest. But how can it be, but there must be Tradition, seeing there were so many Things spoken and done, more than the Scripture contains, or the World itself could contain, if they were all written? These then being known in the first Times, have been conserved by Tradition, Tradition made valuable by those of Honourable Name among Christians, and their Discourses of Christianity?  
Answ. Granting such things so preserved, suppose them the Actions and Words of our Saviour himself, yet if not written by Inspired Penmen, they are not recommended as obligatory upon After-ages: For whatever was necessary, that we might believe, and have Eternal Life, was so written; and that not only just so much as might serve Necessity (for that the One Gospel of St. John might serve to That, itself witnesss) but also be matter of Bounty and Abundance; so that out of that greater World of Truth, than our World could receive, there was so much selected as was bountifully sufficient, and abundant to all Intents and Purposes of Clearness, Certainty, Enforcement upon the Affections, Variety, continual Exercise and Delight, that so every Christian might be throughly furnished to every good Work, to all things that pertain to Life and Godliness.  
As for all that Christ did and spoke, or that the Apostles spoke or did by Infallible Guidance, and Immediate Assistance, if it be not written, a Veil is drawn over it, and a Cloud hath received it out of our fight: It is a secret thing, that belongs not to us, but is sealed up from us, like the things which the Thunders uttered in the Revelation.  
And indeed the Wisdom of Providence seems to have dealt with all such Say or Actions, as with the Body of Moses; all Monuments of Worth and Certainty, after Scripture, in relation to them, are concealed from us: There is a great Darkness upon the History of that Time, lest we should superstitiously venerate, in place of that which is divinely written and preserved to us, the things that were not prepared for our Learning, and so, to us, but as a Body not divinely inspired, that is, a Body without a Soul. All too fierce Disputes about them are therefore raised only by Satan, the Enemy of Light and Truth, to no other purpose than that about the Body of Moses, that is, to found an occasion of Superstition, and silently to whisper, Scripture is not sufficient. And yet we see with what an eager Zeal Men are set upon such Researches, not satisfied with the Proportion of Manna allowed by God; but even as the Israelites, that gathered much, had nothing over; so may it be truly said of those that would abound beyond Scripture, in that which pertains to the true guidance of Conscience, That they have nothing over, and what they will needs keep, as such, corrupts.   

Quest. Is there Reason sufficient to support this Sentiment?  
Answ. This great Reason: If we had undoubted, but not inspired History of that Time, it could not be like the Evangelistick History, or the Acts of the Apostles to us; we should in some things want the Application and Direction to our use, dictated by Divine Wisdom; in others, the unerring Censure of even Apostolic Actions, as in that of the Apostle Peter, Galat. 2. 11. Now because our Consciences would be apt to be drawn into subjection to things of so great Reputation, and yet there would be no Divine Authority to draw them, nor Infallible Authority to support them, in which Cases it is the Absolute Will of God they should not be in subjection, God hath therefore in his Providence left that time so much in the dark, that we may trust in his written Word only.  
For separate Immediate Divine Presence from the Prophets and Apostles themselves, and there remains nothing at the highest, but the Wisdom and Prudence of Understanding, and Good Men, applying General Rules to particular Cases, Times, Places, and Events, as they for that time could best judge, and yet besides the variation of Circumstances in every Age, they themselves were as Men, subject to mistakes, as Nathan about David's building the Temple, as Paul assaying to go into Bythinia; to like Passions with other Men, as in the Contention betwixt Paul and Barnabas; to like Temptations, as in the Miscarriage of Peter before referred to: All they did and said, not shining with immediate Light from Heaven, must be tried in the Light of what themselves, together with all the other Penmen of Scripture, had written. They themselves therefore acting or speaking by way of Prudence or general Assistance, must be tried by themselves, acting or speaking according to Revelation, and special Assistance, in which only they are and aught to be Authoritative.   

Quest. But it still remains, There might be some things that were not so fit for vulgar Knowledge, and so were Secreted into Tradition apart from Scripture, and that Tradition deposited with Trusty Men, who should successively so deposit it, that it might at convenient Seasons be brought forth, as Goliath ' s Sword from behind the Ephod.  
Answ. None like it indeed, to serve a purpose: But to satisfy Reason and Conscience, nothing so improper. For, first, let these Traditionaries give clear Expositions, and such as are worthy to be acquiesced in, of the Prophetic, or otherwise Dark Places of Scripture. If they cannot do that, where is the Wisdom above the Vulgar? and why did not Tradition, without Scripture, enclose those mysterious Visions of the Revelation from Popular Inspection? But the things Tradition is employed indeed in, are quite of another Nature; either the Prelation of Men in Church-Office and Dignity, or some Rites of Worship, that should change Devotion into Superstition, or lull it into Ignorance; or some Canons, that turn Religion into Trade, or Doctrines suited to that End; or, which serves to all such purposes, a Tradition to call back all Scripture out of the Written Word into Oral Tradition, by locking it up in a Tongue unknown to the generality of Christians. And yet if there were any seemingly Purer, or more Contemplational Traditions, seeing they are not enrolled into Scripture, they must, as hath been said, give such Evidences of themselves, as Divine Revelation hath, or be, at their highest, but Enthusiasm and Fanaticism.   

Quest. But what Esteem is to be had of the Writings and Transactions of the Ancients, whom we call Fathers, Doctors of the Church, Men of eminent Holiness, great Abilities, Confessors, and Martyrs of Christianity?  
Answ. It may be easily judged, by what hath been said already, that they must be brought to Scripture, laid at its Feet, and submitted to its Acceptance, whether according to its true Sense, or not: For, if the Apostles, when the Holy Spirit was not upon them, could not exceed Humane, how much less can any of a lower Class pretend? The Fathers therefore had so great an Awe of Scripture, that they did not assume any thing to themselves or their Writings, or yield any thing to the Persons or Writings of those of the same Time with them, but according to the undeniable Sense of Scripture.   

Quest. But the nearness of these Fathers to the Days of Christ and the Apostles, must needs enable them, either from what they themselves received warm from their Lips, or from what they had from others, not quite cold, to know the Apostles Doctrine, Discipline, Manner of Life, Purpose, their Sense of the Scope and Meaning of those Things wherein they were Divinely Inspired, and so to deliver it to After-ages.  
Answ. Whatever they have spoken, or written, giving us more light and advantage to understand, and behold Scripture in its own Light, aught from them, or from any other, to be accepted with great regard; but if it do not thus, it cannot be accepted, even from the Writers of Scriptures themselves upon a single, or divided Authority: They were so bounded by the very Things, and Words, they themselves had once spoken and written by the Holy-Ghost, that all the deference to their knowledge in Divine Things above others, was to be made reasonable in the clearest Expounding what themselves and others had written by Divine Inspiration, and to be discerned in the very Writings themselves, and not to be drawn oracularly out of their Breasts, when the Evidences of Divine Inspiration were not upon them: For he that is Spiritual, i. e. that God vouchsafes Inspiration to, or pretends to it, must acknowledge all that is either truly written, or spoken by the same Inspiration, to be the Commandments of the Lord, 1 Cor. 14. 37.  
And as for the newness, freshness, and life of Truth given by Divine Revelation, God graciously providing it should remain, as Revelation left it, and the Evidences it hath done so, appearing with it; it is the same in all Ages; Divine never loses of its life, nor abates of its vigour; what it was so many Ages ago, that it abides now; what the Holy-Ghost spoke so many Ages ago, that it speaks now as warmly as then: All Divine Truth given, is after the power of an endless life, the Eternal Increates Spirit lives in it, and gives Divine Quickness to it. It is yesterday, to day, the same for ever; and so breathes its own sense in Scripture, by the ordinary Assistances it vouchsafes to Holy, Humble, and diligent Waiters upon him in this, even as it did in the first Ages, though the extraordinary Motions are withdrawn.   

Quest. But still the Gifts and Endowments of those Eminent Men, with all the Light, Truth, Grace, Learning and Reason, they shine to us with, aught to be esteemed and improved?  
Answ. Yes doubtless: For whatsoever Things are true, whatsoever things are pure, are of Virtue, and deserved praise, they are Public, and of God, wherever they are found: And whatever there is in these Elders, in their nearness to the First Times, their Holiness, their Sufferings, their great Learning, their Encounters of Paganism, their Apologies for Christianity, their Heavenliness, their Contempt of this World, all is a Donation, and a Grace of God by them to his Church, and Mankind in general.   

Quest. And does not there arise great Evidence to Christianity, and the Doctrines and Practices of it, from such eminent Witnesses?  
Answ. No doubt there does, both to Christianity in particular, and to all Religion, Virtue and Goodness in general: But yet neither their Writings, nor Practices can in any wise become Scripture to us; they all lead to Scripture, and aught to do so; they are all to be seen, and reflected in Scripture Light, and from thence they receive their lustre: For though they are a Subordinate Testimony, as hath been said, yet Christian Religion hath greater Testimony, and first enabled them to give a valuable Testimony to itself, by Communicating so great knowledge and worth to them: And besides all that hath been spoken, the Writings of the Fathers are so Voluminous, as not to be read over by the most; so doubtful in their Genuiness, that they cannot be Examined, but with great Labour, and well prepared Judgement; so disputable in their sense, that to attain a certainty in it, would cut off Time from the greater Employment of Meditation in the Word of God, day and night, where Men's Callings lie otherwise; so that to receive our Religion from hence were of too remote an assurance to any one, much more to those who have not Books, and study for their Profession: But every Man, whether learned or unlearned, is concerned deeply to try his Religion with his own Eyes, and not another's for him; and God hath therefore provided a Word nigh him, even in his Mouth, and in his Heart; and hath also taken care by stirring up so many both of the Ancient and Modern Christians, to separate themselves to intermeddle with all sacred knowledge, that there is a worthy exercise of the learned World herein, and great advantages arise thereby for universal knowledge even to the less learned, and the very unlearned.   

Quest. But did the Fathers themselves distinguish thus their own and one another's Writings from Scripture?  
Answ. It is most evident, as hath been already affirmed, they put a greatest difference betwixt the most excellent Monuments of Christianity, that were but Humane, whether their own, or others, and inspired Pages; else Clement, Ignatius, and others, might as well have been Canonised by them, as what is from them come down to us for Sacred Canon itself; and even as they did, we may see the great odds betwixt the one and the other; and as we adore God the supreme Author, so the Sovereign Preserver of Scripture, who by Divine Evidences, and by superintending Providence, hath divided the bound of Scripture at so great a remove from all the Writings in the World, whether Christian or Profane, the Apocryphal Books not excepted, which though too adventurously joined so generally in a Volume with Scripture, yet are evidently disproportioned in the Majesty of Sense, and Divine Eloquence.   

Quest. Is there no greater Authority of the First Councils?  
Answ. How many Humans soever meet, they cannot make up Divine, where it was not before; nor can a multitude of Privates constitute a Public: Divine and Public may be declared, but cannot be made so by such Contribution. All Determinations of Councils are infinitely outweighed in Value, and overruled in Authority by Scripture indeed Public and Divine.   

Quest. But in such a number of his Servants, may we not conclude, God is certainly among them, and does guide them?  
Answ. Give them all the advantages that can be given, and either we must say, they are Infallibly guided, and then we must receive their Decrees, as Scripture, and they must be attested to us, as Scripture is attested; or they are not Infallibly guided, and then their Decrees must be tried, as all Fallibles ought to be, by a Rule surer than themselves: If even Divine Revelation itself was at first tried, and found perfect; nay, if even all that God proposes to us, as from himself, comes laden with its own proper Evidences, how much more must that which is confessedly humane, be tried by that which is confessedly Divine? The great use of Councils is therefore so to debate, and bring things to a Result, by a confluence of Wisdom and Learning, that we may see Divine Truths in their own Light, in Scripture light, to hold out which they are but ministerially employed, and not to impose upon any under the name of Public; for that alone is Public, that is Divine: All Comparison of Privates among themselves, must needs be lost in this Public, before which the greatest name of Public, is but as the drop of the Bucket, and the small dust of the Balance: And the union with that true Public makes the most Private a Public; and Separation from it, the most seemingly Public, a most Idiottal Private.  
And it were very happy, if the Experiment hereof were not too evident in the Councils that have been, how little Number of itself can Contribute to truly Public, or Divine; yet the fitness of the Means is withal to be acknowledged, as ordained by God.    

CAP. IX. Of the Church-Catholick.  

Quest. SCripture, the Public Record of Catholic Religion, being thus far Establ●●●●● and Secured, both by Internal Characters, and External Care of Providence; it still remains necessary, there should be some stated Ordination of God, for the Actuating this Record to its several Purposes and Ends.  
1. Because Divine Revelation 〈◊〉 now finished its measures, there cannot be expected 〈◊〉 immediate motions of Truth, that were vouchsafed by God ●n his extraordinary Presences, but all is to be derived from, and displayed in Scripture.  
2. Scripture yet being but of the nature of a Record, it would lie still, and unmoved, and, as it were dead, if not produced and applied; even as other Laws and Records do, that are not continually executed to their proper Uses, be their Virtue never so great, if so Executed.  
What therefore is that Ordinance of God, in the Cessation of Immediate Presence, for the exposing this Record to its universal notice, and for the applying it daily to its great purposes, which is the Executing it, as far as it is to be Executed in this World?  
Answ. God hath by his extraordinary Ministers, whom he gave his Divine Revelation, and Word, first founded the Church, and, according to the Degrees of that Revelation, exalted it to be serviceable to this great End, and so to supply the place of Immediate Presence.   

Quest. What is to be understood by the Church?  
Answ. The Church is The Catholic Congregation of Mankind, called to the Faith and Obedience of that Word itself; and which being called itself, is entrusted to call others to the s●me Faith, and Obedience, and so is Governed, and Governs according to it, by daily Exercises in, and according to that Word.   

Quest. Why do you give the Church the stile of a Congregation, are not the Parts of it so distant that they cannot be Congregated in the Worship of God?  
Answ. They 〈…〉 all so united in the Faith and Obedience of this Sacred Word, and in the Worship of God according to it, as to be most properly called a Congregation in that regard.   

Quest. But still, how can the Church be called a Congregation, seeing that ●●●aks it always actually Congregated, but those very Members, that in regard of nearness one to another, are at due seasons Congregated, cannot yet be always Congregated?  
Answ. The Twelve Tribes of Israel, (that is, the Church in its several Members) always united, always ready to the Instant serving God, Day and Night, are beheld and seen by him, as in a perpetual actual Congregation.   

Quest. Why do you call the Church, The Congregation?  
Answ. Even as Holy Writing is The Scripture, and The Bible or Book; so the Church is The Congregation, by way of Eminency, the only Excellent Assembly or Congregation in the World: And indeed, upon a true account, there is no other Religious Congregation, but either a rude Multitude, or a Conspiracy and Faction against God.   

Quest. Why is the Church said to be a Congregation called by the Word?  
Answ. Because Humane Nature, uncalled, lies in the Lapse of Separation from God, in Private and False Religion, and in those Assemblies, justly branded as before, till it be recalled by him into the Church, united again to him: So that a Church is not a Natural, but a Supernatural Assembly; yet it is ready to embrace all true Nature, and the Associations of it, into itself.   

Quest. Why is the Church described to be One Catholic Congregation, when both Scripture and daily Observation assure us, there have been, and are, so many Particular Congregations, very Regular Churches, and duly so styled?  
Answ. Because the Church is of the Nature of those Things that are distinguished only by the several Accidental Receptions they find, and yet still remain One; the Catholic Church, and a Particular Church differ not otherwise, than as a Beam of Light differs from the whole Globe of Light, or a Stream of Water from the Ocean: Even the most Particular Church is in this regard Catholic, that it is united to God and Christ, that indeed give both the Name and Nature of Catholic from themselves. Particular Churches, yea even Particular Persons, truly of the Church, have every one the whole Character, Title, Promise, and Privilege of the Catholic Church, so far as they can need or receive them, even as Heaven is Entire Heaven to every single Glorified Soul: Every Lively Member of the Church touches the Head and Corner stone, and so, in him, the whole General Assembly and Church of the Firstborn, both in Heaven and Earth, and is at last consummate with them to Eternity.   

Quest. How is this Church Congregated?  
Answ. It was begun and hath always increased by Particular Persons converted and brought home to God, according to his Word, in several Ages and Successions: For the Church, as it is a Church, is not a Society form by a common Consent of Men, or by their Will, but its several Parts are added by God, so that it consists of all that are inwardly and truly of that Catholic Religion in God the Father, and in the Lord Jesus Christ, by the Eternal Spirit, all the World over, and in which meet all that have been, are, or shall be thus converted by the Word of God, as the Church is, and shall be triumphant in Glory.   

