However, this does moſt manifeſtly demonſtrate, the Sovereign and Imperial ſway, which even a pretended and imaginary Conſcience challenges in the management of all Humane Affairs.

It is beyond my Province as much as it ſurpaſſes either my power or hopes, in the following Papers, to think of regulating thoſe mighty Evils, which from the want of a right meaſure of what is matter of Conſcience, and what not, have overſpread the face of the whole Earth: and I ſhall arrive at the moſt happy period of my deſign, if I can do ſo charitable a Subject as this is, ſo much reaſon, as to inform ſome, and convince others of my dear Countreymen, that hitherto, they have laboured under ſome dangerous miſtakes, in this great concern of Conſcience: the fatal effects of which miſunderſtandings, we have by the moſt deplorable experience been too deeply ſenſible of already; and ſtill lie under juſt apprehenſions, by reaſon of the great diviſions and diſtractions of mind, which daily prevail and increaſe amongſt us, that the ſame, or (if poſſible) a worſe Iliad of Tragical Miſeries may be repeated over again.

THere has nothing made a greater noiſe for ſome Years paſt, in this our little Engliſh World, than loud Clamors about Matters of Conſcience, for Liberty of Conſcience, Toleration and Indulgence to Tender Conſciences. Nor is it leſs obvious, how groſly and notoriouſly Conſcience has, by ſome People, been abuſed. There will appear no occaſion for wonder at all this, to any perſon who does but conſider, what incredible advantages have been made of that ſingle Word. I will not recount the proſperous Wickedneſſes of the late unhappy Times, in which the principal Actors and Contrivers, were obliged to that great Name, for the moſt of their Victories, Glory, Fame and Riches, and all thoſe unhappy Triumphs and Trophies which they did erect upon the woful Ruines both of Church and State: but let us conſider the preſent advantages which are made of Conſcience.

Firſt, Conſcience is a keen and two-edged Sword; a Weapon both offenſive and defenſive; and indeed nothing cuts ſo deep in vulgar minds, who are moſt apt to be afrighted with awful apprehenſions of what they leaſt underſtand. With this Weapon it is, that all Diſſenting Parties in their Religious Wars, arm and fortifie themſelves one againſt another: with this reſiſtleſs Sword, they make no more to untie the moſt ſolid Arguments from Scripture or Reaſon, than once 'tis ſaid the young Alexander did of the famous Gordian Knot; who untyed that with his Scymiter, which he could not effect with all his Curioſity. 'Tis with this victorious Sword they conquer and ſubdue; and 'tis with this they do preſerve their conquered Proſelytes. I mean onely the Name.

Secondly, Conſcience is a moſt invincible ſhield, a ſure defence againſt all the blows of Adverſaries: ſo that though Nature, Art, Eloquence, nay, and Scripture too, do all conſpire to bring the moſt combined Demonſtration of Truth and Reaſon againſt them, the mighty blow ſhall be prevented from doing execution, and be received upon this Aes triplex, this invulnerable Target; and 'tis no more but ſaying, It may be ſo as you ſay; but it is againſt my Conſcience, and therefore I cannot believe or do as you would perſuade me.

Thirdly, Conſcience is a certain Aſylum, an impregnable Sanctuary and defence againſt all accidents. Hither, as to their laſt refuge, all Diſſenters retreat ſecurely, and are at as much eaſe, and in as undoubted ſafety, as if both Heaven and Earth were entred into the ſtricteſt League, Offenſive and Defenſive (as they think they are bound to do) to protect and defend them.

Laſtly, This is a never failing Cordial in times of ſuffering; and has a ſecret virtue to ſweeten that, which of it ſelf is moſt bitter, and inſupportable to all the world. Thus an Opinion that it is for Conſcience, can make the juſteſt and ſevereſt of humane puniſhments, to paſs over the pallate, with the ſugar'd relliſh of Perſecution for the Goſpels ſake: Thus Death, though the deſerved merit of Rebellion and Treaſon, has, by ſome, been ſtyled Martyrdom; and the ſuffering Perſecution or Death thought meritorious both here and hereafter. Nay, ſo ſtrangely have ſome men been blinded with the opinion of acting for and by Conſcience, as to pronounce Divine Vengeance,Ireton. Mercy; ſo that a villanous Contriver and Acter of Murder and Rebellion,O. Cromwel. and an infamous Regicide and Uſurper, though one taken away by the immediate ſtroke of God, the Sword of the deſtroying Angel; and the other dying with all the agonies of Mind and Body, ſhall yet be ſaid to be gone to God, and taken away from the evil to come; and, which exceeds all belief, by the blaſphemous Rhetorick of a Poſthumous flattery, ſhall be affirmed, to rival the moſt glorious Jeſus, and be ſet on the right hand of the Majeſty on high.

For theſe and ſuch like reaſons it is, that all Parties, of whatſoever perſuaſion, pretend to ſo great a ſhare and intereſt in Conſcience. Upon this foundation, as they perſuade themſelves, they build the Pile of all their Religion; and from the Dictates of this ſuppoſed infallible Guide, it is that they receive their Principles, and to which they conform their Practiſe. Ask a Quaker, why he will ſhew no reſpect or reverence to his Superiors? Why he will not take a lawful Oath before a lawful Magiſtrate, though for the manifeſtation of truth, the end of ſtrife, or the vindication of injur'd innocence? Why he admits of no Sacrametns? or about any other of his Tenents. Demand of an Anabaptiſt, why he will not allow Infants under the Goſpel the ſame priviledge they did enjoy under the Law, though he muſt acknowledge the Goſpel a better Covenant? Inquire of a Presbyterian, why he ſtarts at the Surplice and Ceremonies? and any Sect, why they ſeparate from the Communion of the Church of England? Shew them all the advantages of Union, both as to Religion and Policy; demonſtrate all the dangers and inconveniences of ſeparation: and yet for all you can ſay, after all their wild, roving, and unconcluding Diſcourſes, Objections, Scruples, and Allegations, to winde themſelves off from the main point; when they find themſelves forced from one of their ſtrong holds to another, and at laſt ſtraitned by the prevailing ſtrength of unavoidable and Dilemmatical Reaſon; the reſult of all ſhall be, that they are not ſatisfied in Conſcience; or that their Conſcience will not give them leave, to believe or do this or that to which you would perſuade them. Though after all this, I doubt not to make it appear, that the greateſt part of thoſe who talk ſo loud about Conſcience, I mean the Vulgar, who have little to ſay for themſelves beſides that, do ſcarcely underſtand the Word, and are abſolute ſtrangers to the true ſenſe and meaning of the thing.

That ſuch therefore as are not reſolved to be wilful, may be undeceived; and that they may not give to this pretended Conſcience a greater Sovereignty, than ever God almighty did deſign the true one, by ſetting it up as an Omnipotent Idol in their hearts, I offer this following Diſcourſe; which if peruſed, with that ſobriety and impartiality of conſideration, as becomes a Concern of ſo great moment, may, I hope, conduce much to the preſent ſatisfaction of many, and the publick advantage of my Native Countrey; by removing the occaſion of ſo many heats and animoſities, ſeparations and diviſions, as draw their original principally from theſe miſtakes about matters of Conſcience.

HAving now ſhewn the great power of a pretended Conſcience; before we proceed any further, it will be requiſite to ſhew, of what concern it is for all men rightly to underſtand themſelves in this affair of Conſcience: which cannot be better done, than by diſplaying the powerful Influence, which Conſcience challenges in the management of all Humane Actions. We will therefore briefly trace it, through its vaſt Dominions of Oeconomicks, Ethicks, Politicks, and Divinity.

We will begin then with private Families, and there we ſhall find Conſcience to be the onely bond of Union, the onely maintainer and preſerver of thoſe reſpective Duties, which are owing from one to another, in thoſe little primitive Societies of Mankind: And therefore we ſee where this bears the ſway, there is always the moſt Domeſtick peace, concord, and tranquillity; on the contrary, where this Principle is wanting, neither the obligations of Nature, Education, or Reaſon, are powerful enough to keep men within the limits of their Duty: but Cain ſhall imbrue his hands in the innocent blood of his onely Brother Abel: Amnon ſhall commit a Rape upon his beautiful Siſter Tamar: Abſalom ſhall rebel againſt, and endeavour to depoſe his Father: in ſhort, without a ſenſe of the Obligations of Conſcience, the Maſter of the Family will be unkind to the Wife of his boſome, cruel to his Children, tyrannical to his Servants: The Wife will be falſe and treacherous; the Children will be undutiful and unnatural; the Servants will be negligent, faithleſs, and diſobedient; and all extremely vitious: And, in a word, there will be neither Order, Government, Peace, nor any kind of happineſs, in theſe little Communities, without Conſcience.

If we ſtep out of private Doors into the wider World, we ſhall find, that without the ties of Conſcience, to oblige men to their ſeveral and reſpective Duties, there would be no ſuch thing as Virtue to be found in all Humane Race: and one might as ſucceſsfully ſeek, and, it may be, more probably find, Temperance, Chaſtity, Juſtice, Fortitude, Prudence, Magnanimity, Fidelity, and Gratitude, amongſt the ſavage Inhabitants of the Woods and Deſarts. Without this, men reſign themſelves up ſo wholly to the conduct of their blind Paſſions of Luſt, Hatred, Anger, Jealouſie, Fear and Deſpair, that they ſeem not onely diveſted of all Morality, but even of Humanity it ſelf. Let the late diſcovered Inhabitants of the Weſtern World atteſt this truth; amongſt whom, for want of this, there was ſo little to be found of Morality, that had it not been for Humane ſhape, and, amongſt ſome of them, the name of Religion, it had been impoſſible to diſtinguiſh them from the ſo nearly related Brutes; ſome of which wanted little advantage of them, but a Language to expreſs themſelves in, ſo as to be underſtood.

PHiloſophy tells us, Corruptio optimi eſt peſſima; the beſt things abuſed, become the worſt: there is no poiſon ſo invincible, as that which comes compounded with a Cordial, which by its treacherous agreeableneſs to the deluded palate, obtains an eaſie admiſſion, and a ſpeedy paſſage to the vital Spirits. It is therefore the common Intereſt of all Mankind, to endeavour after a true and right underſtanding of this Principle, which does ſo univerſally influence all their Lives and Actions. That we may therefore take a true meaſure of it, it is requiſite that we conſider of ſome common Principles, which are to be found in the minds of men; whether innate or traditional, it matters not; for from theſe, Conſcience derives its Original: upon the belief of theſe it does depend: and according to theſe, if it be permitted its native liberty and freedom, it always acts.