Quest. The Call then that makes this Congregation, is first to God and Christ, and not to the Church itself?  
Answ. It is evidently so: All true Converts first give themselves to God and Christ, and, by virtue of That, to the Church. The Apostles were not solicitous of any other Conjoining Men to the Church, than what most necessarily followed upon their receiving the Gospel, and were afraid of their fixing upon them that were but Ministers and Servants: We preach Jesus to be the Lord, and ourselves Servants for Jesus sake. The Corinthians heading themselves under Paul, or Apollo, or Cephas, was very mischievous; and therefore the Apostle knowing the Union ought to be only to Christ, directs himself so vehemently against it, as also against any fanciful Distinction of themselves under Christ, as an ordinary Chief of a Party, and not as the Divine Head of the whole Body in the Catholic Truth: Even as he erred, that vulgarly called Christ Good, not knowing him to be God, the Supremely, Solely Good.   

Quest. Are they all true Converts that are of the Church?  
Answ. All that are indeed the Church, are so; but all that may appertain to the Church, are not so: as all that were of Israel, were not Israel. There is a visible Profession, that is too often not sincere; yet this makes Men Of, or belonging to the Church, but not truly The Church: Many are so called, that are not chosen. But all that are truly The Church, are also truly called, and truly Converts, not only outwardly and visibly the Church, but inwardly and invisibly so too, whose praise is not of Men, but of God. In the mean time, they that are only of the Visible Church, have the Means of Grace, and are not thrown out of that Register of God's People, till the Final Judgement cuts them off: A very great Benefit in itself!   

Quest. Is not the Church then so Catholic, or General, as the Profession of the True Religion is?  
Answ. The Catholickness of the Church, as hath been often inculcated, is its Union to God and Christ, and that in sincerity. As to the general Profession, though the number of it be as the Sand of the Sea, a Remnant only shall be saved: For God will finish the Account, and cut it short in Righteousness; for a short work will the Lord make in the Visible Church: There shall be an often eating, or brousing it off, a retrenching of it again and again; it shall cast the Leaves of its mere Professors, as the Teyle-tree or Oak, when yet their Substance is in them; the Holy Seed are the Substance of it, Isa. 6. ult. not losing them, it loses nothing.   

Quest. In what sense is it then said, The Gates of Hell shall not prevail against the Church?  
Answ. It is undoubted, none can fail while they are the Church, while united to Truth, to the God of Truth, to Christ, the Way, the Truth, and the Life: It is also certain, from this high Declaration, there always shall be a Church in the World, so united, Hades, or Mortality, shall not prevail over it; and how much farther it assures the Perseverance of those that are once truly the Church, I leave the thing itself to speak. It is said, They that overcome are Pillars, that never go out of it; and, They that go out of it, were not of it; for if they had been indeed of it, they would no doubt have continued with it: And how the Church itself shall always continue, if any True Member of it may perish, is not easy to conceive.   

Quest. How is the Church ordained by God to actuate Scripture, as it is the Secord of Catholic Religion?  
Answ. The Apostle, in his Noble Description of the Church, hath laid the Foundations of our Instruction herein, in those three Honourable Titles he hath given it:  

1. That it is the House of the Living God.  
2. That it is the Pillar of Truth.  
3. That it is the Ground of Truth.    

Quest. Before the Explanation of each of these Titles, in the first place, I desire it may be determined, whether these things are spoken of the Catholic, or of a Particular Church, the Particular Church of Ephesus?  
Answ. Although I have already affirmed, That the Catholic Church differs from a Particular True Church only in the Compass and Comprehensiveness of it; yet I very willingly represent it over again in this Instance: These things are truly applied to the Catholic Church, to the Particular Church of Ephesus, to every Particular Church; nay, it reaches down to every single living Member of the Church, so far, that God makes his abode with him, dwells in him, he is a Pillar in the House of God, the Truth rests and dwells in him, and shall be with him for ever; so that he is a Ground of Truth, and hath more of the Church in him, than greater seeming Portions of it, that err from the Truth.   

Quest. If you please now to proceed in the Explanation of these Titles; and first, What is the Importance of the Churches being the House of God, for the actuating the Scripture?  
Answ. God, the most High Possessor and Owner of Heaven and Earth, places his Court, Family, and particular Residence where he pleases; and he hath chosen the Church to be this to him. This is my Rest, here will I dwell for ever, for I have desired it. Heaven is my Throne, Earth is my Footstool; where is the House you will build me? To this Man will I look, that trembles at my Word. And where God dwells, there he manifests himself: As a Master of a Family makes known in his House and Family his Nature, Will, Laws, and Government; so God does in his Church: In Judah is God known, his Name is great in Israel. In his Church he shows the Light of his Countenance, expects and rewards Services, as a Great Master, and makes known his Dislikes and Displeasure. This is brought to pass in the Church by those many Ways that God hath of bringing his Word to any Places or Persons, giving it Reception among them, and then stirring up his Children and Servants to hear his Voice, to search his Mind and Will, and to understand it; so that it is as a Voice continually behind them. In his Temple therefore, in his House, every one must needs speak of his Glory: His Word cannot lie still, for all are concerned to meditate, ponder, inquire, and discourse of it, and are by Supreme Management excited so to do; and so much as this Exercise in his Word is by any means depressed, so far God is withdrawn, and the Excellency of the Church-state lost. Now of the Church being the House of God, there was this great Type: God dwelled in the Temple at Jerusalem, as in a Palace; there was such a Diet of Shewbread, changed every day; of Sacrifices of all sorts; such Perfumes of Incense and Odours, such Officers and Servants attending continually, such Resorts of the whole Body of the People to the Court of this Great King and Princely Housholder. Together with this State, runs along in a mighty Stream, Gods showing his Word to Jacob, his Statutes and Judgements to Israel. In the New Testament, the Pomp and Ceremonial Part is wholly transferred into Spirituality; but Spirituality is not lower, but higher in the Substance of all that could be figured by these things: and the substantial part of that State, the Communication of the Word of God, is much exalted in the true Christian Church, that the Light of One Day is now as much as the Light of Seven was before. Thus the Church, as the Family of God, cannot but actuate his Word.   

Quest. What is the meaning of the Church being the Pillar of Truth? Does the Church support Truth?  
Answ. Not so; for, itself is built upon the Foundation of the Prophets and Apostles, Jesus Christ himself being the chief Cornerstone.   

Quest. How then is it said to be the Pillar of Truth? And of what Importance is that to the Actuating Scripture?  
Answ. As the Laws and Ordinances of Courts and Governments are publicly fixed, that every one may know and take notice of them; so the Church in all its Members, but especially by Deputed Ministers, giving themselves wholly to it, proclaims, preaches, and makes offer of the most Public Notice of the Word of Truth, within itself, that all the Children and Servants of the Family may be continually catechised and built up therein, and Strangers have opportunity to know, if they would apply themselves to it. Thus it is a Famous City set on an Hill, that cannot be hid; and therefore its Laws, Constitutions, Manners, cannot but in all reason be inquired of, by all that do so much as pass by it: It is a Candlestick, bearing the lofty Torch of Divine Truth. Of this the Pillars of the Temple at Jerusalem, and the affixing to them the Rolls of Divine Revelation, was an eminent Type, and alluded to by the Apostle. As therefore from a Prince come forth Edicts, Proclamations, Manifesto's, and Declarations, according to Laws, which are fastened to Public Pillars of the Court itself, and all open and conspicuous Places of Concourse; so are there in the Church the most advantageous Publications of the Divine Truth and Word, to all, both the Natives and Freeborn of the Church itself, and Ingenuous Strangers, that would hearken out the most Reasonable Proposals of Truth, or whom God is pleased to Naturalise to himself.   

Quest. What is the meaning of the Church being the Ground of Truth? And how does this actuate Scripture?  
Answ. It means nothing but the Perpetuity and Continuation of Truth with the Church, establishing itself by all that Firmness of Divine Evidence and Reason, and on those very Securities taking Possession of the Church, as the Ark of its Strength, where itself, or the God that is Truth itself, places the Soles of his Feet, as on his unmovable Footstool, for ever: Of which the Ark in the Holiest was a Type, the Footstool of the Throne of Mercy, the secure Repository of the Tables of the Covenant, the Ark of Testimony, over which the Shecinah or Glory appeared as enthroned, attended with Cherubims, and setting its Feet upon it; the place of my Throne, and the place of the Soles of my Feet, Ezek. 43. 7. For thus the True Church, against which the Gates of Hell cannot prevail, is the unchangeable Rest of Truth: It adheres to Truth; it buys the Truth, and never sells it; Truth dwells with it for ever: God never suffers it to apostatise from Truth; but by the constant holding of the Judgement, and retaining the Love and Zeal of the Affections of those that are indeed his Church, he hath settled his Word in his Church on Earth, even as it is for ever settled in Heaven. The Church therefore actuates Scripture, by finding out Reasons, debating, enforcing, defending by all Arguments, that Truth of Scripture, and so persisting in it for ever.   

Quest. Cannot then the Church fail?  
Answ. It hath been said before, the True Church cannot fail: For, the True Church is (as hath been described) the House of God, the Pillar and Ground of Truth; and that which is so, cannot fail, and God will have such a Church always in the World. If any Person, City, or Nation, that seem to have been the Church, have this Light eclipsed, the Candlestick removes; for it is only a Candlestick for the sake of the Light: and the Pillar itself shakes and falls, if the Records fixed to it are taken away: and the Palace and Court remove with the Prince, who is always with his Truth, and the lively Motion of it. So much Truth therefore, and active Display of it, so much a Church, in any Place; and the Truth removing, or lying dead, the Church removes also, or is ready to die in that Place.   

Quest. But is th●re no higher Sense of the Church being the Pillar and Ground of Truth?  
Answ. No other, but what arises from the most intimate and inseparable Union betwixt the Church and Truth; Truth taking an undefailable possession of the Church: so that wherever Truth, in that Fullness as to lead to Life and Happiness, is, there is the Church, and no where else. The True Church then may be styled a Pillar and Ground of Truth in the highest Sense, if rightly understoo; that is, Truth itself, that is the unmovable Pillar and everlasting Foundation, hath so closely banded the Church with itself, that it is One Pillar and Foundation with it. Thus the Church may be both the Building; and the Rock and Foundation, to succeeding Parts and Members of the Church: The Building, as itself rests upon the Pillar and Foundation of Truth; else it can't be the Church: The Pillar and Foundation of Truth, to the still succeeding and rising Church, as it is One with Truth itself, to which every True Member first comes and unites, and therein to the Church; even as every Degree of Building is a Foundation and Support to the still growing Building, not in itself, but as it is surely cemented to the Foundation, regulated by it, and partakes its Strength: Yet if it swerve never so little from the Foundation, it is presently a Deformity; and the more it swerves, the greater danger of the Ruin of itself, and all that rests upon it.   

Quest. May not this help to explain that so much disputed Expression of our Saviour, Thou art Peter, and upon this Rock I will build my Church, and the Gates of Hell shall not preval against it?  
Answ. I shall be glad if it may give any Light to it, and hope it may: For the Apostle Peter making that Confession of the Divinity of Christ, not singular, but representing the whole Body of Apostles and Christians, and being possessed with and by that Truth he confessed, was both part of the Building upon that Rock, and, as united with that Rock, he became Rock itself, upon which succeeeding Christians were to be built. The Prophets and Apostles are in this Sense Foundations, and the Twelve Apostles Twelve Foundations, Christ himself being the Cornerstone, in whom alone the whole Building, even the Apostolic Foundation itself, rises, in a strict and proper Sense.   

Quest. Is there not a good Security then in joining ourselves to the Church, to those that have been in the Building before us?  
Answ. No otherwise than as we join ourselves, by their Ministry, to that Foundation itself, which always lies sure, upon which they themselves must alone rest, if the True Church. For, by placing ourselves not upon them, but upon that Common Foundation, we are adjusted to the whole Building that was before us, that lies regular with that Foundation, by the Care of him who is both the Foundation, Cornerstone, and is also he that built all things, even God in Christ   

Quest. We must then seek to find the Truth by itself, and then the Church by that Truth; and not the Church by itself, and then the Truth by the Church?  
Answ. Very true: For God hath so in his Infinite Wisdom established the very Nature of Things. Truth can give many Assurances of itself to us by itself, so suited to our Faculties: The Church can give us none, but by its agreement with Truth, revealed in the Word of God. We could not have known such a Congregation as the Church at all to be, much less which it is, but by that Word manifesting itself in our Consciences, and so distinguishing to us the True Church among the many Associations in the World, each calling to us, as having the best Religion among themselves. Even the True Apostles themselves could be known to be so, and False Apostles tried and found Liars, no other way, but by this Truth, viewed, and considered singly, and distinctly by itself.   

Quest. But when we have found the Church by the Truth, may we not then deliver up ourselves wholly to the Church, as so united to Truth?  
Answ. No, by no means: We can never so deliver up ourselves; nor will the True Church desire any such thing of us, seeing its Office is not to hold out itself, but the Word of Truth; and in doing any thing else, it acts not as a Church, but as any other ordinary Society; and on no other Terms can we have to do with it: For the very Attempt to hold out, as a Church, any Laws of its own, aught to enter us into a Jealousy whether it be the True Church, which is, as a Church, the Pillar and Rest of Divine Truth only.   

Quest. What Reason is there of such a Jealousy, when once we have found it a Church, by the Truth it holds out?  
Answ. Because a Church, that hath been a True Church, may several ways decline from its State.   

Quest. How then can it he said, The Gates of Hell shall not prevail against it?  
Answ. That Prophetic Promise does not secure this or that Particular Church, but that there shall be a Seed of the Church in the World, with which the Covenant of God is Eternal: My Word shall not departed out of thy Mouth, nor out of the Mouth of thy Seed, or thy Seed's Seed, for ever.  
But it is yet further true, the True Seed, the Holy Seed, the Substance of the Church, can never utterly and finally fail in any Particular Member of it; for if it could, it were too great a violation of our Saviour's Truth in that Declaration, The Gates of Hell shall not prevail against his Church, or force that Immortal retrograde into Mortality, even that most dreadful one of the Second Death, for which a Succession of others, and in the same Danger, is but a faint Salvo, though it go on so to the End of the World.   

Quest. Who are this True Church in every Age and Place?  
Answ. They which are by True Saving Faith united to Christ the Son of God, the Rock of Eternity; and being so founded upon him, are Pillars that never remove, and a Rest of Truth for ever, having been taught, and learned it, as it is in Jesus.   

Quest. Who are the Professionary Church only?  
Answ. They that though they may, as Artificial Pillars, give some Ornament to the House of God, and offer Truth, yet not being indeed united to the Foundation, are movable, and may go out of the House. They are such as have not received the Truth in the Love and Obedience of it within themselves, and so may fall away from it: It cannot be said of them, as of the former, The Truth shall be with them for ever, having made its Edraioma or Settlement in them.   

Quest. How does the Professionary Church fall away in the Bulk and Body of its Professors, and Profession?  
Answ. The Office of the Church being to Actuate Truth, and only Truth, it may fail, either in abating the Fervours due to Truth, though nothing False or Forreign be admitted, or in receiving Falsehood, or things of a base Alloy, for Truth, and wasting those Fervours due only to Truth upon them. The one may be called a departing from the true State of a Church; the other, from the State of a True Church: and they usually meet one in another.   

Quest. How does this come to pass?  
Answ. From the Judgement of God upon the present sinful State, permitting things so to themselves, that in very few Instances it is, but that the Imperfections of Good Men, and the prevailing Corruptions of Professionary Christians, change the Holy, Lively Activities of the True State of a Church, into Lukewarmness and Formality, or by admitting Falsehood, and impure Mixtures, into Doctrine, Worship, and Discipline, corrupt the State of the Church, so that it loses its Truth.   

Quest. What becomes of the Professionary Church, when it loses the True State of a Church?  
Answ. It is, as the Prophet expresses a Civil State, or a City that hath lost its Splendour; It becomes like a  Mountain, or extinguished Globe of Light: It retains the Form, but loses the Life and Vigour of a Church, like Ephesus, that lost its First Love; or Sardis, that had a Name to live, but was dead; or Laodicea, that was neither cold nor hot.   

Quest. What becomes of it when it is corrupted, and loses in its Truth?  
Answ. It exchanges the Lively Oracles for Forms of Doctrine, and Lifeless Discourse, not of the High Spirit of Scripture: It debases pure Worship into Ceremonialness, Superstition, or Idolatry; and the Gospel Rule and Discipline it sells for a Worldly Polity; and the true Graces of Christianity, expressed in a Holy Conversation, for what is much beneath, or contrary. Sometimes it forsakes Truth in some Fundamental Article, that it swells out from the Foundation, in a Breach, ready to fall: And there is one Instance of all these in the Antichurch, which will deserve a greater Consideration.   

Quest. How does God deal with such Churches?  
Answ. Sometimes sweeps them with the Besom of Destruction, taking away both the Candlestick and Place of it together, Alienes Both to them and their Religion thrusting them out of their whole Possession: Sometimes he suffers them to continue even for Ages, yet so that their Candlestick is moved out of its due stately Positure, hardly appearing like a Candlestick, and that by the Indignation of God.   

Quest. In these Cases how does it far with the True Holy Seed, the Substantial Church?  
Answ. God chastens them to Repentance, Self-purification, and greater Zeal, in that Case of the Churches losing its Brightness and Vigour, that they may recover their first State and Work, and sets them on work to retrieve Truth lost, in that other Case of the Church's Defection.   

Quest. How is it with them, when the very Place and Candlestick are taken away?  
Answ. They are either first removed into the higher State of the Church in Heaven, or driven before into other Parts of the World, by Persecution; or the violence of the Judgement makes no distinction, but carries them Captive with the rest, though in different Baskets, as the Prophet Jeremy represents.   

Quest. How do they survive in the time of the displaced and dejected Candlestick?  
Answ. They are either called out to a Zealous Appearance and Suffering for Truth, or sometimes retired into Corners, like the Seven thousand in Israel, or the Church in the Wilderness, that they cannot appear like a Church, offering those Public Notices of Divine Truth a Church is designed for.   

Quest. How is a Visible Profession lost from Particular Persons?  
Answ. It is too often thrown up by Apostasy or Profaneness, or dwindled into a very Spiritless Form; but very often a Profession without the Power being not inconsistent with the working of Iniquity, it may pass out of this World like a Lamp burning: but being found to burn only in a small Temporary Light, without Oil in the Vessel, a Plenitude of Grace in the Heart, shutting out every Lust, it becomes a Lamp put out in utter Darkness.   

Quest. What is to be inferred from all this?  
Answ. That there is no Trust but in the Lord himself, the Truth itself, by which at all times the Church, that is indeed the Pillar and Ground of Truth, and wherein it is so, will be known to us; and in uniting to Truth, we are united to That.   

Quest. There remains one thing yet to be understood in the Description of the Church, which is, its Power of Governing, even as it is Governed by the Word of God: Under what Notions, I beseech you, is that Government expressed in Scripture?  
Answ. That Power is by our Saviour represented under the Mataphor of Keys; and the Use of those Keys, in opening and shutting, or in Binding and Losing.   

Quest. What is the meaning hereof?  
Answ. The meaning is plainly this; When the Church of Christ hath by the Key of Knowledge enquired into all the Divine and Heavenly Doctrine of the Gospel and Word of God, it hath in and according to that Word, and only so, a Power of Application of that Doctrine to Particular Cases, binding Men under the Sense of Gild, and fear of Damnation, in such or such Sins, and an impenitent Continuance in them; or of Absolving, and assuring Men of the Divine Favour and Acceptance, in a holy course of Life, and Obedience to God, and of Pardon upon Repentance, after Falls into Sin, and Disobedience; and so of Declaring and Pronouncing upon Men, as to their present State in the Church, by Excommunication, or Absolution; all these are the Power of Binding and Losing; according to what our Saviour speaks in parallel Words, Whose Sins you remit, they are remitted; whose Sins you retain, they are retained; meaning still according to his Word, the Polestar by which they are to direct all their Motions, who claim any such Power: For, only where it is declared according to the Word, is it, that what is bound on Earth, is also bound in Heaven; and what is loosed on Earth, is loosed in Heaven; there being an Invariable Agreement between what is Published from Heaven, in the Word of God, concerning the State and Actions of Men on Earth, and the Transactions in Heaven, in relation to them. He than that pronounces agreeably with that word, pronounces as Heaven does and will pronounce; Heaven binds what he binds, and loses what he loses, because he speaks the Voice of Heaven in both Cases.  
But that there should be any Binding or Losing, except in the Power of this Word, and according to it, in its Virtue, in its Truth, nothing can be more contrary to the Ends, to the Glory, to the Sovereignty of Christ. To bind any single Christian by Excommunication, and not according to this Word, is as much a Brutum Fulmen, a Thunder to no purpose, a causeless Curse, that shall not come, as for the Pope to Excommunicate whole Protestant Churches.   

Quest. What is a Particular Church?  
Answ. It is the Catholic Church in a Neighbourhood, or number of Christians Communicating one with another ordinarily; even as the whole Cotholick Church, would, if it were possible, Communicate with itself, in the Ordinances, and Worship of Christ, exactly according the to Rules of his Word; wherein this is the distinguishing Character of the True Church, that its Communion is not with itself primarily, but ●ts Communion is so with itself, as to be with the Father, and his Son Jesus Christ principally, as the Fountainhead, Centre and Rule of the Communion, and therein it holds out, and invites to its Communion.    

CAP. X. Of the Officers appointed by Christ in his Church.  

Quest. CAn there be either an Orderly, or an Effectual Actuation of the Truth, by the Church as a Congregation, without distinct and separate Offices and Officers that may attend continually on this very thing?  
Answ. It is impossible; for, an Assembly without Order, would cease to be an Assembly, and fall into a Confusion, or Rude Multitude. All Wise and Prudent Assemblies have always had Elders to preside over them; and our Lord hath ordained such to moderate throughout his Congregation or Church, to conduct all the Public Services of Religion: For all things therein are actually administered by the Ministers of Christ, the Noblest Organical Parts of the Church, like those Senses that attend upon the Understanding most immediately; Seeing Eyes, and Hearing Ears; so these upon the Word of Christ. And that they may be most fitted, engaged, and provoked hereunto, they are, even according to the very Laws of Nature, separated to their Offices, and unto all Preparations for them, by Reading and Meditation, as to their Proper Calling and Business of Life, seeing they do not pretend to Immediate and Extraordinary Inablements, or Excitations to their Service.   

Quest. What Titles or Characters does the New Testament place upon these Officers?  
Answ. Those that we have especial Respect to (for in the Deacons, if strictly taken, we are less concerned) receive Denominations either from their Work and Service, or from that Honour and Estimation due to the Faithful Discharge of such a Service. From their Work they are styled Apostles, Evangelists, Pastors, Teachers, Ministers, Servants of God and Christ, and in a just sense, of the Church also. From the Estimation and Honour due to the Discharge of their Work, and the Authority it ought to carry in the Hearts and Consciences of Christians, they are styled Bishops, Elders, Rulers, Guides, and Ensamples, as also, Ambassadors: And the Work and the Honour do so enclose one another, that they ought not to be separated, and are in their Institution the Measure one of another, extending both to Obedience, and Support of them in their Work; and the Titles are so prepared by the Wisdom of the Holy Ghost, that they ought not to be changed for any other, nor the Scripture-Language herein to be altered, for any Words not importing the same proper Sense.   

Quest. How shall the True Ministers of Christ be known, that there may be that Obedience and Submission paid to them that is commanded?  
Answ. There can be no other Means to 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 installed 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 Judgement 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 raised 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, Judgement and Approbation of the Church is to be joined 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 joined in that Famous Conciliary Epistle, Acts 15. 22.   

Quest. I desire your more full Explanation of the Public 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, proposed in all the Methods of Rational Discourse, and manifestation of themselves in men's Consciences, witnessed 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 show 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 Apostolic 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 styles 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 publicly 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 unmovably in the Word, which it is their Office to speak.   

Quest. Are not those we distinguishingly call Bishops, Successors 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 to 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 the very lest thing, but as Commanded by himself first, for than they would be Lords, which he plainly declares against, and absolutely denies to them, and that what they do as Commanded by him, they should do so in Duty and Service to the Supreme Lord, and Subordinately to his Church, as not to be called, or esteemed Benefactors for their Services; so that it must be evident, what their Superior Service is; it must be plainly expressed in the Word of God, and there at least so determinately set down, as to be deduced with greatest clearness to the Understanding and Conscience of Christians, and distinguishingly from the Service of other Subordinate Rulers appointed by Christ, that so it may be waited for, and received according to his Ordinance with Faith and Obedience.  
3. Seeing Christ appoints none to an Eminency of Service, without a suitable Eminency of Abilities, as is plain in the Apostles, and Evangelists; it is therefore reasonable to expect some extraordinary promises of the presence of Christ to those Superior Ministers, to assist them in the Conduct of their Superiority, wherein they might, above any other Ministers of the Gospel, Visibly and Experimentally make some approaches to the Eminent Assistances the Apostles and Evangelists had in the time of their Ministry, and that they have continued, and succeeded in their High Function in the Church of Christ, so, that the History of the Real, Substantial Services of Bishops to Christianity, hath come near to the Acts of Apostles, and as much excelled that of Common Presbyters, as the Order itself is supposed to do: Now without these three self evident concurrent marks of Superiority, secret invisible Characters are of no signification.   

Quest. How then is such a Succession of Bishops, in a Superiority over Presbyters, so uncontrollably deduced from Antiquity?  
Answ. Besides all other Coincident Accounts, there is this to be given. After the Apostles, there was but a Gradual Cessation of Apostolic Men, Men of Eminent Graces and Extraordinary Gifts, though not of the Infallible Guidance of the Divine Spirit for the Revelation of the Gospel, or the writing of Scripture; yet of more immediate Divine Assistances, in resemblance of Timothy and Titus, for the Confirmation of the Churches planted by the Apostles, Supervisal over them, and Care for them; and also for the further propagation of Christianity, which being but newly set out, had not arrived many places, where it was to come, and so needed some more than ordinary Assistances: Even as Miracles did not immediately Cease, no more did these Personages extraordinary in their Endowments: Such as these were worthily in a Degree of Superiority over those that had not the same miraculous Inablements, nor Knowledge as yet in Christianity. Afterwards such Manifestations of the Divine Presence by Degrees retiring, and Christianity having fixed itself where it was then to go, and the Churches settled, the best accounts of the continuing Distinction between those that were upon the same level, in regard of their Gifts and Graces were but Humane Prudence and Order, which oblige no Man's Conscience beyond the valuableness of the Reasons of that Prudence and Order. Except undeniable Holiness, Industry, and Improved Understanding recommend any Person to such Eminency. For Eminency, and being Taller than others in those Qualifications, will make any Person a Bishop, in the true sense of one, whether so ordinated or not; and cannot make him that is a Dwarf in these, truly a Bishop; however for Orders sake he may stand in the place of that Figure.  
He that excels in his Knowledge of, Obedience to, Zeal for, and Authority in the Word of God, seeing that Word conveys all this kind of Power from itself, must needs have more of that kind of Power so conveyed than others; for the more purely this Word is understood and Preached, the more Power goes out of it, and along with those that display it, and so they become Pastors of a higher Character, whether of a higher Order, or not.    

CAP. XI. Of every Man's Obligation to be wise for himself to Salvation.  

Quest. ACcording to all the precedent Accounts of the Church, it seems not only reasonable, but most necessary, every Man should be wise for himself unto Salvation?  
Answ. It is certainly so: for every Man is to be determined by the Word of God to the True Religion; to which purpose, he is to apply his Mind to search for true Wisdom, as for Silver, and to seek for it, as for hidden Treasure.   

Quest. How should Men of so great Disadvantages to such High Things be enabled to Judge?  
Answ. Wisdom assumes most justly to itself to be of so high Value, that every Man should think it worth his while, to Labour, and Travel herein; and to them that do so, it hath promised the most certain Success, even the pouring out its Spirit to them, and that they shall understand the Fear of the Lord, and find the Knowledge of God: The Things of greatest moment are not of such difficulty, but that they are attainable in the use of Right Means, under so great Promises.   

Quest. What are those Right Means?  
Answ. Bowing down our Ears to the Words of the Wise; that is, of those that by Inspiration from God have been Wise, and written their Wisdom for Future Ages; and by applying our Hearts to Divine Knowledge, upon which they come to be inlaid within us, and to be fitted to our Lips, to be agreeable and well matched to our Discourse, and not like a Parable in a Fool's Mouth.   

Quest. But are not these things spoken, and written to the Learned and Elders of the Church, that they might know for the People, and the People put their trust in them?  
Answ. No: They are written to thee, even to thee; that is, to every one, that they might have their Trust only in God; that is, find the Rock of Divine Veracity, and Infallibility, and have no need to trust in Men, but to know the certainty of the Words of Truth, and be able to answer the Words of Truth, either to those that advise with them, as Friends, or challenge them, as Enemies.   

Quest. If this was the sense of the Old Testament, it is undoubtedly much more so of the New?  
Answ. It must needs be so, as a higher, and more Intellectual State of the Church, as much freer, and clearer in its Notions of Truth: The Apostles Discourse Christians, as no Christians, if they are not able to Judge, as Wise Men, what they say: If they are not Men in understanding, if they attain not to the state of Teachers, by skill in the Word of Righteousness, and have senses exercised to discern, by an Intellectual and Spiritual Gust, Things Good and Evil; if they cannot give an Apology, or Defence of the Hope that is in them, that is, of their Christianity, to every one that asks them a Rational Account of it.   

Quest. But in things of Perplexity, and Doubt, are not Christians bound to submit to the Judgements of their Teachers?  
Answ. If they can receive and digest their Reason, and take in the Light they judge by, so as to make it their own; else if they cannot find their Reasons, nor acquit themselves from doubt, they must suspend. For a Christian is Commanded by his Lord, to call no Man upon Earth Master, or Father.   

Quest. What is the meaning of that?  
Answ. It is this very Thing, that we should receive nothing as Doctrine, or Indisputable Truth, or Precept, upon any Man's Word, that does not offer such Reason and Authority from God, and his Word, that we ourselves see Reason, not to receive it as the Word of Man, but of God.   

Quest. But is it not said, that they that have the Rule over us, watch for our Souls, as they that must give an Account for the same? If we are not to believe them, and surrender our Judgement to theirs, how can they give an Account?  
Answ. They that Rule over us, watch for our Souls, and must give an Account, as Ezekiel's Prophets and Watchmen, by giving Warning, laying Truth before us, offering the sincere Word of God in all Cases; the success of which upon Souls Converted and Saved is their Crown and Glory; and their unsuccess looks like a sorrow, to see those Souls lost, for whom they laboured in vain, and spent their strength upon them for nought; yet so, that if they have been faithful, though without success, their reward is with the Lord, and their Work with God: But notwithstanding this, every Man is so to account for his own Soul, that the very success is not a Blind Obedience to Rulers, but as is said, a Receiving the Word, not as the Word of Men, but as it is indeed the Word of God: And if these Watchmen neglect their Duty, or Seduce instead of Teaching, Men are to apply to better Means afforded by God; and if they do not, they still die in their Iniquity, and, following their Blind Leaders, fall into the Pit; which is an unanswerable Argument, that we may trust in no Man, but in God only: For if an implicit Faith could be a saving Faith, it should save those that followed such Guides, though they themselves were justly Condemned in not discharging their Trust.   

Quest. But were not the Apostles, and Prophets, to be Trusted at a higher rate than thus?  
Answ No: There were such evident Marks of Divine Doctrine always given by God, to those that desired to Know, Love, and Obey him, that even the very Prophets and Apostles were not to be received without them, nor to be believed but according to them, nay, to be plainly Anathematised, if they varied from it: Christians were therefore to judge, to try the Spirits, to search the Scriptures, whether the things spoken were so; to have recourse to undoubted Principles of Truth, that were as standards to all that came after, besides the Unction from the Holy One, whereby they were enabled to know all things necessary to Salvation.   

Quest. But is not all Humane Teaching, and Instruction, hereby taken away, and what becomes of the Ministry, the Eldership of the Church, and their Rule?  
Answ. They are all hereby Established; for they are the Ordination of God to this very purpose, to make Men see, to bring them Light, to clear things to them, that by the awakening their Judgements, the summoning and collecting their Principles, they may see with their own Eyes the ways of God and Religion; the Holy Spirit graciously adjoining itself to their Ministry: They have no Dominion over their Faith, but are helpers of their Joy; that is, they facilitate, and make pleasant the knowledge and assurances of Religion; and they Rule, by Exhorting, Admonishing, Rebuking, Comforting, and even Commanding in the Evidences of Divine Authority, on Account of which they are to be obeyed, and highly esteemed for their Works sake.  
Notwithstanding all this, no Man is excluded from his own Office to himself; for every particular Christian is in some Sense a Congregation, and Preacher to himself, as Solomon; his Conscience hath the Keys, binds, and loses within itself; nay, Christians are not excluded from Rule in the Church; when they have the Word of God on their side, they may plead and reason with their Mother, Hos. 2. 2. When they have more understanding than their Teachers, or the Rulers Rule not according to the Word of God, they that speak according to the Law, and the Testimony, even Rule their Rulers, and prove the more noble Organs of the Church; when those that should Rule it, are as the Idols Eyes that see not, Ears that hear not; or as the Idol Shepherd; a Bl●st is upon their Right hand, and Right-eye, that their Arm is clean dried up, and their Eye utterly darkened; the most naked unfurnished Christian with outward Accomplishments, that yet knows the Word of God, is among the Prophets in such a time of necessity.    

CAP. XII. Of Schism and Scandal.  