The firſt of theſe is, That there is one Supreme Being, which is the firſt cauſe of all other Beings in the World. And this is that which under various names and notions, has yet in all Ages, and amongſt all Nations, paſt for the moſt bleſſed, eternal, and by all to be adored Deity.

Secondly, That this Supreme Being is of a moſt perfect and excellent Nature, infinitely happy in Himſelf, ſo as nothing can add to, or diminiſh his abſolute and eternal Felicity. This was the Antient and Univerſal belief of the World concerning the Divine Nature; Nay, Lucretius, a man not over kind to that which he calls Gravis Religio, endeavours to eſtabliſh his Demi-Atheiſm upon this foundation: that the Divine Nature being tranſcendently happy within it ſelf, ſince it could receive neither addition, nor diminution, therefore did not concern it ſelf with the management of the affairs of the World; as appears by thoſe well known, and too much abuſed Verſes of his Omnis enim per ſe Divûm Natura neceſſe eſt Immortali aevo ſummâ cum pace fruatur Semota a noſtris rebus, ſejunciáque longè: Nam privata dolore omni, privata perîelis, Ipſa ſuis pollens opibus, nil indiga noſtri Nec bene pro meritis capitur, nec tangitur irâ.

Thirdly, That according to the excellency of his Nature, his Wiſdom, Power and Goodneſs, he made all things, and Mankind eſpecially for a moſt excellent End.

Fourthly, That this End was primarily the manifeſtation of his own Glory, in his Wiſdom, Power, and Goodneſs. Secondarily, and in order thereunto, the Happineſs of all his Creatures, according to their ſeveral capacities, either only here in this World, or if they be capable of it, both here and hereafter in a future ſtate.

Fifthly, That therefore there is a future ſtate after this life.

Laſtly, That in that future ſtate, there are Rewards and Puniſhments.

Theſe ſeveral Poſitions, have a natural dependency and connexion one upon another, and are ſuch, as have generally, if not univerſally been believed in the world, or at leaſt by the far greateſt part, beſt and moſt underſtanding of men: and indeed they are ſuch Truths, as no man can deny any one of them, without the manifeſt danger of ruining all the reſt.

Now from theſe common Notions, theſe neceſſary Conſequences follow.

Firſt, That all the Creation, and eſpecially the Nobler parts of it, and particularly Mankind, owe, unto this moſt excellent Being, all Duty and Obedience, and ſuch ſervice as they are capable of and he requires.

Secondly, It follows that all the whole Creation, and particularly Mankind, ought, according to their capacity and ability, to promote the great Ends of the Creation, which are the praiſe and glory of the great, good, and wiſe Creator, and the happineſs and well-being of the whole, and every part: And for this, Man may go to School to the inanimate Creatures, who all perform their obedient ſervice, with the moſt punctual and exact decency and order, both for his praiſe, their own preſervation, and the happineſs of the Univerſe: according to that of the Royal Pſalmiſt, Fire and Hail, Pſal. 148.8. Snow and Vapors, Stormy Winds fulfill his Word, and praiſe his Name; ſtrictly obſerving thoſe Laws which at firſt he did impoſe upon them.

Laſtly, it follows from the juſtice and power of this excellent Nature, that thoſe parts of the Creation, which do, in obedience to his Will, endeavour to promote thoſe excellent Ends and Deſigns of his Glory in the happineſs of the Creation, ſhall, as the Reward from his Bounty upon their Obedience, be made partakers of that happineſs they are capable of, and which, in his wiſdom, he ſees beſt for them both here and hereafter: And that thoſe parts of the Creation, who, in oppoſition or contempt of ſo great goodneſs, excellency and power, endeavor to croſs, hinder and obſtruct theſe great Ends of the Creation, ſhall therefore be miſerable, both here and hereafter, by the want of that happineſs; as alſo, by ſuch other penalties as the greatneſs of their Crimes deſerves, and their Natures are capable of.

HAving ſhewn what Principles are the foundation of Conſcience, viz. a ſence of that Duty which we owe to God, and to one another. The next inquiry muſt of neceſſity be, how theſe Duties are to be performed, ſo as they may be agreeable and acceptable to thoſe to whom we are to pay them. And herein common Reaſon obliges us to believe, that we are bound to follow the directions of the Supreme Being, ſo far as he has been pleaſed to manifeſt his Will and Pleaſure to us. Amongſt Chriſtians, the Canon of the Holy Scripture, has alwayes been taken for this Rule of Direction, as being the Divine Revelation of the Will of GOD. And whoſoever does ſeriouſly and attentively conſider the ſcope of thoſe Sacred Writings, muſt of neceſſity confeſs them to owe their Original to the Divine Nature, ſuppoſing it ſuch as has before been deſcribed, and univerſally believed: for all their Commands, Inſtructions, and Exhortations, are directly level'd at theſe great and glorious deſigns of the moſt excellent Spirit, by promoting his Glory, and the happineſs of Mankind, both here in this life, and hereafter in the life to come. So that now having found we owe a Duty, and having likewiſe found a Rule for our direction, how we ought to perform this Duty, there will be no great difficulty to find what Conſcience is; for it is no other thing than that Principle which judges whether we have diſcharged our Duty according to this Rule, and theſe Directions.

I do purpoſely avoid the Niceties of the Schools, as too full of Curioſity, and not at all conducing to my deſign, which is to avoid all intricacy and perplexedneſs, and to give ſuch an eaſie, proper, and natural deſcription, and notion of Conſcience, that every man may find it in his own breaſt.

Conſcience therefore, is that Power which every Man hath within his own mind of judging all his thoughts, words and actions, whether they are agreeable to that which is the beſt Rule, by which they ought to be directed. Thus from a belief that there is a GOD, and from the commands in Scripture to worſhip Him, and Him onely, my Conſcience, or Power that I have of judging my ſelf, immediately informs me, that I ought not to neglect his Worſhip, or to give it to any Creature: If therefore I do either wholly, or in part omit it, or miſplace my Worſhip, my Conſcience tells me, I have done amiſs, becauſe I have not followed the direction of the Rule. Thus from the belief, that I ought to contribute all I can, to the accompliſhment of the great and good deſign of the Almighty Being, in promoting the happineſs of all the parts of the Creation, my Conſcience preſently informs me, that I ought to do all the good I can in all ſenſes unto all Men: And on the contrary, that therefore I muſt be careful to avoid doing any wilful injury to my ſelf, or to any other perſon, whereby their preſent happineſs may be impaired, or their future leſſened or prevented; becauſe in ſo doing, I follow the directions of the Rule, which only is ſatisfactory to Conſcience; whoſe office is to accuſe me, if I do wrong; to encourage and acquit me, if I do what is right, and what I ought to do. So that to make up Conſcience, there muſt be firſt, a true and exact Rule for all our actions, which we take the Scriptures to be, as being, as St. Paul ſaith, ſufficient to make the man of God wiſe unto ſalvation, which I think is a ſufficiency for a Rule beyond all exceptions; and they who expect a better Rule, certainly expect another End, better, I am ſure, it is impoſſible: And, as before was intimated, if there were a neceſſity, it were no hard task to prove the Scriptures, in all particulars, the moſt excellent Rule for the management of all humane Actions, in order to the forementioned Ends of Gods Glory, and the Happineſs of the Univerſe.

Secondly, There muſt be a true knowledge of this Rule, Scientia before Conſcientia; which Prepoſition denotes only the private application of this knowledge to particular perſons and things: for this is moſt clear and evident, that I muſt firſt know this or that is to be believed, or done, and after this or that manner, before I can believe it to be my Duty, or be able to paſs a judgment upon my ſelf, that I have done well, or ill, in believing, or not believing, doing, or not doing any thing, or not doing it as I ought, according to the direction of my Rule.

Laſtly, there muſt be an impartial and true judgment of my actions, by this Rule, that is, whether they have been according to the directions of the Rule, which is the proper employment of Conſcience, whoſe work is to meaſure my thoughts, words, and actions, and to try whether they are conformable to the Rule by which I am bound to act, and according to that judgment either to abſolve or condemn me for them.

So that Conſcience, thus properly taken, can only be exerciſed about ſuch things as are certainly known, and by conſequence, abſolutely neceſſary to be done, for ſuch are all and only the commands and directions of the Rule, according to that remarkable place of St. Paul, Acts 24.16. concerning his own practice, which ought to be a pattern to all men. And herein do I exerciſe my ſelf, to have a Conſcience void of offence towards God, and towards Men. That is, the proper and peculiar Employ of Conſcience, is to judge and determine, whether I do my Duty to God and my Neighbour, according to what I know is his Will revealed in his holy Word.

Now in regard, that upon this true Notion of Conſcience, there lies a great deal of weight; and it being the common miſtake amongſt weak minds, to take every thing which is offer'd to them as ſuch, without a due examination, for a matter of Conſcience in the ſtricteſt ſence: I will endeavor to clear this Point, and make it appear, that Conſcience is only directly concerned about ſuch things as are certainly known, and therefore abſolutely neceſſary to be believed and done, or not done.

Firſt therefore we will inquire into the Nature, and, as I may call it, the Eſſence of Conſcience.

Secondly, we will examine and conſider its manner of operation and acting in all men.