Quest. FRom the precedent Discourse of the Church, I conceive, the truest Notion of Schism may be deduced: I desire you therefore to Explain what the true Nature of Schism is?  
Answ. The Question concerning the Nature of Schism, follows very pertinently upon the right settlement of the Nature of the Church; now the whole Being of the Church consisting in its Union to God and Christ in Love, according to the Truth of his Word, and that it receives all its Members into Union with itself, by their being first united, as itself is. Schism, which is Division, must needs, in its strictest and most formal Notion, be a Division from that Truth, wherein the whole Church is one, and so from the Love consequent upon such an Union.   

Quest. What is that Truth of the Word of God, in which the Church is One?  
Answ. The Truth of the Doctrine of God, or the Unity of the Faith of the Son of God in things to be believed; and the Truth of his Law and Commands in things to be done.   

Quest. How is the Love of the Church United in these?  
Answ. It is a Love in the Truth; and hereby we know we Love the Brethren, when we Love God, and keep his Commandments, John Epist. 2. No Love, how great soever, is Christian-love; nor Union, how close soever, Christian-union, if it be not in the Truth, and Commandments of God: From whence it necessarily follows, the Schism, that is a Schism from the Church, must be a Disunion from the Faith of the Scriptures, and the Love springing from that Faith; and there is no danger of any other Schism from the Church, as it is a Church.   

Quest. How does Schism differ from Heresy?  
Answ. Heresy in the highest Sense, and worst Sense of it, is a Disunion from Truth in some Fundamental and Grand Concernment of Religion, either in the Doctrine, or Commands of God, so that a Man is subverted, and sinneth, and must needs be Condemned of a Separation from the Assembly of Truth, both by himself, and the Thing itself; and that both as to Faith, and Christian-love, he is so separated. Schism is a Disunion in some less momentous parts of this Truth, under an apprehension of a greater moment, than there is indeed in the Causes of such a Disunion, and a proportionable abatement of Christian Love arising from it.  
All Heresy therefore includes Schism, but all Schism does not rise up to Heresy.   

Quest. Are these the Scripture Notions of Schism, and Heresy, according to its use of those Words?  
Answ. They are most agreeable with the Sense of it, but the words were not so set, solemn, and formal in Scripture, as afterwards in Ecclesiastic Writers; for Dichostasyes', or Division into two or more Parties, and Contentions, are by the Apostle used to the same Sense as Schism; and Heresy sometimes signifies no more than a Sect or Division, though that is remarkably used in its worst Sense by both the Apostles Paul and Peter.   

Quest. Is every different Apprehension, and Practise ensuing upon it, though distant from Truth, immediately to be Condemned of Schism?  
Answ. By no means; if it be a Modest and Humble Distrust and Suspension concerning the Truth, and Command of God, in some things of smaller moment, and doubtful; yea though it comes to a positive Determination, so far as a Man's judgement, and yet erroneous, can at the present discern, it cannot be branded as Schism, if there be no stress laid upon the Thing beyond its desert, if the Union in the greatest and clearest Truths and Commands remains firm, and the Love due to such an Union with the Church of God, be sincere and fervent; yea even Dissent in greater points thus qualified, and free from ill practice, hath not been rigidly censured for Heresy.   

Quest. Is there no danger then of running into Schism, if there be an Union with Truth?  
Answ. In this Sense only; when the weakness or misapprehension of others are rated against them beyond their Merit, and without regard to the greater Truths they agree in, and the Love due to them, upon Union in those greater Truths is withdrawn, or the Spirit of meekness in endeavouring to restore the Erring Christian denied. This may be justly esteemed like Schism, as it recedes from the just value of Great Truths, and from the Charity of Christians upon Union in them; but no Man is to espouse any Man's Errors, or to receive even Truth by an implicit Faith, for fear of Schism; in things that carry not a broad Evidence of Divine Truth, there is great scope for Modest Suspensions▪ and even Dissents, without Imputation of Schism; for Truths of magnitude either in Doctrine, Worship, Practice, or Discipline, are too bright to be refused by sincere and honest Minds, after due admonition.   

Quest. Wherein lies then the great Evil of Schism?  
Answ. That Schism, and the Evil of it, may better be understood, I will set before you the several Instances of Schism in Scripture, and the Evils noted by the Apostle in each of them.  
1. The first sort of Schism, is the Disunion in the sincere Doctrine of the Gospel, and bringing in upon it the necessity of the Judaique Rites to concur with it: This the Apostle to the Romans, Rom. 16. 17. calls making Divisions, or Parties, beside, or contrary to the Doctrine received: The great Evil of this adding to the Word of God, is, that it lays Scandals before Men, and draws them into this great mischief, that instead of the pure nourishment of Divine Truth, all runs into this over-beloved Sentiment, and so deprives the Soul of the true and vigorous Spirits of Truth; and also the Service due to True Christianity is drained away, and consumed upon this private Opinion, which is indeed the mischief of all Falsehood in Religion, and Devotion in Things not appointed by God, who only can prescribe what is truly fitted to our Good, and bless it with suitable Effect: Miscarriage from Divine Truth is always found in Schism, with this mischievous Consequence, that it deceives the Soul with a Cloud and Wind, instead of Truth and solid Good.  
2. A Second kind of Schism the Apostle Notes, 1 Cor. 11. 19, 20. was the Disorder in Divine-Worship, in that great Ordinance of the Lords Supper, wherein they that were reproved were necessitated to withdraw, and to stand apart for the manifesting themselves in the purity of that Worship and Service, for the very honour of it. The great Evil of this Schism is, that it brings in a necessity of divided Parties in Public Religion, and the Duties of it, seeing good Men must separate from such Corruptions, and stand at a Distance from them, on Account of which Religion itself is dishonoured, as if it were a Jumble of Sects, and gave an uncertain sound; and further than that, is charged, as if it were but a Sect itself, because it stands by itself: Thus Christianity was called, This Sect, and the Sect of the Nazarenes: Idolatry damns the True Worship of God, as a Heresy from itself, and the False Church charges the truly Publick-Assembly with Schism, and a Private Religion.  
3. Another Degree of Schism the Apostle taxes in the Corinthians, 1 Cor. 1. 11. c. 4. 3. was, that this one entire Profession of Christianity in the one Universal Church of Christ, they thought, aught to be shred into little Fraternities, under the Names of some prime Minister of Christianity, or even under the Name of Christ himself, as an ordinary Master of a Party, except we will understand, that, Those Approved, who stood firm in Christ alone, were manifested, and stood alone, by being at a distance from the Schism of others, and so appeared, as was said before, like a Schism themselves. Thus vain Philosophy parcell'd out itself under its great Masters. The great Evil of this, is, that it raises Feuds, Contentions, and Factions, as if this one Integral Christianity could have distinct Interests, and some engross one Interest, others another: Whereas the Apostle thus reduces this Schism; all Ministers, saith he, with all their Gifts, Graces, and Functions, are the whole Churches, without any cantoning, other than, that Order and Conveniency requires the more constant administration of Religion, in certain Congregations with their Elders. Cephas, the Apostle of the Circumcision, was the Corinthians, though Gentiles, as well as the Apostle of the Gentiles, Paul himself; and not only the Church's Ministers, but the whole World, and the Cargo of Light and Truth in it, are the Churches. Every Truth, every Ordinance, every Minister, whether of Truth Natural, or Revealed Religion, with all the happy Effects of them, are all the Donation of Christ to the Catholic Church, whose the Catholic Church is, and no Ministers whatever; and Christ is Gods, who is the Foundation, Centre, and Supreme Head of this Unity, and Union.  
4. The last Instance of Schism (I find in Holy Scripture) is intimated to us, under that curious Parable, 1 Cor. 12. 12. of the Wise and Excellent Temperament betwixt the several Members of the same Body, set in different Degrees of Dignity; the less comely parts have more abundant Comeliness, and those that we think to be less Honourable, on these we bestow more abundant Honour, that there should be no Schism in the Body, but that the Members should have the same care one for another; under this Elegant Shade the Apostle teaches, that a neglect, and a contemptuous overlooking the Rights and Interest of the lower and less Honourable Members in the Church, incurs the guilt of Schism, as arguing the want of that Compassion, and Feellingness, that springs from the head of the Church, down through the higher, to the meanest of his Members; for no Man ever hated his own Flesh, even the meanest, and lowest part of it, but nourishes, and cherishes it, even as the Lord the Church. They therefore, that carry the greatest Grace, and Honour in the Church, should invest the least comely Members with more abundant Honour and Comeliness, in the most humble Christian Condescensions, and kindest Treatment, covering all their defects, in Imitation of God, who hath given most abundant Honour to that part which lacked, and being more tenderly careful of deferring to them the utmost God hath allowed them: On the other side the groundless, and unreasonable Repining and Discontent of those Inferior Members, that they are not the most noble parts, is Schismatical also; not feeling the Glory of those more excellent Members, as their own Glory, with delight and complacency, even till it rises up to the Glory of the Head Christ, and God. To be perfectly united therefore in the same Judgement and Mind, and to speak the same thing God hath spoken in his Word, and herein to Love one another; to observe the same pattern of Worship given by God himself; to look upon ourselves, as only Christ's, and all Ministers to be the whole Churches, given it by Christ alike, so far as God gives us opportunity to enjoy them; to rejoice in the Honour of the highest Members, and to Honour more abundantly the meanest, as being all the Body of Christ, and so tempered by him; and wherein we cannot in this State of the Church come up to the exactness of these things, yet to perform thus in the greatest instances of each of them, and in the smaller to tolerate, and forgive one another, these are our security, and certain preservation from Schism.   

Quest. Is there not another sort of Schism yet to be spoken of?  
Answ. No other that I can find spoken of by the Scripture.   

Quest. Is it not Schism, when the Church, or that part of it, wherewith we are conversant, prescribes Indifferences, to make orderly and decent the Worship of God, and any Christians separate themselves into particular Assemblies, to Pray, to Hear, and Speak the Word of God, to Admininister Sacraments, that they may be free from such prescriptions? For this is setting up an Altar against an Altar, and one Part of the Church against another, what can it then be, but most notorious Schism, and so esteemed in all Antiquity?  
Answ. I know not whether it is at all Schism: I am sure, if things were rightly managed, it were the least Guilty kind; for there being an Union, as is supposed, in all things that are Commanded by God and Christ, if there be that Value and Love for one another in those things wherein they unite and agree; a desire of Interest in, and benefit by one another's Prayers, and a Joy in the Gifts, Graces, and Spiritual Abilities one of another, a care mutually to impart, and receive the benefit of them, as far as may be; such an Union in things Commanded by God, shall overrule the little distances in indifferences, and no more divide, than Worshipping God in different Congregations, by reason of Distance of place; or the Church of God using differing Circumstances of Worship in different Countries and Places.   

Quest. But what, if besides these mere and simple Dissocations of themselves, and use or non-use of these Indifferences, there be Anger, Strife, Emulation, Bitter Zeal in one against another, as is generally and usually seen, do not these sour Passions beget Schism?  
Answ. Wherever these are found, they must needs amount to that kind of Schism; That Christians do not love Christians in the Truth, and in keeping the Commandments of God: Since it is supposed, that each part are united in the Fundamentals of Faith, and Divine Commands; upon which ought to flow, from the Love every sincere Christian hath to God and Christ in these, love to one another also: For Faith worketh, or is effectual by Love; and this is Love, that we keep his Commands: This Love therefore must needs to all united in these mighty things, wherein True Christians are united, surmount the disaffection that arises in the Disunion about Tything, Mint, or Cummin; or else we must value our Confidence in small things, or our Doubts about them, above the clear and undoubted Truths and Commands of God, which must indeed needs be Schismatical in both parts, or on whatever part is be found.   

Quest. But seeing these Contentions are so hard to be avoided in the midst of different Judgements, and especially divers Practices of Christians, and in so distinct Congregations, and that in the Eye of one another; and further, that the Assemblies of Christians together ought to be as Universal, Numerous, or at least as Free, and Mutual, as is possible in regard of nearness of place one to another, for that it is most for the Honour of Christianity they should be so, and most advantageous to the imparting Spiritual Gifts and Graces between all the Pastors, and People; seeing all this is so undeniable, how can separation from the Assembly of one another, do less than carry the guilt of Schism?  
Answ. There can be no Schism in keeping close to the Doctrine and Commands of Christ, without adding or diminishing, turning to the Right-hand or to the Left; for therein, as hath been often said, is the Bond of the Church's Union, therein alone is the Church a Church; and the Peace lies enfolded in the Truth; the more than the Considerations forenamed are pressed, (and they deserve very earnestly to be pressed,) the more absolutely necessary it is to stay in the Doctrine of God, and the Commands of Christ, or (which are as truly the Commands of God) the Dictates of Nature: Nay, it is better to allow Men a Suspension of their assent to some Truths, and of their Compliance with some Commands, that are but upon the outward skirts, and marches of Christianity, and so not so evidently revealed, than rush them upon a precipitate belief of a blind obedience; the plainest things, (and those are always the most necessary) being the safest to pitch Christian Communion severely upon.   

Quest. But may it not be reasonably supposed, that according to the Constitution of Church Governors by Christ, they have a Power in things neither Commanded nor Forbidden by God, to interpose their Authority, and to determine them this way, or that way; and that Obedience cannot be refused without Schism?  
Answ. There are very great Reasons against any such Supposal.  
1. The Apostles, the Highest Authority under Christ, as will be easily acknowledged, had Commission only to teach the Observation of things Commanded them by the Lord himself.  
2. There is a constant Disclaimer in the Gospel of any Despotic, or Lordlike Power in Church-Rulers; Christ expressly Compares the Power he gave with Civil Powers, and Resolves, it shall not be so among his Disciples, as was among them: He says, the Chief among them shall be Ministers, and Servants, delivering the Will of their Lord, and not Lords themselves; they must have no Will of their own to promulge: They profess they Preach Jesus the Lord, and themselves Servants for Jesus sake; Servants of those they Preach to, as they Minister to them the Divine Will; not Lords over God's Heritage, but ensamples of the Flock; Ambassadors, delivering only the Messages of their Master, and beseeching Men: But if the whole scope of Indifferent Things were given them for a Dominion, how great would it be?  
3. These Circumstances in Religion may grow so bulky, and cumbersome, and make such a Medley in it, that no one would know what Religion itself is.  
4. The Free Votes and Suffrages of Christians in all things they receive, as most con-decent and convenient, is that more abundant Honour God hath given to the meanest Members of his Church: Thus the whole Affair in that Council, Acts 11. was managed by not only the Apostles, the Elders, but the Brethren also; each according to their Station, and Situation in the Body the Church: For that there may be no Despotique Power; what is Commanded by Christ, must be so represented, that the Evidences it is so Commanded, must be duly Represented, and the Divine Authority sufficiently remonstrated; what is of Advice, and Conveniency, must be carried by free Suffrage, and Consent.   

Quest. But still the Church being a Society, and the best of Societies, it must be Subject to the Laws of Nature concerning Society; and what is carried by the Votes of People, being always subject to Turbulence, and Confusion; have we not great Assurance, seeing Christ reversed nothing Natural but confirmed it; that there are many things not written in Scripture, but left to their necessity and expediency according to Nature's Laws, and so what is nearest to Monarchick, being farthest from Confusion, the Rulers of the Church, and among them the Bishops, aught to determine all things neither Commanded nor Forbidden by God?  
Answ. There is in the Church the perfect and absolute Monarchy of Christ in his Word, and besides this, there is no other, nor can the Laws of Nature dictate any other; there is one Lawgiver, who is able to save, or destroy, and there need not any more Masters, for more would certainly breed Confusion; whatever therefore is clearly according to the Word of God, or to be made out to be so, whatever is the evident Dictate of Nature, as distinction of Sexes, 1 Cor. 11. 3. in their public appearance in Religious Assemblies; administration of Divine Services in a known Language, 1 Cor. 14. v. 5. the speaking of one Prophet only at once, and not in a Confusion of Voices, v. 31. All such Natural Order, and Decency, or whatever is of Indisputable Decency, according to the Manners and Custom of our Native Country, these are the utmost Bounds of Prescription: All things else are to be Comprimized by Agreement, and Suffrage, and even these necessary things are to be Managed by Doctrine, Rational Convicton, Exhortation, Admonition, Rebuke, and even Charge and Command with all Authority in the Evidences of the Divine Word, and Will, and no otherwise: For this, I say again, is the more abundant Honour, the Rulers or more Honourable Members of the Church are to invest the lowest with, to Circulate with them the Life, and Spirits of Truth, by transfusing the Advantages of all the Light and Knowledge they have, that they as Living, Wise, and Intellectual Members also, may judge what is Commanded them by God, and not be as Fools, or Lifeless Members: For what Blood, Spirits, and Life are in the Body, that is Spiritual Wisdom and Understanding in the Will of God in the Church: And in all Indifferent things, the very same Freedom the Foot hath to represent to the higher Powers of Nature, what offends it, and is immedately heard; the very same Power the lowest Member of the Church hath to remonstrate to the Higher, what Scandalises it in the accepting this or that Indifferent Ceremony, and it ought as feelingly, as immediately to be heard: For as the same Soul is present to all parts of the Natural Body, so the same Spirit of the Head of the Church animates his whole Body, the Church; which is the Fullness, or Compliment, the Receptacle of his Fullness, the Fullness in which he will appear Full, and Complete, who fills all in all: As therefore the Head itself feels by this Spiritual Union, so are the Eyes and Ears, the Higher Members of this Body, to do: And if they do not so feel, it argues an Interruption between them and the Head itself; for that most concernfully reciprocates with the whole Body, and the extremest part of it; and so does every part inliven'd by him also, if there be no Intercision, nor Obstruction betwixt it and the Head.   

Quest. Is there yet any further Reason against a Power in the Rulers of the Church, for imposing in things of indifferency under the Names of Decency and Order?  
Answ. There is the great Reason of the Mischief of Scandal, to be added to all that hath been spoken.   

Quest. What is to be understood by Scandal?  
Answ. Scandal is a Subject of Discourse of too large a Compass for the present purpose; but as it is strictly to be adjusted to it, it may be thus understood: Scandal is that Hurt, and Grief, a Man receives in Submitting either to Humane Example, or Imposition, in things of themselves neither Commanded nor Forbidden by God, when the Conscience is in doubt whether that which is required to be done, be not displeasing to God, and forbidden by him, or that which is required to be omitted, or not done, is not pleasing to God, and Commanded by him, and yet submits itself to be led by that Example, or Commanded by such Impositions, and so falls into Sin, and under a wound of Conscience.   

Quest. When the thing is indeed neither Commanded, nor Forbidden by God, how can it be changed by the Conscience being in Doubt concerning it?  
Answ. Because the Conscience is that complex, or congregated Power of the Soul, wherein are preserved all the Doctrines to be believed, and Rules of Action, to the end that it may observe, and direct, how the Soul is to Govern itself, and square all its Actions to the Will of God; and that it may comfort or check the Soul in doing Well, or Ill, according to those Doctrines, or Rules.  
Wherein then Conscience is mistaken, and misjudges either way, against that which is Commanded by God, or for that which is forbidden by him, there is nothing to be done, but to reduce Conscience to its Right Rules, which is the Will of God in every thing, revealed in his Word. But in things neither Commanded, nor Forbidden, if Conscience be apprehensive of danger any way, this is the Honour and Dignity that God hath conferred upon Conscience, as his immediate Vicegerent in the Soul, and carrying his Authority, (by always presenting it in his Word, and Command,) that a Man should suspend his Action, wherein Conscience is not satisfied, and at rest concerning the Goodness of the Action; and this is the Honour which those that are above, either in their Authority in the Church, or the strength of their Understanding, Gifts, or Graces, should bestow upon those that are below, that they should not either by their Authority, Influence, or Example, Scandalize the little ones, or the weak, that are so, either in regard of their low Station, or the weakness of their Gifts, and Graces, that is, draw them into the Sin of doing any thing, of which Conscience hath a mistrust of displeasing God in so doing, in regard, that it both weakens, and disables Conscience in the discharge of that Trust reposed in it, for the carrying on the Soul in a Christian Course, its Authority being violated, and prostrated in the reverence due to it, and disturbs the Peace and Comfort it ought to Minister to the Soul in that Course: For by this sort of Scandal, the Apostle Witnesses, the Weak Christian falls into Sin, his Conscience is defiled, is wounded, is grieved, is made weak: All the mischief of which, the value of indifferent things is not such, as that it can answer, and make recompense for; and so to sin thus against the weak, is to destroy them for whom Christ died, and therefore to sin against Christ; which is the reason of those weighty Discourses of our Saviour against Scandal, Mark 18. and of the Apostle, Rom. 4. and 1 Cor. c. 8. and cap. 10. which being compared, give great light one to another.   

Quest. But it seems, that a Conscience only in doubt, might be settled by the Advice, Example, and Authority of those that are the Elders, or Eminent Members of the Church; for when Doubt supposes the Conscience inclining neither this way, nor that way, in itself, but standing between both, or sometimes moving to one side, and then to the other, the coming in of those Considerations, taken from the Example and Authority forenamed, should give an over-weight to that side on which they fall?  
Answ. Yet on purpose to show the great Dignity of Conscience, and its Government, without which approving, and directing accordingly, even Obedience to the Divine Commands wants the just Compliment of a Good Action; and also to show of how little moment in Christianity, all things are, not under a Divine Sanction, the whole weight of the Apostles Discourse is hung upon a doubting Conscience; a Conscience in doubt concerning things indifferent, when urged either way.   

Quest. But are not all Sinews of Government hereby cut, and dissolved, even of Civil Government; for Conscience may be in relation to such Commands dissatisfied?  
Answ. As Scripture every where supposes the whole Government in the Church of God to be confined within the Monarchy and Word of Christ, and nothing to be Imposed or Forbidden but according to that; so it doth every where disinterest the Church of Christ to judge or intermeddle in Civil Government, or Things pertaining to it; it supposes Civil Powers will oblige to, and determine Indifferencies in Civil things, this way, or that way, as they please, and therein exercise a Lordship; but Christ having declared, it shall not be so among his Disciples, does yet Command by himself, and his Apostles, all Obedience to these Principalities and Powers, even thus Commanding, if not against God's Command directly, so that in all such things the Doubting Conscience is only to be instructed in its Rule and Duty, but can have no more Relief against Obedience to Civil Commands, than it hath against Obedience to the Commands of God, when it is mistaken about those Commands; for such Obedience to Magistrates, is Obedience to the Divine Command.   

Quest. There appears so near an Affinity in the Commands concerning Indifferent Things, of those that have Rule in the Church, with the Commands of those that have Civil Rule, that the one may be a Measure for the other; or wherein is the difference, especially when they join in one in their Commands concerning these Indifferoncies?  
Answ. The Commands of Civil Authority concerning Indifferent Things in Religion, deserves a particular consideration, for which a proper place shall be reserved. But that the Church is such a kind of Political Regiment, that should set up for itself, as one of the Polities of this World, by Canons and Constitutions of its own, not founded in the Word of God, but introduced on other pretences, and that if Christians do not Submit to them, they should be accounted Schismatics; and Excommunicated as Heathens, if they do not hear the Church, that is, the Rulers of the Church, thus Ordaining in their own Wisdom, and all this by the Charter of the Keys, or the Power of Binding or Losing, is as gross a Forgery, as Popery hath any in this Point: Indeed if there were such a state of things, there were reason to believe the whole Church should by proper ways and means, found out by Christ, be modelled into one universal Uniformity of Government and Ceremony, seeing the whole Church is but one, and that the Roman, supposing it had not so grossly contradicted the Laws of Christ, might sooner pretend to be the Metropolis of it, and the Bishop of Rome the Head of the Unity, than any other, it being the first Imperial City that was famous for Christianity.  
But how little Uniformity is to Christ or his Kingdom, in those things wherein he hath not interposed at all, but left Christians free, and intended they should be free, appears in the Ununiform Unity of the History of the Evangelists concerning his Life, Doctrine, Death, and Resurrection. To suppose therefore the Church to be in this manner Uniformed by the Prudence of its Governors, is to turn it so far into a Civil State, and the Bishops of it, into Lay-Elders.    

CAP. XIII. Of the Antichurch, and its Opposition in every Thing to the True Church.  

Quest. IS there not an Antichurch, or Antichristian-Church, that stands in Opposition to the True-Church?  
Answ. There is, and hath been so for many Ages, and that hath taken upon it in the most Public way, to be the Church of Christ, the House of the Living God, the Pillar and Ground of Truth.   

Quest. With what Advantages hath it been armed thus to take upon itself at all the Name of a Church?  
Answ. It having risen out of the True Ancient Apostolic Church, that received the True Christianity from the Apostles at Rome, and the Faith of which, as the Apostle Paul witnesses, Rom. 1. 8. was spoken of throughout the World; it hath retained the Scriptures, and the Fundamentals of Christianity, the Writings of the First Christians and Apostolical Men, and so hath continued to do from that very time of the Apostles to this Day, and hath also actuated the Truth of the Scripture, and those Fundamentals of it, according as its Interest hath led it, in some Ages more, in some less, as shall be presently more discovered.   

Quest. Having then the Scriptures, those Fundamentals of Christianity, and the Discourses of the Ancient Fathers, and Doctors upon them, in such a length of time, with what reason can it be looked upon as an Anti or Antichristian-Church?  
Answ. With very great reason, because by a multitude of Additions, foulest Idolatrous and Superstitious Corruptions, and false Interpretations upon the Scriptures, the Fundamentals of Christianity, and the Discourses of the Ancients shamefully interpolated, and by Spurious Writings under their Names despited, it hath turned whole Christianity into a very contrary thing to itself: while therefore it holds those points of Christianity, and the Records of it in veneration, and yet supports all its Falsehoods thereby, it becomes perfectly an Antichurch, or Antichristian: It hath in regard of those Articles of Truth it holds and actuates, so much, as to have the Name of a Church, and Christian; and yet having them so falsified, corrupted, and changed from themselves, it becomes a Mock-Church, a Mock-Christianity, that is, an Antichurch, and Anti-christian, in despite of the True-Church, and True-Christianity: And as to its Actuation of Truth, it hath so Actuated Truth, as to Actuate by Truth its own Falsehoods, and Lies upon Truth.   

Quest. How then did it rise to such an Eminency and pretence of being Catholic and Public?  
Answ. The many Concurrences of Divine Providence, under his deep and unsearchable Judgements in the Government of the World, in relation to that state he had appointed for his Church, I leave to the History of the Church and Roman Empire in those times; by which may be understood, how the Papacy took the advantage to Exalt itself, not only above the Episcopal Chairs then in an Ambitious Contest for Supremacy, but above all that was called God, that is, the Imperial Power itself, and so set its Foot upon the Necks of Christian Princes throughout the World, till the great Cheat began to be detected; and all this, by and upon pretence of being the Vicar of Christ, or the Head of the Catholic, that is, the Roman-Church.   

Quest. These things I confess not so convenient to my Inquiry; I desire only to know, how, in the middle of so many horrible Corruptions, this Antichurch could be so bold, as to vaunt itself the Universal Church of Christ.  
Answ. Taking the utmost benefit of its Antiquity in the Christian-Faith, and Fundamentals of it; and especially of the Conspicuousness and Famousness of its State, and in the mean time the Corruptions growing up by degrees, and not so observably as at once, (for Papal Rome was not built in a Day,) It usurped the Keys of the Kingdom of Heaven as its own; the Key of Knowledge, in its Infallibility; the Keys of Power, in opening and shutting Heaven Gates, so as that in the Darkness then overspreading the World, and the Church, Ignorance, the Mother of False-Devotion, so bewitching the Minds of Men, that they all wondered after the Roman-State, as new modelled under the Beast Armed with two Horns, like those of a Lamb, counterfeiting Power from Christ the Lamb, but that spoke as a Dragon, pursuing all its pretendedly Christian Decrees with the extremest Salvageness of any of the greatest Earthly Tyrants, but all under a Mask of the Catholic Apostolic Church, by which Fascination of Zeal to the most excellent Religion, though so Vitiated, Princes and People Surrendered their Power to this great Sorceress, using at once all the Frauds and Cheats of False-Prophesie, and the Arts and Policy of the most Designing Universal Monarchy: Thus while this Antichurch stole into Power by the best appearances of True-Religion, and secured it by all the Blandishments of a Meretricious Religion; it found itself so strong, as to force its False-Religion by its Power; and using both together, raised the Grandeur of both a Secular and Spiritual Tyranny to such a height.   

Quest. But how did the True-Church in this time Actuate Truth, or agree with those Characters of being the House of God, the Pillar and Ground of Truth?  
Answ. It was by the might and prevalency of this Secular and Spiritual Tyranny so suppressed, that it was in a manner known only to God, who reserved a number to himself in the midst of so great a Defection, wherein that promise was made Good, the Gates of Hell shall not prevail against his Church: Exposing and Actuating Truth, pure from those Corruptions, is hardly and very hardly to be found in History, in any of the Lines and Motions of it, in the most dark and dolesom period of that Defection.   

Quest. How was it with the True-Church recovering itself from this great Darkness?  
Answ. God raised up by extraordinary Measures of, though but an ordinary presence, such, who by Indefatigable searches into his Truth, and Word, and those Records of Christianity that Antichurch was concerned to preserve, because, as was said, it could not without so much of a Church, be an Antichurch; and by bold Publications of it, shook so that Enchanted City, that a tenth part of it fell: And by the great contrivance of Providence, even the chief of that Antichurch were forced, by way of Repercussion, to raise greater Light, by endeavours to defend themselves, from Scripture, Antiquity and Reason, by the Summons of all, that Learning, Wit and Industry could levy in their Defence; so that they were necessitated to awaken out of that Barbarity and Ignorance in which they had been so long drowned, and to Actuate even Truth more fiercely, that they might together with it make as potent and prevalent as they could, and give countenance to those great Falsehoods they had interwoven with it: From all which broke out such a light in the World, that Princes roused themselves, and no longer crouched down under such an intoxicated Servitude, which had long galled and pinched them, but that they knew not how to rid themselves from it, till the Sorcery was laid bare, which still gave greater scope for the display of Truth.   

Quest. Can the Scripture be inconscious, or silent concerning so great Revolutions in the Church of God, as these?  
Answ. It is in all True Reason most impossible; and therefore it is a mighty Argument, that those great places of Scripture, that do so notoriously agree to such a purpose, as the Discovery of this Antichristian State, are justly applied to it by Protestant Interpreters.   

Quest. If you please, point me to the chief of those places you refer to?  
Answ. I will do it very briefly, as being too large for the present purpose to enumerate many, or enlarge upon any of them: But what more proper to delineate such a State, than the Apostasy the Apostle describes, 2 Thess. 2. 3. and 1 Timoth. 1. 4. or than the Church in the Wilderness, Revel. 12. 14. the Witnesses Prophesying in Sackcloth, being slain, and lying dead three Days and a half, True Christianity being in all appearance extinct: The measuring the Altar, the Temple, and those that Worship in it, signifying the close Retirement of Pure Religion, and the outward Court left to be trodden down by the Gentiles, or Heathen Christians, and their impure Rites, and Worship; and therefore excluded from those strict measures true undefiled Christianity is enclosed within, Revel. 11. 1.  
Now upon all these Representations of such a State of the Church, so tightly shadowed and resembled, and compared with that deep plunge and immersement of Christian Religion in the time of the Popish Midnight, who can but believe, these, with many concurrent Delineations in all those forecited Scriptures, were on purpose to give the Portraiture of that so Fatal Apostasy, that believes it at all to be Prophesied in the Book of God? and who, that considers the weight of the thing, can but believe it foretold, if there be any thing prophetic of the State of Christianity to the end of the World? As it most evidently appears there is.  
But if any be so incredulous, as to suppose such a State of Christianity beneath the prefigurations of the Divine Spirit, he cannot, if he be indeed a Protestant, but agree, that nothing does with more Art and Divine Skill Portray, and Draw to the Life such a Devastation of Christ's True Religion, as all History knows Popery hath made, and as far as it can prevail, does now, and would do much farther, and in its very Frame is constituted so to do.   

Quest. But seeing you suppose these Types of Popery may be applied another way, though it is, I confess, very hardly to be supposed; yet I desire, if any thing hath fallen under your Observation, that can be less avoided, to make plain, how different a Religion Popish-Christianity is from the Scripture-Christianity, you would give me leave to ask what it is?  
Answ. I must needs commend your Rational Enquiry, for I know neither the Veneration given to any Religion by the Natives of it, nor the ill Words against any Relion by those that are Strangers and Enemies to it, should conclude against it: The Professors of every Religion are startled at any reproach of their own Religion, as at horrible Blasphemy, but freely speak ill of a divers from it: Mahometans call themselves Believers, and Christians Infidels. Popish Religion calls itself Catholic, and Protestancy a Grand Heresy, and Schism. Judaisme charges whole Christianity with Cheat and Imposture: It is therefore necessary, we should have some Magnetic Needle to point us to the True Religion, and to the True Christianity, seeing its Name is not only distributed to many, but so solemnly divided into the Popish and Protestant Profession of Christianity.   

Quest. What then can be our Invariable Northpole in Religion, in such a Wide and Tumultuous Ocean?  
Answ. I hope you have not forgotten what was at first given in Instruction concerning Natural and Revealed Religion, their exact Agreement with one another, and with all our Faculties; so that no Religion in the World can deserve the Name of a Religion, but looks monstrous and horrid, only so far as it borrows some or more of the Grand Principles of our True Religion; nor can be at all Weighty and Considerable, but is vain and ridiculous, if it receive no Ballast from True-Religion.  
That then, which was accounted for in the beginning, being remembered, I shall especially apply myself to ascertain True Christianity in contradiction to the false, or Popish Christianity, by that which will much ascertain all True Religion also in General, and difference it from all False Religion.   