Now the very Eſſence of Conſcience is Knowledge, for no man can have a Conſcience to himſelf of any thing which he does not know, nor of any thing further than he does know it. For Example, I know that GOD is, and that He is to be worſhipped; and therefore my Conſcience tells me, I am obliged to act according to that knowledge, and that I ought to adore him. I know that no Creature is to be worſhipped with Divine Adoration, and therefore my Conſcience tells me I ſin againſt knowledge, if I give Adoration, by worſhipping either Men or Angels, much more if I beſtow it upon the more ignoble parts of the Creation, Gold, Silver, Wood, Stone, Creeping Things, Birds, or Four-footed Beaſts. I do not certainly know whether Saints departed this Life can hear my Prayers, though made to them in the moſt modeſt ſence, and in the ſame nature as I would do, if they were alive, beg of them to pray or intercede for me; and therefore, if I do not pray to them to pray for me, my Conſcience does not accuſe me of having neglected a Duty which I ought to have done, or ſinning againſt my knowledge: So that it is clear, that to Know is of the Eſſence of Conſcience, ſo that there can be no Conſcience without it. Now Scientia eſt de certis & indubitatis, all knowledge is of certain and undoubted things; and this certainty, which is the foundation of knowledge, is grounded either upon the demonſtration of Sence, Reaſon, or Divine Revelation; and whatever I know, it is becauſe I have a certainty that it is ſuch in its own nature; either from the evidence of Sence, which cannot deceive me, or from clear and plain Reaſon, or elſe from a poſitive Divine Revelation; which proceeds from him who therefore will not, becauſe he cannot, deceive me, being Truth it ſelf: And therefore if the things I would know, be either in their own nature uncertain, as are all future contingencies, and many paſt actions of former Ages, about which I want ſufficient means of a certain information, I can have no knowledge of them; and by conſequence, no obligation upon my mind, to believe them, or act according to them. But whereſoever there is a certainty of knowledge, either from Sence, Reaſon, or Divine Revelation, there my mind is not left at liberty; but has an obligation laid upon it, to act, or not to act, according to the commands of that knowledge. And that this is not my private opinion, but agreeable to the greateſt Truth, let the moſt learned Apoſtle St. Paul give his teſtimony, in that well known place,Rom. 14. ult. Whatſoever is not of Faith, is Sin. For by Faith there cannot be meant that ſupernatural Gift and Grace of believing to ſalvation, becauſe every thing to be known or done, is not the object of that Faith: and therefore, as appears by the fifth Verſe, by Faith, there he underſtands that 〈 in non-Latin alphabet 〉 , that full aſſurance of a mans own mind, which is no other thing but the reſult of a certainty of knowledge of what he ought to do, or not to do, and is properly oppoſed to that doubting and wavering of a mans mind, occaſioned by the want of knowledge; and therefore he tells us, it is a damnable ſin to do that which I doubt I ought not; For, ſaith he, he that doubteth is damned if he eat, becauſe it is not of Faith; that is, of a full aſſurance of knowledge, that what he does is lawful: for to ſuch a perſon, till he have a full aſſurance from a certain knowledge that it is not, it is ſin, becauſe for ought he knows it may be ſo; and the Rule tells him he is to abſtain from the very appearance of evil; and Reaſon tells him, Tutum est errare à dextra, it is the beſt to err on the right hand, by abſtaining from that, which I am not fully aſſured of, but it may be ſinful: and for this very reaſon the ſame Apoſtle tells us, that the occaſion of thoſe miſtakes in the Church, about eating things offered in ſacrifice to Idols, proceeded from a want of this knowledge: Howbeit, ſaith he, there is not in every man this knowledge; and for want of this, he tells them, their Conſciences were weak; that is, their minds were doubtful, and ſome were of one perſuaſion, others of another about it.

So that knowledge being of the Eſſence of Conſcience, and certainty being of the Eſſence of knowledge, it follows, that Conſcience properly ſo called, cannot be exerciſed, but about ſuch things as are certainly known, and therefore abſolutely neceſſary to be believed or done; which plainly ſhews the unwarrantable doctrine and practice of ſome men, who impoſe many things upon People as indiſpenſible matter of Conſcience, which in their own nature admit of the greateſt doubt and uncertainty, and which they have no lawful authority to eſtabliſh, as obligatory to the Minds and Conſciences of Men.

But to confirm this, Secondly, let us examine the manner of operation and acting of Conſcience in all Men: Now the exerciſe of Conſcience, conſiſts in theſe two things: Firſt, I inquire with my ſelf whether I have done what I ought, or abſtained from what I ought? Secondly, I inquire, If I have done or abſtained as I ought, whether I have done it after that manner, and with thoſe due circumſtances as I ought? Now in both theſe operations, the neceſſity of them is the Rule, and the foundation of that neceſſity, is my certain knowledge that they are ſo: for thus I judge, I have done this, becauſe I certainly know in obedience to the Rule, I ought to do it: I have abſtained from that, becauſe I certainly know, that I ought of neceſſity not to do it: I have done it after this manner, becauſe I am certainly aſſured that this was according to the way directed by my Rule; therefore my Conſcience, that is my power of judging my ſelf, pronounces for me, that I have done right and well: and then my Mind or Conſcience being ſatisfied, I am at eaſe and quiet within my ſelf; and this is called a good Conſcience, or peace of Conſcience. On the contrary, when I have done either what I certainly know I ought not, or but doubt I ought not to have done; or omitted what I am aſſured I ought to have done; or where I have not done what I ought to do, according as I ought to have done it, for the manner of performance, with all due circumſtances; my Conſcience tells me, I have not done well, or according to my knowledge, and therefore my mind is unquiet and unſatisfied, haunted with guilt of the evil, and terrified with the fearful expectation of puniſhment; and this is called an evil Conſcience, or to ſpeak more properly, a Conſcience of evil. But if there be no command to act, or to abſtain, nor any directions for the manner and circumſtances of my Actions, I find no certainty of knowledge, and ſo no abſolute neceſſity within my ſelf to act, or not to act; to abſtain, or not to abſtain; or if I do any ſuch action where I am left at liberty, I find no neceſſity of doing it this way, or the other, but am left to my own freedom, becauſe I have no certainty of knowledge from the Rule to determine me: ſo that if I do it, my Conſcience does not accuſe me; if I do it not, I find no uneaſie guilt to ſit heavy upon my mind for the neglect; and what way ſoever I perform it, ſtill my mind is at peace and quiet with it ſelf; and all becauſe there is no certainty of knowledge from the Rule, and therefore no neceſſity or determination, and ſo by plain conſequence, no part of the dominion of Conſcience, for this neceſſity of knowledge is the Law of Conſcience, and where there is no Law, Rom. 4.15. there can be no tranſgreſſion, no obligation, nor afflicting guilt.

Let not any perſon now think, that I have ſtraitned the Dioceſs of this Univerſal Biſhop, or, to ſpeak without offence, this Overſeer of the World; for thus far his proper and abſolute Juriſdiction does extend it ſelf: But Conſcience has likewiſe a collateral dominion over all indifferent Actions, which is thus. All our Actions which may be done, or not done, without ſin on either part, are called Indifferent: As for example, If for my health or pleaſure I deſign to take the Air, it is indifferent whether I ride, or walk, or whether I go into that fair Field, or this freſh Meadow. Now all theſe actions, though in their own Nature free and indifferent, have yet this neceſſity upon them, that they ought to carry a reſpect to the forementioned great deſigns of God's glory, and the happineſs of the Univerſe, and therefore ought to be addreſſed to thoſe ends, and managed accordingly: and if any indifferent action does not in ſome meaſure contribute to theſe ends, I am bound in conſcience not to do it: Which ſeems to be the reaſon of the great ſeverity our Saviour pronounces againſt idle words,S Matth, 12.36. not onely ſuch as are contrary to thoſe ends, but ſuch as by their being uncapable of contributing to thoſe great deſigns, are therefore ſinful and unlawful, becauſe uſeleſs and unprofitable. Thus for me to ride or walk to take the benefit of the freſh and free air, though in its own nature free, and left to my choice; yet I have this obligation upon me, that I ought to chuſe that part, which either from my own, or better judgments, may be thought moſt proper, and conducive to my health, that ſo I may be in a better capacity to praiſe and glorifie my Creator, for, and by the advantage of health, ſtrength, vigour, and alacrity of Mind and Body; and that by theſe I may be enabled, both for my own part, to participate of the bountiful happineſs, which kind Heaven has ſo plentifully beſtowed upon this life; and alſo, that I may be in a better capacity to promote and advance the happineſs of my fellow Creatures, ſo far as my power does extend it ſelf: and therefore in order to this, I am not to be injurious to any perſon, nor in taking the Air, to ride or walk over the eared Corn, or full grown Meadows; and all this, not onely out of an obligation to Humane Laws, or for fear of an Action of Treſpaſs, a Clauſum fregit, or Pedibus ambulando; but for Conſcience ſake, becauſe I am bound by the Rule, to do good to all, but injury to none. And this truly explains the meaning of St. Paul, in thoſe two places,1 Cor. 10.31. Whether ye eat or drink, or whatſoever ye do, let all be done for the glory of God. And, Whatſoever is not of faith, is ſin: Rom. 14. ult. that is, Whatſoever indifferent action I do, I ought to have a full aſſurance, that it is not contrary, but conducive to this great deſign of the glory of God, in the happineſs of the Creation.

THus far I think it is clear what Conſcience is, and how far its proper Dominion does extend. Now that Conſcience thus rightly underſtood, does univerſally and abſolutely oblige all men, I cannot think there are any will make the leaſt ſcruple; unleſs it be ſuch, whoſe Conſciences are ſeared with an hot Iron, and given up to that unthinking ſenſe, which the Apoſtle ſpeaks of; and to thoſe who are paſt feeling, I do not addreſs my ſelf, or this Diſcourſe. But the miſfortune of our Age does not lie in this particular; we may have ſome of thoſe who have no Conſcience; but we have multitudes of others, who are ſo far from having none, that they are all Conſcience, who ſtrain at every Gnat, and make every thing a ſcruple and matter of Conſcience in the ſtricteſt ſenſe: I do heartily wiſh, whilſt they do ſo, that they do not ſwallow many a Camel, and in the end make ſhipwrack of true Faith, Charity, and, by conſequence, of a good Conſcience. For ſuch as theſe are, were theſe Papers intended, with all Chriſtian tenderneſs and compaſſion; if poſſible to give them a right underſtanding of what is ſo infinite dear and tender to them. For to my certain knowledge, as by much experience, and frequent conferences with many of them, I am able to affirm, moſt of this ſort of People, who pretend to be acted by Conſcience in every thing, are not yet able to give a tollerable account what Conſcience is: 'Tis ſomething within them, but they know not what: ſome of them, I am confident, are ſo ſtupid, as to believe it to be ſome living thing within them, diſtinct from both Soul and Body. And I remember a Quaker, to whom I put the Queſtion a little haſtily, What was Conſcience? after he had ſhewn his great ſurprize and ignorance, by being in every joynt a Quaker, and the firſt that ever I ſaw do the trick, he very confidently, as well as blaſphemouſly told me, it was the Spirit of the Lord. I demanded if he meant the Holy Ghoſt, the Third Perſon in the Bleſſed Trinity? To which he anſwered, Yea. Which makes me fear, that more, who are not of his perſuaſion, yet may be of his ſenſe, and believe what they call Conſcience within them, to be ſome Omnipotent thing, to which every thing ought to bow and obey.

There have been, and will be in all Ages, ſome men who do ill, with a deſign and knowledge of doing ill: others there are, who do ill, with a deſign of doing well: to both theſe it is, that we may aſcribe thoſe unhappy diviſions amongſt us, under the pretence of Conſcience. And had they taken half that pains and care rightly to inſtruct People what Conſcience is, that they have done, poſitively to tell them, This is matter of Conſcience, and that no man can do with a ſafe Conſcience; whilſt in truth, they were either not matter of Conſcience, in a ſtrict and proper ſenſe; or if they were, they were ſuch matter of Conſcience, as all people were obliged to act in, contrary to both their Doctrine and Practiſe: I ſay, had they done this which was their duty, they might have done God good ſervice, and promoted our common happineſs, by Peace, Unity, and Charity: which now, to the great diſhonour and decay of Chriſtian Religion and true Piety, and irreparable miſchiefs in our Politick capacities, are almoſt grown ſtrangers amongſt us. For whoſoever ſhall, without partiality, conſider the affairs of theſe Nations, for this laſt Century, ſhall find, That Liberty of Conſcience has introduced amongſt us the Synagogue of the Libertines, which now has more Votaries than the true Religion, and all others put together.