Quest. I much desire to have some such Test, as you seem to intimate and promise?  
Answ. I cannot furnish you with a better, surer, and more lively, than that Emblem of the Divine Spirit, representing the New Jerusalem by a foursquare City, the Length, and the Breadth, and the Height of which are equal: The Walls, and the Gates, and the City itself amounting to so many Square, Solid Furlongs, all exactly regulated by the Number Twelve, all of Massy-Gold and most precious Pearil, Rev. 21.   

Quest. The very General view of so rich an Emblem much affects me, but I desire you to lead me into the Application of it to each Particular purpose, and in the first place, what am I to understand by the City?  
Answ. It is evidently told us, it is the New Jerusalem that is coming down from Heaven, the True Church Seated in the Christian Religion; for so the Apostle Paul assures us, the Christian Church so Spirited with True Christianity is Jerusalem, which is above, the Divine and Spiritual Jerusalem, which is free, and is the Mother of us all, if True Christians, Gal. 4. 26.   

Quest. What do you understand by the Foundations, the Wall, the Gates, the City itself?  
Answ. I am not bold, or curious in pursuing Emblems too close, but understand, in general, by the whole of all these, the Doctrine, the Worship, the Rules of Life, the Discipline of the True Church.   

Quest. What are we directed to, by all being reduced to the Number Twelve?  
Answ. It is very evident, the Twelve Apostles of the Lamb give the Honour to the Number Twelve; for the Prophets and Apostles, that is, the Truth ministered infallibly by them, is the Foundation upon which the True Christian Church is built, Jesus Christ himself being the Cornerstone; and so to show True Religion hath been always Substantially the same, The Twelve Tribes of Israel, and the Name of Jerusalem, the People and City of God of old, are Recorded with Honour, as expressive of the True Church, fixed in the True Religion in the Times before Christ.   

Quest. Why are all things in the Christian State described to be of Pure Gold, and Precious Pearl?  
Answ. To teach us by sensible things the transcendent Purity and Worth of Christian Religion, and the equal Purity and Worth of all things in it, of a most transparent clearness, being all Spiritual, Intellectual, full of Light and Truth, and so to be received and enjoyed by Purity, and Intellectuality, or Clearest Understanding, Wisdom, and Prudence in the Knowledge of this Divine Revelation, and by greatest Innocency, Cleanness and Heavenliness of Heart, Affections, and Life.   

Quest. But can this be supposed to be the present State of the Church of God, as it is here upon Earth?  
Answ. This is the certain and most unalterable Constitution and Designation of God concerning it, and whoever plants it lower, in any of the Things before Named, viz. the Doctrine, Worship, Rules of Life, or Discipline, contradicts the very thing itself, or degrades and embases it, though it must be acknowledged, its being thus prepared and adorned as a Bride, must be from Heaven, in some just season appointed by the Father: This is yet always the Trial of the True Church, and the True Religion, although the Church be not yet perfected to it.   

Quest. But you seem to have forgotten the City, and all the Parts of it lying Foursquare, and being solid square measure, for so it must be, if the Length, Breadth, and Height are all equal?  
Answ. I did not at all forget it, but suffered your Questions to lead through all, I less designed, that they might come to the Principal Character of the True Religion and the True Church, so exactly adequate to one another.   

Quest Will you then more fully explain this Similitude?  
Answ. That I may the better do it, I must repeat it from the very Ground and Bottom of it, which is, that God makes use, as he pleases, of all the Knowledge and Science ●hat is in the World, to Minister to Divine Knowledge, ●● which he principally intends to Instruct, as being most absolutely necessary for all, of what condition soever: As than Mathematics is the most Demonstrative Science, and some things in it are of most retired and fine Speculation, so are others most known, and necessary to all employed in Mechanics: Thus God hath been pleased to deposit some Prophetic Truths in the most mystic parts of that Learning, and some of the more general use in the most known and acquainted parts of it; now those that are more secret, and not so necessary, I shall leave to those that are most fitted thereunto: But what is most plain, and imports what is most necessary for all, I will insist upon.  
As than Number and Measure are means Ordained for Humane Nature, and principal Instruments of Reason, to come to the most certain knowledge of things, and to be secured, they are, and continue what they justly aught to be; so True Religion is thereupon presented to us under exact Number and Measure, falling in one with another, the Number Twelve multiplied into a Square Cube of Twelve thousand Furlongs.  
And as the Foursquare Figure does so bind, and is so compact with itself, that it cannot receive the least Addition, but with the loss of its Square, nor the least Diminution, but under the same Forfeiture; thus True Religion is so perfectly itself, that it can neither be added to, nor diminished from, but with a proportionable loss of itself: God was pleased upon this account to choose this Figure for the Altar under the Law, for the Breastplate of Judgement; this was the Measure of Solomon's Oracle, how far the Measures in Ezekiel agree, I leave. The Heathen by Natural Wisdom had such a Sense of the so Just to it sell, Foursquare, that they called a Good Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a Foursquare Man.  
And lastly, as Solid Square Measure is in all parts of it, and throughout every part, exactly Square, and gives the most certain account of the whole content of a Body; so is True Religion in all its Parts exactly so itself, and every Part of every Part is reduced to the same exactness; for so the Length, Breadth and Height of it are equal, and so is the True Church exactly adequated to True Religion: The Faith is therefore said to be at once delivered to the Saints, because it can receive no New Measures, and it is called, the Common Salvation, or Doctrine of it, because the Universal Standard is one.  
This then is the Measure of a Man and the Measure of the Angel: For by that Wisdom, that is natural to a Man, in which Beasts have no share, that is, to Number and Measure, is made plain to us Angelical Number and Measure, that is, the Number and Measure of True Relion, as the Angel delineated it, beginning in the Apostolical Twelve, and Multiplied by itself to an exact Square Figure or Measure; Square in the whole product, Square in every particular part, and of that just content. And with this exact Number Twelve, so Foursquare, agreed the Altar, Temple, and they that worshipped therein; when the outward Court was left out of Measure, to be trodden under Foot by Heathenish Idolatry, and Superstition, disguised under Popish Christianity; of which whenever it shall be perfectly freed, it shall appear in that Glory here described. All richest Pearl, pure Gold, most transparent Jasper, that is Brightest, Clearest Truth, and of the exact Apostolical Number and Measure.   

Quest. Is there no farther Improvement to be made of this Divine Symbol, the Foursquare City?  
Answ. Thereiss, when I have first observed to you False-Religion is out of all Square, just Measure, and even Number; it is a constant and perpetual Odd, wand'ring from True Religion, and the justness of it to itself; and that both in Doctrine, Worship, Rules of Life and Discipline, so that it is impossible in it to Measure one thing from and by another, or any one point of any of these by itself, uneven in the whole Product, uneven in every part; uneven in the Root: The most significant Emblem of the Popish-Church, which having the Fundamentals of Christianity, hath yet lost the Apostolical Twelve, by innumerable most irregular, ●●d wild Additions, and deformed every Single Article of Truth by most disagreeable Corruptions of it; and therefore, as a Man most Learned in Numbers hath demonstrated, the Number 666, a Number no way to be reduced to a Foursquare Figure, is the most Fit, and Significant Hieroglyphic of it, and indeed, of all False-Religion, that must have something of Truth, to make it a Religion; but as it is false, is an Odd from that Truth.   

Quest. Let me now desire the most plain and useful Application of this Parabolic Scheme?  
Answ. You shall have it; and it consists in observing Four Prime Characters of the True Christian Religion, that may be as Four Equal sides of this Foursquare, and of the Church adjusted to it; from each of which may be measured to each of the rest, and the Equality, or Inequality, will discover the Truth or Falsehood of all that is brought to the Trial.  
1. The Transcendent Holiness, Goodness, and Purity of the Doctrine, Precepts of Worship, Rules of Life, Discipline, is one side of this Christian-square, with which whatever does not Square, is convicted not to be of that Doctrine and Religion; whether it look towards God, in all the Highest, most Honourable Apprehensions of him, suitable Discourse, Worship, Love and Obedience; or whether it look towards Men, in all Justice, Righteousness, Mercy, Compassion, Charity, Benevolence, Beneficence; and these, as they respect all the particular Offices of Life; Public, of Magistrates, Subjects; or Private, as of Parents, Children; Husband, Wife; Master or Servants: The Peace and Welfare of Mankind are treasured up in the Law of Christ; or lastly, whether it look to a Mans own Person, in Soberness, Purity, Continency in the Thoughts, the Words, the Actions. The Honour and best State of the Mind and Body are provided for by this Doctrine that is after Godliness, not only in the World to come, but in this Life: Whatever now does not agree with these wholesome words, is detected not to be Christian; which is all Truth, Virtue, and Praise.  
2. There being nothing more intimate to Man, in this fallen state, than the Sense of Gild, and knowledge that he is a Sinner, the whole platform of Redemption by Jesus Christ is become like the Original Law of Righteousness, by which Man was form, and Answers to it in all the Attributes of Perfection; as therefore the Plot of Restoration by the Son of God infolds it within itself, and answers every way exactly to it, so that very Law and Doctrine of Holiness owns the Reconciliation and Atonement by that great Sacrifice, as Equilateral to itself, the Dimensions of one being found correspondent in the other, and each to be Tried one by the other; so great a Sacrifice would be unnecessary, if it had not so great a Law to answer; so great a Law can be answered by so great a Sacrifice, and only by that: It must have that; it can need, it can acknowledge no other. So then, the one may be Measured by the other: The Holiness, Purity of such a Law violated, requires such an Effectual Pacification, and Purgation of Conscience, such a Renovation as Christianity sets before us. Such a Sacrifice, such a Renovation or Sanctification by the Divine Spirit from it, teaches us, what an excellent Law was violated; so often therefore is the Lamb made the Title of our Lord and Savour, so often it is Signally Recorded in the Revelation; and the Names of the Apostles of the Lamb are said to be written in the Foundations of the New-Jerusalem, to show the weight of the Doctrine of the Christian Sacrifice in the Blood of Christ, and the Holy Spirit breathing in and from it, in Renovation and Sanctification.  
3. The Liberty that Jesus Christ hath brought in by his Gospel, is another Equilateral Character of his True Religion, to be Measured by each of the former, and it also Measures them: It is not a Liberty from Holiness, it is not a Liberty from close application to the Redemption of Christ, and not to need it, on any pretence whatever; but it is a Liberty from any Imposition that is Ceremonial, and does not by its Intrinsique Worth and Goodness, or by its Supreme Ordination from God, centre in the true Perfection of the Mind, Conscience, and whole Soul: yea, whatever God himself had Commanded the Jews, is not only reversed, but despised for the sake of Christian Liberty, if it does not square with it, so that no Yoke of Ceremonial Bondage is laid upon us by God himself; that which had been, is taken away, and a Yoke of humane imposiing is under the Gospel-Anathema: the Doctrine of Godliness, of Redemption by Christ, may be justly measured by the true perfection of Conscience. To do well in things intrinsically good, according to the Rule of Christianity, and being inwardly purged and atoned by the Christian Sacrifice, do also truly measure this Liberty: for on one side, the Kingdom of God is not Meat and Drink, but Righteousness, Peace, and Joy in the Holy Ghost. He that in these things serves Christ, is acceptable to God, and approved of Men: It is not applying to the Blood of Bulls and Goats, that can never take away sin, but to the Blood Offered by the Eternal Spirit, which certainly makes the comers thereunto perfect: On the other side, this Liberty lays not open the Enclosures of a Holy Life, nor removes the Barriers of Justice against Sin, if not satisfied and attoned by Faith in the Blood of Christ.  
4. Lastly, That which answers to each of these Characters of True Religion, is, that it hath no Secular Interest, no Interest of this present World, that it looks not upon the things that are seen, that are but for a Moment, but on the things that are not seen, that are Eternal; such is the Godliness, such is the Sacrifice, such the Christian Liberty, that their Uses and Ends are too great and large to centre in Earthly things; and though themselves are the True Interest of the present state, yet they no way make it, or the Grandeur of it, an Interest, but seek a Heavenly Country, and City; even as the Lord of this Religion said, My Kingdom is not of this World: Now as this measures each of the other Characters, so each of them measures it; such a Transcendent Holiness and Purity can alone see God in Eternal Habitations; such a Sacrifice alone can have its Blood enter into the Holy Place made without Hands, having obtained an Eternal Inheritance; such a Blood speaks alone in the Heavens, better things than the Blood of Abel; a Conscience so free, so perfected, hath boldness to enter into the Holiest, and none else: These are all fitted and Consecrated to Eternity, and Eternity to them; Light and trivial Holiness, Insignificant Ceremonies, and Rites of Purgation; a cumber of External Observations, invented by Men, can never enter within the Veil, nor endure for ever. And on the other side, by such Divine Things to grasp at this World, and a Patrimony on Earth, is as gross and out of Square; so that these things exactly measure one another, and square together.   

Quest. How is the Foursquare City, or the True Church, adjusted to these Dimensions?  
Answ. In all these things I before mentioned, in having these, and these only, in its Doctrine, its Worship, its Practice and Obedience, its Discipline or Government.   

Quest. How is the False Church out of Square to all these?  
Answ. In that retaining the Profession of the Christian Religion, constituted according to these, and pretending an Imitation of them, and the Miracles attesting them, it hath been most extravagant from them, by its Traditional Additions and Counterfeits of them, every of which are a Violation and Irregularity from one or all of these Characters, or equal Sides, of True Religion, a great Lie upon them, with which they can never be brought to agree, being not only an endless Variation from, but a flat Opposition to them, and a despiting them with themselves, so strangely, so monstrously misshapen, and that in so great numbers, that as in mockage to the many excellent things our Saviour did and taught, so many, that if they were all written, the World itself could not contain the Books that would be written; even so, if all the numerous and prodigious excursions of the Antichristian Church, and Antichrist the Head of it, from Christian Religion, by its indeterminable swarm of New pieces of Antichristianism, should be written, the whole World itself would not be able to contain the Volumes that would be written.   

Quest. But does not the Profession of so much of the Christian Religion in such an Eminence, like the City upon the Hill that cannot be hid, give it the Reputation of a most Famous Church, if not the Catholic, as it calls itself?  
Answ. Christianity so abused, as in the Popish Religion, is infinitely the more dishonoured for the Eminence of the Antichurch, that so exposes it; and it is only the Eminence of Antichrist sitting in the Temple of God, and the exalting himself above all that is indeed and truly God in his Church, and showing himself, that he is God, in his Oracles, Wonders, and Miracles, but they are all but one great Lie of this Son of the Father of Lies, the Image of the God of this World, the Son of his falsehood and perdition, contrary to Christ the Son of the Father in Truth and Love. But if any one receiving Christianity or the Scriptures from the Antichurch, and measuring them in and by themselves, separates True Christianity from the Antichristianism, and retains it Pure; it is but like the Service God received from the False Prophet Baalam, when he Prophefied Truth, into whose Place and Office Antichrist succeeds, and is therefore styled, the False Prophet, Revel. 16. 13.   

Quest. What then can this pretended Catholic Church be, in relation to the True Catholic Public Religion?  
Answ. It can be no other, upon strict account, than the Synagogue of Satan, the Pseudocatholick Antichurch, in a Damnable Heresy from, and hatred to the General Assemby, and Church of the First Born, written in Heaven, united with the God of Truth and Love, and the Son of the Father, in Truth and Love, in a Hellish Schism and Separation from the Apostolic, Catholic Church, of which God and Christ are the Head.   

Quest. How can it be believed, that so great a Lie upon Christianity should be received by so large a proportion of the Christian World, or that Persons of so vast Abilities and Comprehensions should so deceive others, or be themselves deceived?  
Answ. Scripture has taken all the care possible, to Arm us against this Objection, which is indeed very great: It calls this Apostasy, a Mystery of Iniquity, and to assure us, the Apostle Paul, and the Divine Person in the Revelation, point to the same Thing; upon the Forehead of this Adulterous Church is written, Mystery; (Now a Mystery, if it were presently understood, and all easy and plain, were no Mystery:) It hath the Energy of Delusion, in causing Men to believe a Lie; it is the whole Deceit of unrighteousness; it sets up a great Stage of Counterfeit Miracles that it vaunts upon; and that it might have that Reverend Face of Antiquity to deceive with, and say it comes from a far-off Ages; It was a Mystery that was then at work, in the Apostles time.  
Lastly, It hath its effect upon them that may be Christians, and receive Truth; but not the chaste unprostitute Love of Truth alone.   

Quest. But it seems impossible, that any parts of the Christian World, that have been once disabused, should return any more under so great a Delusion?  
Answ. There are very great hopes, that God, who hath Commanded his Light to shine out of this Darkness, will interpose by the perpetual Brightness of his own appearance, and by that Divine Breath of his Mouth in his Word, against the return of so great a Darkness. This set aside, there are so many Reasons of fear, and such possibilities of laying a Train of Causes reaching to such an Effect, that there can be no place for Security, but in the Almighty Providence, and yet what Degrees of that deadly Scourge may fall on the Protestant World, God only knows; we know our Sins deserve very ill.   

Quest. What is the greatest Security, under the Divine Grace and Providence, against so great Desolation upon True Christian Religion?  
Answ. A perfect Acquiescency of the Protestant Nations upon the Foursquare of Divine Truth, and Resolvedness not to move from thence. For as a Foursquare never removes from its own Base, because it is All Base; so they that are Squared to it, and settled upon it, never move: For it always bears them alike with itself, and by its own Justness recalls them, if they offer to wander: mere angry prejudice against this or that False Religion, is not enough, without being thus grounded upon Truth; Entertainment of Truth with any Addittaments will secure no Man, for he that receives one Addition, may receive another: He that receives Truth lying Foursquare with itself, is called back by that Even of Truth: He that adds one to it, and makes it Odd, may go on indefinitely, as Popery hath done, because he hath forsakent he Just Even that should stay him: He can no longer wait for the Voice of Truth, that by itself always answers itself, but to what is not like itself it will not answer, but discover it to be off from this Square; it will not on any respects harken to any thing different, because it will not be solicited to move from itself: So that upon the whole, the Laws of Symmetry and Commensuration are the great Security of True Religion, and ascertain the True Church both to itself, and all Beholders. For Additions to Religion, like Surds or Irrational Figures, incommensurable to the Rational Square, can never be reduced to this Foursquare of Truth, but are like the Deaf Adder, that will not hearken to the voice of Reason, Charming never so Wisely: Nor can they ever be reduced to a certainty or exactness with themselves, but are one thing to day, another to morrow. But Divine Truth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rational, Certain, Expressly itself, Deaf indeed to any thing else, but in itself it is Testerday, and to Day, the same for ever.  
He therefore that daily ponders, meditates upon, hath a just Measure of the Fundamentals of Divine Truth, and does all things in a Regular Square with them, shall know the Doctrine that is of God; all the Fruits of the Tree of Life, though they are various, yet come all within the Apostolic Twelve, and he that hath a Spiritual Gust, exercised to discern betwixt Good and Evil, by tasting any aright, will taste all, and find them Apostolical, and know whatever pretends, and is not, and so reject it: He will know all the Gates of Wisdom and Truth, and the Angelical Guard attending at them, and go in and out by them, but the Disorderly Breaches and Gaps, that Wild Beasts, or Deceitful Foxes have made, he avoids, knowing they exceed the Apostolic Twelve, and are therefore dangerous, and pernicious; and whatever Apparation of Angels may be at them, he knows it is only Satan transformed into an Angel of Light, and his Ministers transformed as the Apostles of Christ, as the Ministers of Righteousness: Thus the Doctrine of the Prophets and Apostles Numbered, and Measured exactly by itself, is the Security of the Twelve Tribes of Israel, that is, of the True Church.    

CAP. XIV. Of the Power of Magistrates, in Religion, and of National Religion.  

Quest. IT is I think very clear, by all that hath been spoken, that the settlement of Religion in the Word of God, is most stable and certain, and that by no Powers he hath given in his Church, it can be changed, nor receive any Arbitrary Additions, that should be Obligatory: But I am in great doubt, how to reconcile those Commands of Scripture, to be subject to Principalities and Powers, with those strict Precepts, to keep close to the Word of God, and to turn neither to the Right hand nor to the Left, where Rulers so often prescribe in Religion, contrary to, or different from the Word of God?  
Answ. I acknowledge, the Resolution of this Doubt contains many difficulties in it, and cannot be given at once, but I shall endeavour so to lead your Questions, by every Degree of Answer, as may direct into the best method for your satisfaction.   

Quest. What, I pray you, is the first step necessary to be taken in order to the Resolving this Doubt?  
Answ. To settle a True Understanding, how the Magistrates Power and Authority in Religion made entrance into the World.   

Quest. I very much desire to know that, and believe it to be of very great Influence into all things that concern the unfolding this Question?  
Answ. This than I take to be the best Account of it; After the apparent Degeneracy of Humane Nature, so that the Laws written in men's Hearts, were evidently defaced and blotted by contrary Practices, there was a necessity of forming the great Notions of Natural Religion, Godliness, Righteousness, and Soberness, into Laws, that Men might be thereby preserved from highest Irregularities, and excess, under the pretence of being at Liberty, or every Man being a Lawgiver to himself.   

Quest. I desire you further to Explain how this brought in Magistracy?  
Answ. That such Laws might be made and Executed, there must be some supreme Legislative and Executive Power in every Community; whether placed in one, or more; whether by the Title of Paternity or Primogeniture; whether Hereditary and Successive, or Elective; whether by Agreement and Covenant primarily, or by Submission and Pacts after Conquest: These things are variously ordered by God in his Paramount, but secret Government of the World. But the Laws of Godliness, Righteousness and Soberness, are so necessary, and Men know them to be so necessary, that they cannot be without them, nor without some Supreme Legislation and Execution of Laws form according to them: They that are above, see a necessity of Governing by them; they that are below, see a necessity of being Governed by the same; and therefore submit by Common Consent to some supreme Authority, and Subordinate Magistrates under the Supreme, to that end. Mankind is touched by this Impression from God, and all that are not, are branded as Sons of Belial.   

Quest. But how are Princes and Magistrates secured in the Exercise of their Power against those that would not be Subject?  
Answ. Besides the Laws of God, written in the Heart, and promulged in the World, besides the secret Touches, and Motions of Providence, and Interlinking of Common Interest, with the Rights of Sovereignty; Princes and Sovereign Rulers are both by the Will of God, and the Common Consent of Mankind, surrounded with Grandeur of Highest Estate, that they may draw Subjects into their Service, and Dependence upon them, by the greatness of their Rewards, being both the Fountain of Honour, and of Splendour of Condition: But especially, they are Armed with the Power of the Sword, entrusted with them by God, that by the awe of their Wrath and Vengeance they may bring People into Subjection and a Readiness to Obey.  
Thus they appear as Gods in the World, as Living Images of the most High, in their Vicegerency, according to what is said to them by Inspired Wisdom, I have said, ye are Gods, and Sons of the Most High.   

Quest. But why hath it not pleased God, to appear himself in this Authority and Power, Visibly, and Immediately, which would cut off all Dispute, as to Supreme Right, and Maladministration; which do now often disturb the Peace of Government, and the People under it; or at least why hath he not given Angels a Superiority, and Visible Presidency over Kingdoms, as that which would much more awe, and Compose the World?  
Answ. The Wisdom of God hath in all things appeared, in attempering things one to another with greatest Equality. So he hath thought fit in infinite Wisdom, to Govern Men by Men. He hath Committed all Judgement to Christ, because he is the Son of Man; he will Judge the World at last by that Man whom he hath appointed, Christ Jesus: Thus he Governs Men all along by the Men of his Right-Hand, as Images of himself, but more immediately of Christ, the Great Son of Man; thus in his Word he speaks to Men, by Men like themselves. And as to the Conceit of Mankind Submitting with greater awe to a Government from Heaven, it is but like that of having one from the Dead to speak to them, when they have Moses and the Prophets, by which if they are not persuaded, neither would they be persuaded, though one should rise from the Dead; nor would they be Governed by one from Heaven, that are not Governed by that Humane Majesty and Sovereignty, Created by God on purpose for them, as is most Evident in those many Rebellions of the People of Israel, under so evident a theocracy, or so immediate a Government of God.   

Quest. Is the Power of Magistrates only in those clear and undoubted points of Godliness, Righteousness, and Soberness?  
Answ. Because under the two latter of these, there is a vast Compass of the Interests of the Peace, and Weal, and Honour of Nations, in all Traffic and Commerce, in provision for safety and security, and adjusting of Laws to all these ends; there must be a vast Compass also of Power in these, extending to all Indifferent things; Indifferent till they come to be determined by Princes and Powers, but then, by the Ordinance of God, to be observed according to those Laws, determining them this way or that way.   

Quest. But I desire you to give yet a closer and stricter Account of the Power of Sovereigns in Religion, or Godliness, being the main point of of the present Enquiry?  
Answ. That I may answer your desire, I must consider Religion as it is Natural Religion, written in the Hearts of Men; as it is Revealed Religion, published by extraordinary Ministers, and Consigned to after Ages by inspired Writing, or Scripture; and lastly, as Religion is so or so Circumstantiated and Modelled in the External Administration of it.  
Now by Natural Religion, as distinguished from Revealed Religion, I do plainly intent, that Religion, whether it be drawn out by the mere force of Natural Conscience, without any plain or known Assistances of Revealed Truth; or whether it was not known to be Natural Religion till being Revealed, Natural Conscience acknowledges it, and must needs Confess it to be True Natural Religion; or that the wisest and soberest part of Mankind confesses it to be so; or whether it be what Natural Religion teaches, upon the supposition of Revealed Religion, acknowledged, and confessed to be from God; for then Natural Religion confesses, and urges, that all Revelations from God, that evidence themselves to any Man's mind to be from God, should be received with Reverence, and submitted to with Obedience: In all these cases of Natural Religion, I boldly and positively assert, the Sovereign Power hath a Right given it by God, to Make, and Execute Laws according to the Obligations of Natural Religion, even as in all Cases of Righteousness and Soberness, or Common Peace and Welfare, and to punish Offenders, and Transgressor's according to the Degree of their Gild, and can no more be Impeached in that procedure, than in any the most undoubted Functions, or Rights of Government whatever.   

Quest. I must desire to be guided in my Thoughts concerning the Power of Governors in Revealed Religion?  
Answ. Besides the Legislative and Vindictive Power of Supreme Magistrates in Natural Religion; there is that Divine stamp of Authority, God hath Engraven upon them, so that besides their Laws, they recommend Religion by the very representation of God himself, whose Presence they bear, and have not only the more Remote Authority of a Prince, but the nearest, most Natural, and kindly Authority of a Father. On account of which Solomon, as a King, so often speaks, Hear, O ye Children, the Instruction of a Father, and (as having all Parental Affection in himself,) forsake not, saith he, the Law of a Mother. The Care of all means for Instruction, and Propagation of Religion, is most proper to Government: And all these Administrations in Religion, run not only through all points of Natural Religion, in that ampleness before expressed, but do most genuinely and freely stream through all points of Revealed Truth, and the whole Counsel of God in the Scripture, nothing being more Princely and Paternal, than the utmost Providence, and Influence of Princes, and Sovereign States herein, wherein they fulfil the Prophecy, of Kings being Nursing Fathers, and Queens Nursing Mothers to the Church of God.  
But there is this difference between Natural and Revealed Religion; Natural Religion is written in the Heart, and may certainly be found there, (however it comes to be known, clearly, and truly, only by Revelation) and so may be absolutely Commanded: But Revealed Religion is recorded by Faith, and Faith cometh by Hearing, and Hearing by the Word of God, and therefore cannot be Commanded, but must be expected by the Blessing of God upon Instruction: But if any Man profess to believe Revealed Religion, to have receieud it as the undoubted Truth of God, it is then the Law of Nature, he should deport himself in it, and towards it, as to the Truth of God: Nebuchadnezzer, Darius, and the King of Nineveh, their Laws were rightly grounded upon the Principles of Natural Religion concerning the True God: The Laws of Moses, and the Princes of Judah in Revealed Religion, were upon the so unavoidable acknowledgement of the Divine Presence and Authority in and with those Laws, the so many Repeated Covenants, Indentures, and Engagements of that People, on the evident Appearances of God, to be obedient to those Laws. But in the Revelation of Jesus Christ, we find no tracks of Humane Power, but all was done by Instruments fitted from Heaven, naked of all Humane Authority, that the Excellency of the Power might be of God and not of Men, till Princes and People agreed in the Faith of the Gospel, not by Compulsion, but by Evidences and inward Assurances of the Faith; and so it is still to continue.   

Quest. Before you pass from this point, that it may be made the clearer; will you give the Distinction between Sovereign Powers, and the Elders of the Church? For they are both called Rulers, they are both called the Ministers of God?  
Answ. This is indeed most necessary to be known, as tending much to Illustrate this whole Matter.  
1. The Power of the Elders of the Church lies wholly and entirely in the Evidence of the Truth, and the Word of God they Minister, without which their Persons are Invested with no Power, or Authority at all. But there is a Sacred Character upon Sovereign Powers, and their very Persons, so that Reverence, Prostration, Obeisance, Honourable Titles, and Obedience in all Lawful Things are due to them, even when their Commands, in some things being unlawful, cannot be obeyed, as appears every where in Scripture.  
2. The Authority, Power, and Majesty of Sovereign Princes remains Inviolable, and not to be invaded by any, no not by those who have Commission to speak the Word of God: There is no Temporal Power in order to Spirituals Conferred by Christ, or Ordained to his Ministers, to Create a Civil-Spiritual Power within a Civil, and to rencontre it: But Princes are in all Causes, and over all Persons, within their own Dominions, under God, and according to his appointment, Supreme Governors; so contrary is Scripture to the Usurpation of the Antichurch herein: All Religious Princes guiding themselves by God's Word, have great Power and Authority, not only by that Word, but by Virtue of that Authority and Majesty God hath Clothed them with, as his Vicegerents, to Direct and Govern according to Truth; wherein the Divine Spirit is pleased often to be so immediately present with them, that a Divine Sentence is in the King's Lips, that they may direct according to Truth; and in all Truth they are to be Obeyed, not only for the Truth's sake, but for that Authorities sake also God hath Invested them with.  
3. The Elders of the Church lose their Power by erring from Truth and the Word of God; for of what Authority is the False Prophet, or the False Teacher? But Princes and Sovereign Powers have a Power, though misapplyed, to vindicate their Authority upon those that cannot Obey them; except they should Disobey God to Obey Magistrates, which none dare assert that acknowledge God; in which Power Magistrates must not be resisted, even while they cause Men to suffer for Righteousness sake.  
4. The Admonitions, Excommunications, anathemas of Church Rulers, have no Force, when not grounded upon Divine Truth, nor aught to make Impression upon Conscience, but to be rejected with Disdain: But the Penal Sentences, and Vindictive Decrees of Sovereign Powers have their Effect so far, even when they are unjust, as to be received as an Ordination of Power appointed by God, though used to a wrong purpose: Where the Word of a King is, there is Power, and his Wrath is as the Roaring of a Lion, and it is so appointed by God: Against such a Supreme Executive Power, Armed with the Supreme Legislative Power of a Nation, there is no rising up, no remedy, but appeal to God by Prayers and Tears.   

Quest. This whole Account might be much Illustrated if it be declared on the other side, what Obedience is due to the Ministers of the Word, and Truth of God; whether extraordinary, as Prophets and Apostles; or ordinary, as the Elders of the Church, and Ministers of the Gospel, even when Supreme Magistrates Command the contrary?  
Answ. The Word, and Truth of God are of so Supreme Authority, that though the Ministers of it are of no Authority, separated from that Word, yet the Word and Truth of God, of which they are Ambassadors, is much higher than the Kings and Princes of the Earth, and there is no Compare between the one and the other; God therefore raised up extraordinarily what Messengers he pleased, and sent them with what Messages he thought good, to what Princes or Magistrates soever; because immediately from God, the King of Kings, and Lord of Lords: and yet these extraordinary Ministers, in all things wherein they were not Commanded by God, preserved the Just Rights of Sovereignty. Thus the Word of God ought by ordinary Ministers to be faithfully declared, by those who are called to do it; and if it be so declared, it hath, and aught to have a Sovereignty above all Earthly Sovereignty, both with Princes and Subjects; and yet the Publishers of it, and they to whom it is Published, stand in their Just Distances, and in all things pay the Homage due to Sovereignty, by Obedience Active, wherein they are not Countermanded by God, or by Submission to penal Laws, and Decrees made against them, by the Supreme Legislative Power of a Nation, wherein they cannot Obey God, and the Powers at once; because so is the Will of God, that they should by suffering for well doing, put to silence the Cavils of the Ignorant or Malicious.   