There are two things which of late have been obtruded upon us, (whether ignorantly or maliciouſly, God he knows) under the ſpecious name of Conſcience; and theſe are, Opinion and Perſuaſion: To this luckleſs Mother, and fatal Daughter, we owe all thoſe diviſions, that ſtrife, thoſe bitter envyings, debate, variance, and, in truth, all thoſe intollerable miſchiefs, under which, both Church and State have, for many years, ſo heavily groan'd, and ſo deeply ſuffer'd. Some men, it is to be feared, out of Pride, Avarice, Ambition, or deſire of Novelty, having embraced ſuch Opinions, as were moſt ſuitable to their private Intereſt or Deſigns, preſently uſurp Heaven's Royal Prerogative, and ſtamp theſe courſer Metalls with the Divine Impreſs of Conſcience; which immediately makes them currant Coin amongſt vulgar and undiſtinguiſhing Judgments. Theſe Opinions, countenanced by the ſucceſs of numerous Diſciples, and warranted by zealous Defenders, and over-eager Promoters, grew amongſt many into firm Perſwaſions; and having been rooted by long continuance, and naturalized by Cuſtom, then they muſt be matters of Conſcience, then they muſt be obliging to all, and give indiſpenſible Laws to all: then they are to be defended, and maintained with Life and Fortune, and ſupported with no leſs rigorous Penalties than Eternal Damnation, to all thoſe who will not fall down and worſhip this golden Image of Conſcience.

I will therefore endeavor to ſhew, what Opinion, and what Perſuaſion are; and how they differ from Conſcience; how far they do oblige; and wherein their lawful right and dominion, in the management of humane Actions do conſiſt.

Let us act like Men and Chriſtians, with prudence and juſtice; let us render to Caeſar the things that are Caeſars, and to GOD the things which are GODS; let us not blindly, injuriouſly, and dangerouſly, transfer the Title, Dignity, Power, and Supremacy of Conſcience, the immediate Vicegerent of our Almighty Sovereign, unto theſe two Ʋſurpers, who, in reality, are but his Subjects.

I will begin therefore with Opinion, as being the elder of the two: And that you may know, that it is far inferior unto Conſcience, this is the deſcription which the learned Aquinas gives of it, Opinio eſt diſpoſitio ad Scientiam, it is a diſpoſition to Knowledge; that is, Opinion is an imperfect degree of Knowledge, where ſtill there is a liberty to doubt or ſuſpect that this or that Opinion, may not be exactly true: As for Example, that the Sun ſhines at high Noon, this is demonſtrative knowledge; but becauſe the Sun when it ſhines, does communicate both light and heat; that therefore the Sun is a vaſt Globe of Fire, this is but Opinion; becauſe it may be ſo, and it may not be ſo. Or that the Moon is peopled with Inhabitants, is but Opinion, becauſe being capable of doubt; I can have no way to aſcertain my ſelf, of the truth of either of theſe, whether in reality, the Sun be a Ball of Flame, or the Moon another habitable Region: ſo that Opinion is that private judgment which a Man makes of things or actions which are of an indifferent nature, without any certainty of knowledge, where he wants the aſſiſtance of ſome rule or way, and means, to attain to ſuch a certainty. And that I may not give only inſtances of Philoſophy; thus, that there is ſuch a place as Hell, the reſidence of the damned, is a matter of knowledge, as being of Divine Revelation, beſides that it is founded upon the reaſon of rewards and puniſhments in a future eſtate: But whether the Fire of Hell be material, or ſigurative, or both, theſe are matters of Opinion; and it is indifferent to believe either or both, becauſe I am not poſitively directed to believe either of them, more than the other; neither if I do believe one of them, rather than the other, is any other Man obliged to believe it, upon my affirmation of one part to be my Opinion; but is ſtill left at his liberty, ſo he believe any, to follow that part of the Opinion, which to him appears moſt robable; and the reaſon is, becauſe I want a certain Rule to determine me, there being no Divine Revelation of it, nor any way or means to attain to a demonſtrative knowledge of it; and further, in its own nature it appears indifferent, whether thoſe infernal Flames be material, or figurative, or both; ſince whatſoever they are, God Almighty is thereby able to accompliſh his deſign, which is the puniſhment of the fallen Angels, and ſuch of Mankind, as muſt there be eternally miſerable and tormented, becauſe they would not accept of happineſs upon Gods terms and conditions.

HAving now ſhewn what Conſcience, Opinion, and Perſuaſion are, and how they differ one from another; it follows in the next place, that we ſhew how far theſe two laſt do oblige any perſon in the management of humane Actions relating to Divinity.

Firſt therefore, every Man is obliged by his private Opinion or Perſuaſion, only in things indifferent in their own nature, and undetermined; which is the proper ſphere of their activity, to act, or not to act; to believe, or not to believe; ſo far as in acting or believing, he does not contradict a known Rule of Conſcience, which is an abſolutely neceſſary Duty. Now the great and general Rule of all our Faith and Actions, being Gods Glory, and, in order to that, by our Obedience to his Commands to that purpoſe, to promote the happineſs of the Univerſe, both here and hereafter, it is very eaſie for any perſon, in any part of his Belief, or in any of his Actions, to ſee whether they have a reſpect to theſe ends; for if they have not, they certainly croſs the great deſign and intention of our Almighty Creator, to whoſe Will we owe all ready Obedience; and then, by neceſſary conſequence, they become abſolutely unlawful. Thus ſuppoſe I am of Opinion, for very good and religious conſiderations, that I ought to keep one day in the week a voluntary day of Faſting or Abſtinence, and I chooſe Monday as an indifferent day; I am obliged by my own private Perſuaſion to keep that day ſo; but neither my Perſuaſion, nor Example, can have any influence to oblige others to do ſo, who are not of the ſame Perſuaſion with me: But if either a Command from my lawful Superiors forbid me Abſtinence on that day, or enjoin it to be obſerved as a Feſtival; or if I find, that by Faſting I impair my health or ſtrength, I am then obliged to obſerve it no longer as a day of Faſting, becauſe then my private Perſuaſion would croſs a certain known Rule of Conſcience, by diſobedience to lawful Authority. And I ſhould alſo be injurious, both to my ſelf, and, it may be, to many others, who may have a dependance upon my life and well-being; whereby I ſhould act contrary to the Will of God, who would have me, by all lawful and prudent wayes and means, to promote my own happineſs even in this life; and all theirs, with whom I have a Concern, ſo far as I am able by juſt and honeſt endeavors.

Secondly, every Mans private Opinion and Perſuaſion obliges him ſo far, as in the determination of his Belief, and Actions, it follows the better, more ſure, and warrantable part. Now the better, and more warrantable part of our judgment and determination in indifferent things and actions, is firſt, that which has the Conſent, Judgment, Approbation, Example, or Practice of the beſt Men, in all Ages, as neareſt to the neceſſary Rule of Life and Actions. But becauſe this cannot ſo eaſily be known, or found out, eſpecially by the unlearned and ordinary ſort of People, who have neither opportunity nor ability to diſcover what the Judgment and Practice of the beſt Men in forepaſt Ages has been, by ſearching the Hiſtories and ancient Records of former Times; therefore ſecondly, that is the better, more ſure, and warrantable part of our judgment, in indifferent matters of Opinion or Perſuaſion, which follows the judgment of Charity, Peace, Ʋnity, and, by ſo doing, contributes moſt to Gods glory, by promoting the happineſs of all Men, both here and hereafter: for theſe are univerſal Rules, and known Commands, and therefore neceſſary to be obſerved, being given us for the guidance and management of our Actions in general. Now there is no Man that has the free uſe of his Reaſon, and will make uſe of it, but may eaſily diſcover, whether any of his Actions are agreeable, or contrary to theſe Rules, and this great End.

So that it appears plainly, how different the Obligation of Conſcience is, from that of Opinion, or Private Perſuaſion. Conſcience obliges all Men, alwayes, at all times, and in all places, univerſally and abſolutely, they being known, evident, and certain Duties, which are thereby commanded. Opinion and Perſuaſion, oblige only ſome private Perſons, in ſome Caſes, and at ſome Times, and never further than they have a juſt reſpect to ſome general Rules of Conſcience, in regard they are not ſo certainly known, but that they may admit of Doubt, and have a poſſibility of being other than they appear, or are thought to be.

IT is a Divine, as well as Mathematical Truth, Rectum est menſura ſui & obliqui, a right Line ſhews both its own ſtraightneſs, and the crookedneſs of that which is oblique: Having therefore ſhewn this Rule of Truth, and which I have not in the leaſt endeavoured to warp or bend, ſo as to ſit any private or ſiniſter deſign of my own, or of any Party; let us now lay it to the Work, and it will quickly diſcover, who are the Workmen that need not be aſhamed, 2 Tim. 2.15. 1 Cor. 3.12, 13, 15. who have rightly divided the Word of Truth; and have built upon that good foundation, Gold, Silver, precious Stones, in beauty far ſuperior to the poliſhed corners of the Temple: And who are they, that have built Straw, Hay, and Stubble, ſuch combuſtible ſtuff, as has ſet the glorious Fabrick of the Church into flames of Contention, and which to the loſs of the Builders, muſt be burnt up; though they themſelves may be ſaved, ſo as by fire, provided they did it ignorantly, and not of malicious wickedneſs, yet their work muſt periſh.

We will therefore conſider the moſt material, and chief things, which are in difference amongſt us, and, by an impartial applying of this Golden Rule of Conſcience, ſee who come neareſt the Truth and Right.

I do purpoſely avoid the knotty Queſtions of Divinity, and the different Opinions about them, in regard, that theſe may be diverſly believed and maintained without breach of Communion; and I know there are, and have been many eminent Men in the Church of God, who have wholly differ'd in their judgments, about ſome abſtruſe Points of Divinity, without prejudicing the Peace and Ʋnity either of the Church or State: in regard they defended them only as their private Perſuaſions, and were both too modeſt, prudent, and charitably honeſt, to diſturb the Peace and Quiet of the Church or State, by endeavouring to impoſe their particular judgments in things not clear and evident, as neceſſary Doctrines of Faith, or Practice, upon the Conſciences of all other Men.