Quest. But ought we not to expect, that Princes should be the Supreme Interpreters of the Mind and Will of God, that so their Command and Superiority might be more absolute; and because that Government that does not determine the Religion of the Subject, cannot have so free a display of itself, nor rest so secure, as is necessary to Government?  
Answ. While the Holy Patriarches Ruled, who by the Laws of Nature, more unsullied so near the Creation; by purer Tradition; by Divine Revelation vouchsafed to them, as occasion required, preserved Religion Undefiled; Supreme Authority and Instruction in True Religion Resided in the same Persons: yet even then their Authority in Religion, was from the Evidences of Divine Truth, even as afterwards in Moses, Samuel, David, and Solomon, who were both Supreme Princes, and immediately Commissioned by God as Prophets; for wherever Men are Deputed by God, either as ordinary, or extraordinary Ministers of his Truth, the Authority is not in Man, but in the Word of God, evidencing itself to be the Word of God: When therefore the Patriarchal, both Power and Holiness expired, and the Revolt of Princes and People from True Religion grew greater, God begun to Instruct his Church by Messengers sent on purpose, and Separated betwixt Princes and Prophets: Yea even in the time of so Sacred a Priesthood, Established by God himself among the Jews, he taught his Church very often by Prophets of an extraordinary and immediate Character. And lastly, by the Apostles Founded the Christian Church, without any Consultation with, or Concurrence of the Powers at that time in the World, (and yet those Apostles taught all Subjection to those very Powers) until the whole was settled in the Canon of Scripture, Consent with which is now the only Credential of a Teacher appointed by God, however he be Ordinated by Men.   

Quest. What is to be Inferred from hence?  
Answ. Especially, that the Truth of Religion is so independent upon all Humane Sovereignty, that it is to be accepted only upon Trial by its own Evidences, and not by those of Humane Authority: This Treasure is therefore for the most part entrusted to Earthen Vessels, not only to Men, but to the Men of unguarded condition, that the Excellency of the Power, and Evidence of Divine Truth, may be more apparently, as it always is in itself, of God, and not of Man.   

Quest. What other reason may there be of Separating the Administration of Divine Truth from that of Princely Government?  
Answ. Because each Administration requires the whole Attendance of those engaged in either, except they are, at least, immediately inspired: It is said of the Magistrate, he is the Minister of God, attending continually on this very Thing: To the Elders of the Church, it is said, take heed to the Ministry thou hast received of the Lord, that thou fulfil it. Give attendance to Reading, to Exhortation to Doctrine; give thyself wholly to them; make full proof of thy Ministry: Be Instant, Preach the Word in Season, out of Season, or without Season; Publicly, and from House to House.   

Quest. I desire you, now to apply your Discourse to the Administration of Sovereign Powers, in modelling and Circumstantiating Indifferent things in Religion, what their Power given them by God therein is?  
Answ. That I may give you an answer in that, I must observe our Saviour's Distinction of the Things that are Gods, and the things that are Caesar's; and his charge, that the things that are Gods, be rendered to him; and the things that are Caesar's, be rendered to Caesar. Now none of the things that are Caesar's are his first, but they are first Gods, and given to Caesar by God.  
God then hath entrusted Caesar with the rendering the things that are Gods to God, that is, to take care, that the Obedience due to God according to Godliness, Righteousness, and Soberness, may by the making of Good Laws, and by the Vigorous Execution of them, be given to God; and also that the good intended to whole Humane Nature, may be preserved to it, as a Service of great Acceptance with God, for every Governor is the Minister of God for Good, to every Man; he is the Minister of God for Public good.  
But in the mean time, all these Supreme Notions, are so Gods, that they must not be changed by Magistrates, or their Laws, but must be rendered entirely to him, as he gave them, in the Glory of them, not Adulterated or Embased.  
And especially in all things that concern God himself more immediately, as in the Purity, Spirituality of his Nature, the Divineness of his Truth and Word, the Service and Ordinances of his Worship, and whatever he hath herein reserved to himself, all these are so his, that no Caesar hath any Power in or over them, to add, or diminish, or make the least alteration: So that though they may have great Power in many things relating to Religion, to the Accommodation of the most External Exercise of it to Government, and the Peace of Nations, yet as to the very Religious Actions themselves, and the Management of them, they must be close confined to God's Manifestation of himself, how he will be Worshipped, and to those things that are absolutely necessary to Moddel, and decently to Circumstantiate that Worship, and so it is to be rendered to God, perfectly according to his own Pattern; and the Magistrates Care is, that it be so rendered; if in things evident to Nature's Light, the Magistrates Laws have place; if only to be known by Revelation, the Magistrates Power cannot rise above the means appointed by God: that is, Instruction producing Faith, and Obedience, and not Compulsory Laws, seeing Natural Reason may be Obliged, but Faith is the Gift of God. Now these things God hath by the Prerogative of his Divine Power reserved to himself, and they are to be rendered to God, distinct from the things of Caesar, that is from all Civil things given by God to Caesar, and so to be rendered to Caesar: Yea, even distinct from the Appendent Laws for the securing Justice, and Soberness; which though they are Gods, yet having not so immediate a Respect to him, as Godliness, or Religion, are more under Humane Legislation in the particular adjustments to the General Ends. But both the inward Court of Religion, or Divine Truth, and Worship itself, and the outward Court of Decency and Order, are within such Limitations of the Word of God, and the Laws of Nature, that all indifferent things therein, not prescribed by God, are left to the freedom of every Man by God, and no Power of Prescription ought to come there, that a Man may not be either encumbered by unnecessart Observances, or in danger to mistake them, as having any influence into his Worship of God, which ought not to have any, and can indeed have none that is good; Nor last, be in doubt whether he do not displease God in adding to his Worship. But if a Man can see his Freedom in all these, it is serving out of Love, and being made all things to all Men, and going to the utmost he can, in Obedience to Magistrates; if a Man cannot see his Freedom, but doubts of the lawfulness, he is under as severe a prohibition of Compliance against his Doubt, as in other Cases of Sin: For the Sentence is Positive, He that Doubteth is Condemned in doing the Indifferent thing he doubteth of; and whatever is not of Faith, or assurance, it is pleasing to God, or not displeasing to him, is Sin.   

Quest. But this Doubt may extend to Civil Things, and Indifferences there, or to those Rights of Sovereignty, and Grandeur of Supreme Power, God hath invested them with?  
Answ. When Obedience is enforced in such Things, the Magistrate hath this to justify him, he is within his own Territories, given him by God; he requires the things that are Coesars' upon God's Donation: But in Religious things, he is within God's Peculiar, and so cannot be justified in that enforcement, because the things are so peculiarly Gods.   

Quest. The great Question now remains, what are Subjects to do, when Authority stamps itself upon False Religion, or enforces Indifferent things against the apprehensions of Conscience concerning their lawfulness, so that they cannot Obey, but with a doubting Conscience, and the danger of that hath been already opened?  
Answ. There is one Rule in all these Cases, even as it is impossible, Laws of Injustice, and Licentiousness, when Sovereign Powers so Err in Government, should change the True and Everlasting Notion of Righteousness, or Soberness, or those Eternal and Immutable Laws of them, in themselves; even so impossible it is, the Laws of a False Religion should change those of True Natural, or True Revealed Religion; or, the Laws imposing Indifferent things in Religion, should take away the Liberty God hath given, or the sinfulness of Obeying against Doubt of Conscience, when a Man does not see that Liberty: That therefore which is Eternal and Unchangeable, must be adhered to, and obeyed.   

Quest. How then is there a Subjection to Magistrates?  
Answ. The Subjection than is in this, as in all other Errors of Magistracy, in Cases of Justice, or Soberness; not to resist the Power, vindicating its Commands by Sufferings and Penalties upon those that cannot actively Obey, wherein Religion, Justice, or Soberness are contradicted, which are Gods, and must be rendered to him according to themselves, who is able to make them recompense, who suffer for Righteousness sake, as he pleases in this World, or most certainly in the Resurrection of the Just.  
But if there were not such an absolute Legislative and Executive Power in every Community thus fixed, and unmoveable, and accountable only to God; the Restless Love of Change would be always disturbing, and calling to account Government, and every Man take upon him to be a Lawgiver, and a Justicier, or indeed to be Licentious and Inordinate, and as they could Consult and together Collect themselves into a Rebellion, would enter into open Hostilities against it, and so the ends of Government in the Peace and Order of Humane Societies be quite lost; so that till any Principalities, sitting on the Seats of Government, are so bad, as to retain less of the Uses and Ends of Government, than they destroy, and it can be made apparent, endeavours of Change cannot introduce so great and general Mischiefs, or that even Anarchy itself cannot introduce greater Mischiefs, than that Government is the Author of, (which hath come to pass in few Instances) till then, I say, we must fear the Lord, and the King, and not meddle with them who are given to Change, For their Calamity shall rise suddenly, and who knows the ruin of them both?   

Quest. But what are Christian Subjects to do, when Titles of Sovereignty, or Legislative, or Executive Powers of Laws are Disputed, either betwixt various Pretensions of Princes, or where the bounds of Power, and Rights of Sovereignty, and the Liberties and Properties of People are in Controversy?  
Answ. I shall no more intermeddle in that, than the Doctrine of Christianity does, which leaves all those things to the Laws and Constitutions of Nature, of Nations, and of each Particular Country. The Duty of Christians is to those Sovereign Powers, whose Authority is Current, whose Image and Superscription is upon all things Public, the Powers that are in being, are to be Obeyed according to the Ends of Government already Discoursed, that is for the Punishment of Offenders; for the Executing Judgement betwixt Man and Man, for the securing Common Peace, in all Godliness and Honesty: Our Lord, and his Apostles intimate nothing either way, to strengthen or weaken the Claim of the Powers then present; but declare Obedience to them, Prayers and Thanksgivings for them, as they then were, although they could not have the clearest of Titles; Christianity as it is strictly the Religion of Jesus Christ, doth not make itself a Divider over Men, nor Decide such Controversies, which are quite of another Cognisance: yet it subverts no Rights, it betrays no Liberties, justly so called; it reverses no Laws of Nature, nor rescinds Constitutions, and Compacts of Government, but teaches Men to do all they can to preserve Common Good and Right determinable upon other Principles: Only this, the more clear, ancient, and indisputable the Titles of Princes are, the more indisputable Boundaries betwixt Prince and People are kept, the greater are the Obligations of Obedience, of quiet and peaceable rest in that Obedience, of the most vigorous Defence of the Power over us; and the greater the Gild of any of the Sins of Mutiny, Faction, Sedition, Rebellion.   

Quest. The Discourse of the Power of Magistrates in Religion, hath brought to my thoughts, National Religion, and a National Church, wherein I desire your Instruction?  
Answ. I can but apply, what I have said in general, to this Particular Case, which I shall endeavour to do to your satisfaction, in these six Propositions.   

Quest. What is the first Proposition I am to be Instructed by?  
Answ. It is this, That to join in True Religion with our Native Country, or Nation, is such a Law of Nature, that cannot be reversed: For the sake of the True Religion, we may be obliged to forsake not only our Country, but our Father's House, and to unite to the Church of God founded in that True Religion; yet in the mean time we must own all that is Divine, Rational, True, weresoever we find it, much more in our Native Country, and if it be possible propagate True Religion upon it: For we shall not only be judged in this World with our Nation, but shall rise with it at the Day of Judgement, in the same Station or Lott, wherein we were placed in this World; according to our doing good in it, we shall receive our Reward with those of it, that are saved, who shall then survive in Glory, and become, as if they were the whole Nation; the perishing part being lost; as we therefore desire the prosperity of it in this World, so ought we to endeavour by all means the Eternal Happiness of as many of it as we can, by joining with them, and engaging them in True Religion.   

Quest. I desire your Second Proposition?  
Answ. It is this, That in a Political Sense, National Religion is, when Magistrates and the Body of the People join in the True Religion, and Establish it by Law, and devote to it the most Public Advantages, that the Largeness and Grandeur of such a Nation have in their Power, fixing Characters of Civil Honour, and ample Condition upon the Rulers of the Church, and Communicating to them Magistratical Power in things pertaining to the External Defence, Honour, and Provision for the True Religion, as it is National; all which, so far as it is Serviceable to the best Ends, is acceptable to God our Saviour, who is not the Author of Confusion, but of Peace; and aught to be Submitted to with Reverence, both in Obedience to Government, and also as it is done in Honour to the Name of God, and True Religion: The State of the Church in times of Persecution being not the Standard (as to these things) in the prosperous times of it.   

Quest. I now desire the Third Proposition?  
Answ. The Government of a Nation in Religion, appointing and prescribing Liturgies, Confessions of Faith, Catechisms and Public Forms of Instruction, or Homilies, they may be so far useful, as when they are composed according to the Word of God, to secure True Religion, and the Public Administration of it, by so much publicly Ratified; and requiring of all, whom it Entrusts, as Ministers of the Word of God under its Approbation and Maintenance, to assent to the Truth of Religion so Comprised, and Publicly to declare it, by using them, as is appointed: But these are not to be understood to put Limits upon the Ministers of the Word, first entrusted by Christ, who are both in Prayer, Preaching the Gospel, and all means of Instruction, to search into all the Scripture, that is profitable for Doctrine, Instruction, Reproof, and to Pray with all Prayer and Supplication according to the particular occasions, and in that abundance and liberality of the Divine Oracles, that they themselves may speak as the Oracles of God, and Pray with the Understanding, and in the Holy Spirit, and that all their Service may be matter of Bounty from their own Minds, and not of Constraint and necessity, as imposed: For how should they then, as every Good Scribe Instructed to the Kingdom of Heaven, bring out of their Treasure Things New and Old, or like the good Housholder, that hath made provision and laid up in store to that End. In all these things Solomon's Example is Great. According to which the Preacher ought to be Wise, and to teach the People Knowledge, and give good heed, and seek to find out acceptable Words, that may be as Goads and Nails, not blunted with Common use.   

Quest. I now desire your Fourth Proposition?  
Answ. The Benefit of National Religion Established by Law, is, That every Subject of that Nation, hath a Right to the True Religion so Established, and may claim his Interest and Property in it, as in all Things else legally due to him, and is not obliged upon the account of Passive Obedience, to desert or relinquish his Right in it, any more than his Righteous Claim, or Title, to any thing else he enjoys by Laws, and yet Trangresses no Rule of Christianity, but hath the same Obligation to defend that his Right, as any other Right whatever, so far as the Laws of the Nation enable him, nor can there be any Resistance to Government in so doing; even as there can be none, but it is the Duty and Trust of Subordinate Magistrates to adhere to the Laws in the point of True Religion, as in all other Cases; and of the Supreme Legislative Power of a Nation, to foresee Dangers and prevent them by Additional Laws, as necessity shall require: And all this with the Prerogative due to Religion.   

Quest. I desire your Fifth Proposition?  
Answ. National Religion, seeing it is designed to Comprehend a multitude of Persons of most necessarily, and unavoidably various Sentiments and Apprehensions, must be so prepared, as that with greatest Ease and Room to Consciences and Understandings, of so many several Figures and Impressions, there may be an Union in National Religion with least Scruple, and therefore to give all the Liberty, that Truth gives, not imposing Arbitrarily, because Religion as hath been said, is God's Peculiar, and in that, the Doubting Conscience cannot Obey farther, than it sees the Divine Rule before it, not in things Dark and Disputable, because clear things are only necessary to Salvation, not forcibly, except when Natural Religion is Violated, because patiented Instruction, Counsel, and Ratiocination are the Divine Methods in giving and working Faith.   

Quest. I now expect the last Proposition?  
Answ. I shall give you the last, and therein Conclude this whole Enquiry, and Instruction, and it is this,  
The True Religion of the Word of God in a Nation, or City, does overtop all the False and Private Religions in it, and become in the Sacred Register, the National Religion. In the Sacred Maps, the Christians of Achaia, were Achaia itself: The Seven Churches of Asia, were the Cities themselves: And whatever Lesser Differences, or Divisions, this or that Name of Distinction may seem to make in National Religion, yet, the True Substantial Religion in all of them shall be one National Religion; and become one Rod and Sceptre in the Hand of Christ, and the Nation be as one National Tribe, and Church: For let Men do what they can against it, True Religion, as it is the only Public Religion, and no Separation of Men from it, however called Public, can make it Private; so in what place soever it is, it shall have the most Public Character, and the True Religion in all those that sincerely profess it, shall be one True Public Religion, and those little Differences shall not cleave it into more than one. Without the Change of True Religion itself, there cannot be a Schism of a deeper Sense in it; if Bitterness and Animosity, Censoriousness, and the Persecuting Spirit were away: God will graciously Interpret Scruples on one side to a Jealousy for the Purity of Religion, the freedom of the other to a desire to Propagate it under the favour of Laws, and thereby to be capable of doing most Good. In Heaven they now are all one, and shall be one, and the Envy, Strife, and Contention (which the Good Lord Pardon) shall be utterly Abolished. This is the Honour of True Religion, of Public Divine Religion.  
Now the God of Peace, that brought again from the Dead, our Lord Jesus, that great Shepherd of the Sheep, by the Blood of the everlasting Covenant, make his Church, and his Church in this Nation, perfect in every Good Work, to do his Will, Working in it, that which is well pleasing in his sight, through Jesus Christ, to whom be Glory for ever and ever, Amen.    
FINIS.   

ERRATA.  
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