The main and grand Differences between the Church of England, and all thoſe who have ſeparated themſelves from her Communion, ſo far as I am able to diſcover by the Writings of the ſeveral Parties, are either about the Government it ſelf, or about the circumſtances and manner of Worſhip.

That there ought to be Government in the Church, I ſuppoſe all Parties will readily acknowledge, becauſe a great Apoſtle tells us, God is the God of Order, and not of Confuſion, 1 Cor. 14.33, 39. in all the Churches of God; by which it is plain, that that is no Church of God, which is not under Government; or which countenances Confuſion; and therefore the ſame Apoſtle abſolutely commands, That all things be done decently, and with Order. The thing that is complained of, is, That this way of Government, by the Epiſcopal Hierarchie, being no where in plain, and poſitive Words, and Commands, thus ſet down, ordered, and eſtabliſhed in Scripture, which is the Rule of Conſcience, therefore it ought not to be impoſed tyrannically and imperiouſly, upon Men of weak and tender Conſciences; eſpecially, when another, and better way of Government, more agreeable to the Scriptures, and Primitive Simplicity of the Goſpel, is now found out, and diſcovered. For though Government in its own Nature be abſolutely neceſſary, yet where God does not interpoſe any poſitive Command, or Directions, as he did concerning the Jewiſh Church, there this or that Government are equally indifferent, and the beſt is to be choſen and preferred before the reſt.

How weak a Plea and Refuge this is, to call for and expect plain and expreſs Words, Commands, or Directions from Scripture for every thing we do or believe, every Man muſt acknowledge who does but conſider, that we owe even the Belief of ſome of the Articles of our Faith to conſequences from Scripture, and not to plain, poſitive, and expreſs words: As for Example, that of the Myſtery of the Glorious Trinity in Ʋnity, three Perſons, but one God; which words are not to be found in all the Holy Canon. How much more unreaſonable is it then, to expect expreſs Words and Commands of Scripture for Government in the Church, which is of a far more inferior Concern than Faith? And how dangerous a matter it is, to admit of this Propoſition, That nothing is to be believed or done, for which there cannot be brought a clear and poſitive place of Scripture, let all Chriſtians judge: And whether, if it were as heartily practiſed, as it is by ſome Men vigorouſly preſt, it would not root out the very foundation of all Religion?

But we will join iſſue with them upon the Point, and give them a fair tryal at the Bar of Conſcience, their own Judge, upon their own Aſſertion: If therefore Government, being undetermined by Scripture, be indifferent whether this or that; and the beſt to be preferred; How ſhall it be determined, and by what Authority, which way of Government in the Church is the beſt? For till there be ſuch a determination, as before has been made appear, it can be no more than Private Opinion, and therefore can lay no more Obligation upon any Mans Conſcience to yield Obedience to it, than any other particular Perſuaſion does, which can only oblige thoſe who are of the ſame Perſuaſion, and only ſo long as they continue ſo, and no longer, nor any others who are not ſo perſuaded; and therefore by the Rule of Liberty of Conſcience, are free, and ought not to be impoſed upon, for fear of wounding their tender Conſciences; which is the direct and ready way to have as many ſeveral Governments and diſtinct Churches, as there are Men of ſeveral Minds and Perſuaſions about which is the beſt; it being certain that if Men be left to their liberty, every Man abounding in his own ſence, will eſteem beſt of his own way, and according to the Proverb, Every Crow will think his own Bird faireſt; which, in plain Engliſh, at laſt muſt amount to Anarchy, inſtead of Ʋnity; and Confuſion, in the room of that Decency and Order which God expects and requires in all his Churches. For the Scriptures leave it in ſuſpence, and at leaſt are ſilent as to moſt particularities of Government, there being no more plain and expreſs words for any ſort of Government, which any of the Diſſenters would eſtabliſh, than there are for that againſt which they contend; and all Parties will plead the Scriptures, ſpeak as much, or more, for their way of Government, than for any other.

Let us therefore try who will have the advantage, and bid faireſt for ſuch a determination, as ſhall oblige all mens Conſciences, according to the forementioned Rules, how any indifferent matters of Opinion or Perſuaſion (ſuch as the Queſtion in diſpute muſt be, according as they have ſtated it) become neceſſary and obligatory to all mens Conſciences.

Firſt therefore, we have reaſon to believe, that the way of Government now eſtabliſh'd in the Church of England, is the beſt, becauſe we find it does not contradict any known Rule or poſitive Command of Scripture; but, on the contrary, all its Commands, Directions, Doctrine, and Practiſe, are founded upon, and derived, if not from plain words, (as moſt of them are) yet from moſt evident ſenſe, and conſequences of Scripture; which, as before was intimated concerning the Articles of Faith, are as obligatory to Conſcience, as Scripture it ſelf.

Secondly, This way of Government, as it is now eſtabliſhed, appears to follow the better, more ſure and warrantable part of our Judgment, in indifferent things, ſo as to make them become obliging, and that in both its branches; viz. Firſt, it is agreeable to the Judgment, Approbation, Example, and Practiſe of the beſt men in all Ages, from the Apoſtolick times, as will be evident to all, who ſhall, without partiality, peruſe the Scriptures themſelves, where there are many not imperfect traces and footſteps of this way of Government, ſo far eſtabliſhed, as the Powers of the Heathen Governments, who then had all the Civil and Temporal Juriſdiction, would permit. But there is a whole Cloud of Witneſſes for it, in the univerſal conſent, practiſe, approbation, and defence, of all thoſe holy men from the Apoſtles times; who though not divinely inſpired, yet were men of ſuch eminent Integrity and Piety, as would not permit them to write any thing directly contrary to the Primitive truth, which ſome of them did immediately receive from the mouths of the Apoſtles and Diſciples of our Lord; and many of them were ſuch, as by Martyrdom did, with their deareſt bloud, ſet their Seals to the teſtimony of Jeſus. Such who lived in thoſe Ages, before Rome and her Biſhops ever thought of uſurping the Title of Ʋniverſal, and therefore cannot be thought guilty of any combination with them, in erecting or impoſing this way of Government upon the Chriſtian World. Secondly, The Determination of the Judgment, that this way of Government is the beſt, follows the better, more ſure and warrantable part, viz. the Judgment of Charity, Peace, and Unity: Charity, with the firſt, beſt, and paſt Ages of the Church, who all lived and died under obedience to this way of Government; of all which glorious Martyrs, Saints and Confeſſors, it were the moſt uncharitable opinion to judge and condemn them, as being guilty of living and dying in, defending, maintaining, and practiſing a way of Government, altogether unagreeable and contrary to the Word and Will of God; as all Diſſenters would perſuade the World, whilſt they tell them, this Government is unlawful and Antichriſtian. It follows likewiſe Peace and Unity, both with that part of the Church which is now Triumphant, and with the Univerſal Church Militant, over all the World, who, except ſome few of the Diſciples of Calvin, all agree in this way of Government.

Laſtly, We have reaſon to believe this way of Government to be the beſt, in regard that it does more, than any other whatſoever, promote the great deſigns of the glory of Almighty God, and the happineſs of mankind, here, by Piety, Peace, Juſtice, and Unity, in order to their eternal happineſs hereafter; following herein the Doctrine, Commands, and Example of the bleſſed Jeſus, and his holy Apoſtles, without turning to the right hand or to the left.

Beſides, We have other very ſtrong inducements to perſuade us, that this Government in the Church is the beſt, as being that which by Gods own appointment and approbation, was eſtabliſhed in the very infancy of the Church, by the Divinely inſpired Apoſtles; and for this belief, theſe, amongſt many others, are very probable and perſuaſive Reaſons.

Firſt, The great bleſſings which God has imparted to the World under this way of Government by Epiſcopacy; for it is notoriouſly known, that all the World, which did embrace the Chriſtian Faith, received it with, and from this Government.

Secondly, which is very remarkable, and a confirmation of the former; It is impoſſible to find any Church, which wears an antient Name, and pretends to be of Primitive Converſion to the Faith of Chriſt, but how much ſoever they may have degenerated in other things, yet ſtill they retain this way of Government: witneſs the Roman, Greek, Armenian, and even the barbarous Ruſſian and Aethiopian Churches, who though in other matters they differ as wide in Opinion, as in Climate, which, according to the Adage, is toto Coelo; yet in this they do all moſt harmoniouſly agree, retaining both the Name, Dignity, and Office of Biſhops, as the Governours of the Church amongſt them: And I do not know any one thing, excepting the Canon of the Holy Writings, which contain the Fundamentals of our Faith, which Heaven has appeared ſo ſolicitous to preſerve unaltered and uncorrupted, as this way of Government in the whole Chriſtian World.

Laſtly, This very argument, which with ſo much pomp and triumphant ſolemnity, is perpetually, by all Diſſenters, urged as invincible and unanſwerable, if it be well examined, will depoſe plainly for Epiſcopacy, and that there is no poſitive Rule or Command in Scripture for it, is a • ſtrong, and, it may be, a more powerful argument for it, than they who make uſe of it are aware of. And the true Reaſon why in Scripture there is no more ſaid to juſtifie it, with the higheſt probability, may be believed to be, becauſe with a Nemine contradicente, it was by an unqueſtioned conſent acknowledged by all thoſe, who did embrace the Chriſtian Faith; and there were none found then, nor in many Ages after, ſo impious or audacious to oppoſe or contradict it. And had there been any thing in the Government, either unreaſonable, or contrary to the will of God, the Jews and Heathens, whoſe hatred made them curiouſly inquiſitive into whatſoever might appear a defect in Chriſtian Religion, would certainly, with their quickſighted malice, have diſcovered it, the diſcovery of which would have imported as much as they did deſire, that was the ſubverſion of the Church from the very foundation. But ſo great was the Unity of the Chriſtians in this point, and ſo excellent and irreprehenſible did the Government appear, that in all the oppoſition Religion met withall, though not an Article of the Faith could eſcape their cenſures, we do not meet with any thing againſt this way of Government; and well it was there was then ſuch Unity: for could thoſe Enemies of our Religion have met with half thoſe diviſions, which now Chriſtians have made amongſt themſelves, they would certainly (without the aſſiſtance of a Miracle to preſerve it) have improved them to the utter ruine of the Church, to which there is no Road leads ſo directly, as that which undermines the Goverment. In ſhort, I do heartily wiſh, that all thoſe who are ſo zealouſly, it were well if I might not ſay furiouſly, bent and oppoſite againſt Root and Branch of Epiſcopacy, would conſider ſeriouſly at what they ſtrike, and whether they do not really affront him, who, as the Root of it, is by St. Peter ſtyled, the great Shepherd and Biſhop of our Souls. 1 Pet. 2.25.

LEt us now ſee any other form of Government in the Church, which can make ſo fair, ſo true, ſo juſt a plea for it ſelf as Epiſcopacy has done; whether Presbyterian, Independant, Anabaptiſt, Quaker, or any other of what name or diſtinction ſoever, who diſſent from the Church of England, and flie from her Communion, upon the account of the preſent Government by Biſhops.

Firſt, There is not any of theſe that can ſhew expreſs words, or commands of Scripture, for that way of Government, which they would introduce: And therefore they are unjuſt to us, whilſt they cry up their own way, and endeavour to impoſe it upon the world, as matter of Conſcience; ſince, as before has been proved, nothing can be ſo in its own nature, for which there is not a plain and poſitive command, or a natural and true conſequence, from Scripture the Rule of Conſcience.

Or admitting their Propoſition, That all Governments being in their own nature indifferent, and the beſt to be preferred; how does theirs appear to be the beſt? I hope they are better reconciled to common Senſe, Reaſon, and Cuſtom, than to think their own Aſſertion or Teſtimony ſufficient to convince us that it is ſo; ſince the Son of God, who was Truth it ſelf, yet tells us, If I bear witneſs of my ſelf, my witneſs is not true; that is,Joh. 5.31. if he had no other witneſs: And therefore he refers the unbelieving Jews to John, whom all men accounted a Prophet; to the Scriptures, which he bids them ſearch; to Moſes, in whom they truſted; and, in another place, to his Miracles and wonderful works, which they ſaw with their own eyes.

Come we therefore to the common Rule; and it is no more but juſt, that they ſhould receive the ſame meaſure, and ſtand to the determination of the ſame Judge, to whom they have made their Appeal.

In the ſecond place therefore, Every one of theſe ways of Government which they would eſtabliſh, with the ruine of the preſent, contradict a known Rule, nay, many plain Commands of Scripture; for whilſt they go about to overthrow the old Government, and introduce a new One, they are diſobedient to thoſe that have the rule over them, both in Church and State, whom they found veſted with that Authority, and which, for any thing they are able to prove to the contrary, was of Gods own appointment, for ſo ſaith St. Paul, The powers that be are ordained of God; even thoſe Heathen and truly Antichriſtian Powers: how much more then the Supporters and Defenders of the Chriſtian Faith? They reſiſt an Authority, warranted with long ſucceſſion, ſupported with many prudent and antient Laws; Laws to which they themſelves, and their Anceſtors, by their free Repreſentatives in Parliament, had given their Vote and Suffrage; and therefore, by their own voluntary Act and Deed, (and ſome of them by the ſtricter obligations of moſt Sacred and repeated Oaths) they were bound with the ſtrongeſt ties of Conſcience to live under, in all dutiful obedience; which St. Paul enjoyns under the pain of Damnation, the ſevereſt of all the penalties God Almighty can inflict upon Mankind: and therefore he tells them, they muſt needs be ſubject for Conſcience ſake.

Thirdly, in their determination, that their way or form of Church Government is the beſt, they do not follow the better, more ſure and warrantable part of judgment in indifferent things. Let them ſhew us in all Antiquity, (except ſome miſtranſlated places in the Engliſh New Teſtament, where Presbyters are falſly rendred Elders) the leaſt footſteps, approbation, defence, or practice of any other manner of Government in the Church for this Sixteen hundred years and upwards, beſides the Epiſcopal; if they can do this, then they may lawfully pretend, they do not overthrow the Old, but revive it, by overthrowing the New Model of Government; but if they cannot, as I am ſure if it could have been done, we had heard it on both ſides of our ears long before this; let them dread the fearful doom which the wiſe Solomon pronounces againſt thoſe who remove the ancient Land-marks, Prov. 24.22. and are given to change; for their calamity ſhall come ſuddenly, and who knoweth the ruine of them both? Both of thoſe who fear not God, becauſe they fear not their lawful King his Vicegerent; but are given to change, delighted with Novelties and Innovations.

Laſtly, this their determination is far from the judgment of Charity, Peace, and Unity, either with the paſt or preſent Ages; and much further from promoting the great deſigns of Gods glory, and the happineſs of Mankind either here or hereafter. Let all Europe witneſs this ſad Truth; and particularly theſe Britiſh Iſles, which by this beſt way of Government, of ancient Albion, White and Happy, was changed into Aceldama, a diſmal Field of Blood; it were endleſs to recount what Wars, Rapine, Sacriledge, Deſolation and Confuſion, Bloodſhed, and moſt unparallel'd Solemn Murder of Majeſty, the moſt ſacred thing on earth; have been the effects of endeavouring to ſet up, and eſtabliſh theſe new wayes of Church Government. And wherever any of theſe new Diſciplines did prevail, they quickly verified the Advice of young Rhehoboam's hot-headed Counſellors, making their little Fingers, heavier than the Loins of Epiſcopacy: and changing the Whips, with which thoſe Reverend Fathers chaſtiſed ſuch as really deſerved it, into Scorpions, Axes and Halters; nor did they ſpare either Life or Fortune that ſtood in their way, or durſt oppoſe them: And this was the true reaſon, why even thoſe perſons, who were ſo violent againſt Root and Branch of Epiſcopacy, notwithſtanding their Solemn League and Covenant, yet their Wiſdom, Fear, or Policy, would never give them leave to eſtabliſh Preſbytery, which they found a Government ſo imperious, abſolute, and inſupportable.

Nor is this fair and honeſt dealing, in Diſſenters; to pretend that becauſe all ſorts of Government are indiſſerent, therefore why ſhould not theirs be choſen which is the beſt? when by experience we have found the contrary, and in the mean time not to allow ours a bare indifferency: but to perſuade their credulous Followers, with the greateſt confidence, That our way of Government by Biſhops, is Popiſh, Ʋnlawful, and Antichriſtian, contrary to the Scriptures; and that their own way is agreeable to them, and the Primitive Diſcipline of the Church; and therefore as a matter of Conſcience, and the main matter too, the one to be avoided, and the other to be embraced by all thoſe who hope for Salvation of their Souls. That Cauſe (though it be the Good Old Cauſe) betrays it ſelf to be very weak, which is to be ſupported by ſuch unworthy, feeble, and Corner Arts and Arguments, as Pagans, and Heathen Philoſophers would bluſh to have been found guilty of.

As for that common objection of theirs againſt Lord Biſhops; we will eaſily grant them, that the Primitive Clergy did not abound in Temporalities; but then, they had ſuch advantages, as, I believe, none of theſe People will be willing to gratifie the moſt beloved of their Paſtors withall, when they who had poſſeſſions ſold them, and laid down the price at the feet of the Apoſtles, Acts 4, 34. to diſpoſe of as to them ſeemed moſt ſit. This would be a hard ſaying, who would bear it? nor indeed could it be convenient, as the affairs of the World ſtand at preſent. But theſe Honours which the preſent Clergy do enjoy, being Temporal, are not by us believed to be at all eſſential to the Office of a Biſhop, and are only annexed by the bounty of Princes, as are alſo their Eſtates, for the neceſſary ſupport of the Rank they are in, for the encouragement of Learning and Piety, and for the advantage of the Publick, as it is a Politick Society of Men. And they may as well maintain a Levelling Principle, and quarel with all Honours and Eſtates that are above theirs, as with theſe; for if any Temporal Eſtate or Dignity may, by free Gift or Succeſſion, divolve upon a Church-man, why not theſe? And that this may happen without offence or ſcandal, beſides the experience we have had in an Illuſtrious Peer of this Nation, who,Earl of Kent. not many years ago, from a private Prieſt, by ſucceſſion, came to the Honour of one of the firſt Earls in England. I appeal to themſelves, who would think it the greateſt injuſtice, upon the account of their being Churchmen, to loſe a good Temporal Eſtate from their Anceſtors, or a Barony, either by Deſcent, or Royal Bounty. Beſides, let all men judge, if this would not be the way to furniſh us with Jeroboam's Prieſts, of the meaneſt and loweſt of the People, not onely for Birth, but Learning, Parts, and Ability: And what a diſcouragement it would be to the Gentry and Nobility, who, by their Generous Birth, Advantageous Education, Noble Alliances, and many other Excellent Circumſtances and qualifications, are fitted by the great influence they may have both upon the Prince and People, to do both the Church and Sate the moſt conſiderable Honour and Service? I am afraid few of them would addict themſelves to the more ſerious and painful Studies of Divinity, if by their devoting themſelves to an immediate attendance upon God's Altar, they muſt caſt off the Entail of Temporal Honours and Eſtates from themſelves. Nor does this derogate a little from the ſuperlative Bounty and Goodneſs of the Divine Nature, to think, that he who does ſo plentifully, frequently, and freely beſtow theſe Honours and Eſtates, as bleſſings, upon all other Conditions of men, ſhould prohibit and deny them to thoſe, who have voluntarily obliged themſelves to his peculiar Service, and upon whom he is pleaſed to confer the excellent Title of his Ambaſſadors; 2 Cor. 5.20. and therefore moſt certainly does allow them honorably, ſo as to be able to ſupport the Dignity of ſo high a Character: eſpecially ſince they have his Royal word and promiſe for it,1 Sam. 2.30. Them that honour me, I will honour. Prince and Prieſt, were not by God thought inconſiſtent under the Law, in that Government, which he himſelf conſtituted and eſtabliſh'd. And therefore one word in the Hebrew Language ſigniſies both. 〈 in non-Latin alphabet 〉 And till ſuch time as he is pleaſed to declare his mind to the contrary, I know not upon what pretence any man ſhould divorce thoſe two, which he had once made one. Neither by virtue of theſe Lordſhips, do Biſhops Lord it over Chriſts Flock, as by the ſcoffing wantonneſs of ſome men (who ſhould be more ſerious, than to be witty at the expence of Scripture) they are ſaid to do: ſince it is clear, that their Temporal Baronies give them not the leaſt influence upon Church affairs, more than they give unto the other Noble Peerage of the Realm. And the Juriſdiction of a Biſhop, as a Biſhop, and a Biſhop as a Baron, are as wholly diſtinct, as that of a Lord of a Manor, or any other Lord is from the power of a Biſhop in his Dioceſs.1 Tim. 3.2.

In a word, A Biſhop muſt be given to Hoſpitality; how ſhall he be able to do that without an Eſtate? If he muſt have an Eſtate, he muſt be Lord of it, for ſo is every man of what he does poſſeſs: and if it ſhall be thought fit by Royal Authority, the Fountain of Honour, to add to that common Right, a more particular and diſtinguiſhing Title of Honour, that may offend ſome mens Ambition or Envy, but can never be found to be either diadvantageous to the • hurch or State, or contrary to the Scripture, the Rule of Conſcience.

From what hath been ſaid, it appears, that no other way of Government in the Church can really pretend to thoſe advantages, which may make an indifferent thing become neceſſary and obliging to Conſcience, except the Epiſcopal; by which it follows, that to ſubmit to this Form of Government, as it is now eſtabliſh'd in the Church, is ſo far from being againſt a good Conſcience, that no man can reſiſt it, without ſinning againſt Conſcience, ſince it has all the qualiſications which are neceſſary, for the making an indifferent thing become obligatory to every mans Conſcience, which all the other pretenders want: viz. It comes neareſt to the Rule of Scripture, it follows the better, more ſure and warrantable part of our judgment; it anſwers all the ends of Government, by promoting the Glory of God, and contributing to the happineſs of mankind here, by procuring Peace, Unity, and Concord; and hereafter, by teaching, commanding, and practiſing true Piety and Holineſs. And it is evident, that to diſſent from this Government, can never be the effect of Conſcience, but of Opinion or Perſuaſion, neither of which can lay any obligation upon mens minds, which is abſolute and indiſpenſible, as before has been made moſt evidently appear.

I wiſh that all Diſſenters would ſeriouſly reflect with themſelves, whilſt they do ſo violently cry up Conſcience, and pretend it for their ſeperation, whether they have not abuſed themſelves and the World, in miſtaking Opinion and Perſuaſion for it? of which they may eaſily be ſatisfied, by an impartial application of what has before been ſaid of this particular.

After all this, we ſhall difficultly be perſuaded to relinquiſh the Plea of a Divine Right in Epiſcopacy, for which ſo much reaſon has been, and may be brought to prove it; and upon which we ſhall have occaſion briefly to touch hereafter.

THus have we ſeen, that though private and falſe Opinion, or prejudiced and miſtaken Perſuaſion, and, it may be, malicious Deſign and Intereſt, combined with diſcontented Envy, may be loud and clamorous againſt this Government of the Church, by the excellent and antient way of Epiſcopacy; yet Conſcience is ſo far from being againſt it, that it is wholly and clearly for it. Let us now come to examine the manner of performance of Divine Worſhip, which has occaſioned no ſmall ſtirs, tumults, and diviſions amongſt us.

And here likewiſe I ſuppoſe, that all Parties do thus far agree, that there ought to be ſome Modes and Circumſtances in the Worſhip and Service of God; that is, ſome Time, ſome Place, ſome Words, Geſtures, Poſtures, and Habits, for the performance both of Publick and Private Worſhip, which Conſcience tells us we are bound to pay unto Almighty God. Herein likewiſe I ſuppoſe, that all Parties are agreed, that theſe things, or however, ſuch of them as are in controverſie amongſt us, are, in their own natures, indifferent; and therefore properly the ſubject of Opinion or Perſuaſion: and were there no determination on either ſide, provided the Duty of Worſhip were performed, it might be done this way or the other: And from hence likewiſe it appears, that no Circumſtance of Religious Worſhip, is in its own nature ſimply unlawful, becauſe no where in Scripture prohibited, either in direct words, or by neceſſary conſequence: ſo that no mans Conſcience can be juſtly offended by the performance of any of them, ſince where there is no Law, there can be no tranſgreſſion. Let any Diſſenters therefore ſhew, either a poſitive command, or a plain conſequence from Scripture, why I ſhould not ſerve God in a ſet form of Prayers and Praiſes? or why I, or any other perſons, ſhould not perform all the ſeveral Offices in the Book of Divine Service mentioned? Why ſuch Geſtures, Habits, or Signs ſhould not be made uſe of? And then ſomething is ſaid to make them unlawful; then every man, in point of Conſcience, would be obliged to abſtain from them: but till that be done, they will remain in their own natures ſimply indifferent, and ſo far lawful. And ſo long as they are ſo, which will be to the Worlds end, they act falſly and unjuſtly, who endeavour to perſuade weak minds, (and ſuch as are not able to Judge) that theſe Circumſtances of Religious Worſhip, now in uſe in the Church of England, are abſolutely unlawful, and that they ought neither to uſe them, nor to have any communion with thoſe who do uſe them; which is the true reaſon and foundation of their ſeparation. And that the treacherous dealers deal thus treacherouſly with us, is plain; for that the Ignorant and Vulgar always make this their Plea, for their forſaking our Communion, that their Conſciences will not give them leave to joyn with us in our unlawful Ceremonies, as, in deriſion, they call all the Service of the Church. And this they muſt needs have from their Teachers, who either ought not to have been Teachers, if they themſelves were not come to the knowledge of the Truth; or if they were, they ought to have taught them the Truth; and that theſe Modes, or Circumſtances of Religion, being in their own natures indifferent, were onely matters of Opinion, and not of Conſcience, until ſuch time as they were, ſome way or other, lawfully determined. And to prove that this they ought to have done, and more than this, have taught their Hearers, That they ought to have ſubmitted to ſuch determinations, I will endeavour to make it plainly appear, by ſhewing how indifferent Circumſtances of Divine Worſhip become obligatory to Conſcience, and ſo neceſſary to be performed.

Now all indifferent Circumſtances in Religious Worſhip become neceſſary, if in general they anſwer the great Deſign of God's glory, and the Happineſs of Mankind, both here and hereafter: it were enough therefore to demand, which of all theſe indifferent things are contrary to theſe great Deſigns, and wherein? which I am ſure it is impoſſible for them to make appear. But for the ſatisfaction of ſome, who may retain their prejudices, for want of a better information, I will ſhew more fully and diſtinctly, how indifferent things become neceſſary; with ſome ſhort reflections upon ſuch of them, as in the Ceremonies and Service of the Church of England are moſt objected againſt.

Firſt therefore, an indifferent Circumſtance in Religious Worſhip becomes neceſſary, if in general it conduces to the advancement of Piety and Holineſs; becauſe whatſoever does ſo, is abſolutely neceſſary to be done; and it is every man's duty, to endeavour to promote goodneſs, by all lawful ways and means. Thus therefore, ſet and appointed times for Publick Worſhip and Service of God become neceſſary; ſuch are the Lords Day, and all other holy Faſts and Feſtivals, in which People aſſemble together to call upon and praiſe God, and to give him that devout Worſhip, and humble Adoration, which in duty they are bound to do; where ſin is reproved, the ignorant are inſtructed, the weak are confirmed and ſtrengthned, the Holy Sacraments, thoſe Pledges of God's Love, and Seals of our Inheritance with the Saints in Light, are celebrated; and all people are exhorted, directed, perſuaded, and encouraged to the performance of their reſpective duties, towards God and all men. And that ſuch ſet times are neceſſary, will appear, becauſe, were men left to their own liberty, when and where to perform theſe Duties of publick Worſhip, ſuch is the treachery and backwardneſs of mens natures, that if they were not determined by a neceſſity, they would generally neglect the Service of God, and find out perpetual excuſes and evaſions to delay the performance of it, to the great decay of Piety and Religion, and the great hazard of the ſalvation of their Souls. For this purpoſe alſo, publick Places of Aſſemblies, decent and convenient for thoſe uſes, become neceſſary: and by ſuch Dedication, and ſolemn ſetting apart to the Service of God, they become his Houſes, and ceaſe to be common, or indifferent, by obtaining a Relative Holineſs;Exod. 3.5. Ezek. 42.13, 14. and 44.19. ſuch as did the ground about the burning Buſh, the Temple and its Veſſels, the Veſtments and Chambers of the Prieſts; all which are called Holy: And therefore the Royal Pſalmiſt does prophetically tell us,Pſal. 93. ult. Holineſs becometh thy Houſe for ever; which muſt either be falſe, or elſe be underſtood of Chriſtian Temples.

Secondly, Indifferent things and Circumſtances in Divine Worſhip, become neceſſary, if they promote Peace, Ʋnity, and Charity, according to thoſe great and neceſſary Rules of the Goſpel, Live in peace, if it be poſſible; 2 Cor. 13.11. Heb. 12.14. 2 Cor. 13.2. Coloſſ. 3.14. Epheſ. 4.3. 1 Cor. 13.13. as much as in you lies, follow peace with all men. Finally, brethren, be of one mind. Above all things put on charity, which is the bond of perſectneſs. Keep the unity of the ſpirit in the bond of peace. Now remaineth Faith, Hope, and Charity, but the greateſt of theſe is Charity. Now that one ſet and preſcribed form of Publick Worſhip, Adminiſtration of the Sacraments, and other Religious Duties, doth extremely promote all theſe, nothing can be more plain: for where men are left to their own liberty, one likes this way of performance, another likes and prefers another way; from hence immediately ariſes a breach of Unity, from thence men come to Diſputations and Controverſies, which is the beſt way. And whilſt each party is equally obſtinate in the defence of their own Opinion, many heats of paſſion happen, which vent themſelves in bitter words; from thence men come to variance, diviſion, and ſeparation; from thence to hatred; and then the door is ſet wide open to violence, force, confuſion, war, and all the innumerable miſchiefs, which are its dreadful conſequents, and conſtant companions. That theſe are ſad and experimented truths, I appeal to all ſober and conſiderative men: but leſt their Judgment ſhould not be ſatisfactory, let us hear the judgment of an Apoſtle, who was guided in what he writ by an infallible Spirit;Jam. 3.14. But if ye have bitter envyings and ſtrife in your hearts, glory not, and lie not againſt the truth. This wiſdom deſcendeth not from above, but is earthly, ſenſual, devilliſh: for where envying and ſtrife is, there is confuſion, and every evil work. But the wiſdom that is from above, is firſt pure, then peaceable, gentle, and eaſie to be entreated, full of mercy and good fruits; without partiality, and without hypocriſie: and the fruit of righteouſneſs is ſown in peace of them that make peace. Nor is it poſſible to find out any way to make peace, and bring men to unity and charity, but by ſome determination of theſe indifferent things; which is not onely my ſenſe and opinion, but that of all diſſenting Parties, who therefore propoſe the determination of them, by the eſtabliſhment of their way, as the onely expedient to obtain theſe excellent ends.

Thirdly, Indifferent things become neceſſary, if they promote Decency and Order, becauſe ſo they are agreeable to St. Paul's general Rule,1 Cor. 14.40. Let all things be done decently and in order. Thus, that all ſhould kneel at the Prayers where it is appointed; beſides, that it is a poſture of ſupplicating, humility, and devout adoration; That they ſhould ſtand up at the rehearſal of the Articles of our Chriſtian Faith, and at the Hymns, Pſalms, and Praiſes, are all matters of great decency and order. Whereas that one ſhould ſit, another ſtand, a third lean, a fourth lie along at his eaſe, are no leſs indecent and irreverend, than diſorderly and confuſed. Thus, that Church-men ſhould wear diſtinct Habits, both when they celebrate the Divine Service, and at other times, ſuch as may ſhew gravity, ſobriety, purity, innocence, or diſtinction of degrees, are all decent and orderly, and ſo far therefore neceſſary.

Laſtly, Indifferent things become neceſſary, if they be ſignificantly expreſſive of our inward profeſſion. Thus the Croſs after Baptiſm, the Ring in Marriage, the Surplice and other Veſtments, Poſtures and Geſtures, having all their outward ſignifications of the inward profeſſion of our minds, are neceſſary for thoſe ends. I ſhould ſpeak more fully of theſe things, had not the Learned Mr. Falkner taken ſuch pains about them, and ſifted them ſo narrowly, as not to leave any juſt pretence of a quarrel againſt them; to which incomparable Diſcourſe I therefore refer the Reader, for an ample ſatisfaction in all theſe particulars.

THus far I have ſhewn the chief, among many Conſiderations, whereby any indifferent thing may become neceſſary: ſo that if any perſon finds theſe or any other indifferent things in the Worſhip or Service of God, conduces to theſe Ends, he is obliged in Conſcience to the performance of them; but this layes only a private obligation, and the ſame that it does upon all other indifferent things and actions, which yet remain ſo, by being undertermined. But now in regard ſome of theſe things, though innocent and indifferent in their own Natures, may, to ſome Mens Opinions and Perſuaſions, appear very conducive to the beforementioned Ends; others may appear more effectual to ſome other Perſons: leſt from divers Opinions, about theſe Circumſtantials of Religion, which are beſt, moſt decent, orderly, and edifying, there ſhould ariſe diviſion, diſtraction, and confuſion in the Service of God, as by miſerable experience we daily find there does; it is requiſite that we ſeek for ſome ſtronger obligation whereby thoſe things which are indifferent may become neceſſary to all; and this muſt be, by the determination, and commands of a lawful Authority, which has power to judge, which amongſt all indifferent circumſtances of Divine Worſhip, conduce moſt to Gods glory, and the good of Mankind, eſpecially thoſe under their charge and juriſdiction, by promoting and maintaining Peace, Unity, Concord, and Piety: and after ſuch judgment, to paſs a final determination, which ſhall lay the double obligation, both of a prudent and neceſſary Law, and alſo of Conſcience upon all who live under their Government, and expect the advantages of it, and therefore owe Obedience to it. For otherwiſe diſputes and differences muſt be endleſs, if Men will not refer themſelves to ſome Umpires and Arbitrators to decide them; which muſt (after Men have tyred themſelves to find out what theſe Arbitrators muſt be?) at the laſt be lawful Authority. Now that all Diſſenters are of the ſame judgment with us in this Point, and believe that a lawful Authority has this deciſive Power, it is moſt plain, from the frequent inſtances, and repeated importunities which they make to the Supreme Authority, to make Alterations in the preſent, or to eſtabliſh another manner or form of Worſhip according to their way: or however, if they cannot hope for ſuch Conceſſions, yet they will Petition, that Authority will not interpoſe it ſelf in theſe Religious Affairs, but leave them to their freedom in the manner of the exerciſe of their Religion; and this is, if I miſtake them not, that which they call Liberty of Conſcience: And they muſt either be the greateſt Diſſemblers and Hypocrites in Nature, by begging that from Authority, which they believe it has no real Power over; or elſe it plainly implies, That it is in the Power of a lawful Authority to determine that Liberty, in indifferent things, which concern the circumſtances of Divine Worſhip. This therefore being acknowledged, we have nothing to do but to prove, That the Authority which has determined theſe indifferent things, and by conſequence now made them neceſſary to be done, and matter of Conſcience, had a juſt Right and Power, as well as wiſe and prudent Reaſons and Conſiderations ſo to do, as being a lawful Authority.

We muſt therefore conſider and examine what is requiſite to make an Authority ſo lawful, as that it may of Right challenge ſuch a deciſive and determinative Power, as that all Perſons who live under it, ſhall be obliged in Point of Conſcience, to ſubmit to its definitive Sentence, and take it for a finalis Concordia, in all indifferent things; and to which no Man can be diſobedient, without a manifeſt and wilful ſin againſt Conſcience, in the breach of thoſe known commands, Obey them that have the Rule over you. Rom. 13.1. And let every Soul be ſubject to the higher Powers.

Firſt therefore, that Authority which is of Gods appointment, is, without controverſie, a lawful Authority, as pleading a Divine Right from him by whom Kings reign. Such was the Authority of Moſes, Aaron, Samuel, and the Judges; and even of Saul, a wicked and tyrannous Prince, of whom therefore David ſaid to Abiſhai, 1 Sam. 26.9. Deſtroy him not, for who can lift up his hand againſt the Lords Anointed, and be guiltleſs? And it was well for him that he fell into the hands of a Man who was after Gods own heart. We have ſeen ſome, whom a leſſer intereſt than Davids in his death, would have tempted to ſerve him as Epominondas did his ſleeping Centinel; had they found him ſleeping, they would have been of Abiſhai's judgment, and have left him ſleeping his laſt.

But to proceed, ſecondly, That Authority is lawful, which is warranted by long Succeſſion: Preſcription is accounted a good and ſafe Plea and Title, for all other Men for their Eſtates and Poſſeſſions; certainly much more for the Crowns of Sovereign Princes: for hereby their Title paſſes into Inheritance, which is a Right which no Man can violate or invade, without being guilty of the breach of that poſitive and known Command, Thou ſhalt not covet.

Laſtly, That Authority is lawful, which by Choice, and common Conſent, for their mutual benefit and advantage, Men agree to, and by lawful wayes ſtipulate, and oblige themſelves, one or more to govern, and rule, and the reſt to obey: for this is founded upon the Law of Nature and Nations, which teaches all People, that Faith in ſolemn, deliberate and lawful Contracts, ſuch as this is, is moſt ſacredly to be kept inviolated; otherwiſe there could not be any Society, Government, Law or Living in the World. And the Holy Writings confirm the ſame, when they tell us, our ſolemn Compacts and Contracts are to be obſerved, though to our loſs and detriment, or elſe we muſt never expect to aſcend the holy and heavenly hill;Pſal. 15.4. except we be ſuch as though we ſwear, that is, make a ſolemn lawful Contract, though to our own prejudice in the event, and yet nevertheleſs change not, but ſtand firm to our promiſe and obligation.

Now all theſe ſeveral wayes of any Authorities becoming lawful, ſo as to have a juſt Power and Dominion in making Laws for the determination of indifferent things, which, amongſt many, are moſt conducive to Gods glory, and the Publick advantage of thoſe under their Dominion, both in Civil and Religious Affairs, are moſt eminently to be found in the preſent Authority of theſe Nations.

Firſt, there is Divine Appointment and Ordination, whether we reſpect Monarchy or Epiſcopacy? And if we can prove there were Kings and Biſhops in the World, when St. Paul wirt his Epiſtles, I think, notwithſtanding what many have ſaid againſt it, the Caſe will be clear;Rom. 13.1. For, ſaith he, there is no Power but of God; that is, lawful Powers, ſuch as the then Roman Emperors, who by ſucceſſion became lawful; for we cannot imagine he meant to countenance unlawful and uſurping Powers: and therefore he adds, the Powers that be, that is, the preſent Roman Emperors, and their ſubordinate Magiſtrates and Miniſters, are ordained of God, whoſoever therefore reſiſteth the Power, reſiſteth the Ordinance of God; and they that reſiſt, ſhall receive damnation. Now that there were Kings when he writ, is plain from that place, where he commands, That first of all Supplications, Prayers, Interceſſions, and giving of Thanks, be made for all Men, for Kings, 1 Tim. 2.1. and all that are in Authority. If St. Paul's Writings were a Rule for thoſe Ages, they are likewiſe a Rule for us, and for all People to the Worlds end, and then the Argument will hold good, If Kings in St. Paul's time had a Divine Right to their Crowns, they have ſo ſtill, or elſe what was Scripture then, is not ſo now; the danger of which conſequence is ſo apparent, that I cannot imagine there will be found any that will venture to own it.

The great queſtion will be, Whether there were Biſhops then? For if there were, they likewiſe, by the Apoſtles Rule, were ordained of God, or elſe they had no Power. That there were Biſhops, it is plain, for we have the Name very frequent in Scripture, Chriſt himſelf, from whom the reſt ſo often mentioned derived their Office and Authority as before we took notice, being called the great Biſhop, as well as Paſtor of our Souls.

TO ſhew the great unreaſonableneſs and impracticableneſs of the deſires of all Diſſenters, there need no more to be ſaid, than to make them this Propoſal, which I dare ſay may moſt ſafely be done, That ſo ſoon as they ſhall unanimouſly have agreed in all particulars, and ſo as to reconcile all Intereſts, and ſatisfie all Parties, what way of Government they would have eſtabliſhed, they ſhall receive a gratification of their deſires; provided in the mean time they ſubmit, as becomes good Subjects and Chriſtians, to the preſent. And if they ſhall, in anſwer to the offer, ſay, That it is impoſſible to find out ſuch a way of Government, as ſhall pleaſe all Men, Intereſts, and Parties; would it not be the higheſt frenzie imaginable, by removing the preſent Government, of the goodneſs of which we have had ſo long experience, to introduce any other, which can gratifie but one, and, it may be, an inconſiderable Party; and, in recompence, diſoblige all the reſt; and, for any thing we know, even thoſe who ſo eagerly deſire it, as ſoon as any others, ſince having never yet made a full trial of it, though it may look bravely, like Saul's Armour upon David, 1 Sam. 17.39. it may not prove ſo eaſie or convenient, but, with him, they may be willing to put it off again, and ſtick to the old and plain Epiſcopal Armour of the Shepherds Staff and Sling.

Beſides, this way of Government in the Church, is ſo curiouſly twiſted and interwoven with the Politick Government in the State, that it is impoſſible to pick out this part, without ſpoiling the Beauty, and unravelling the whole Web and Frame of the Government; it is one of the main Pillars, upon which this weighty and well-built Fabrick ſtands; and cannot be taken away, but it muſt endanger the fall and ruine of the whole Building: and they muſt be as full of revenge, and as blind as Sampſon, who would, by pulling down this Pillar, bring the Houſe about their own heads; ſince it is odds, but, with him, they muſt periſh in the common ruine; and I hope, what ever will they may have, their Hair will never be ſuffered to grow ſo long again, as to recover their Sampſon's ſtrength, ſo as to be able to effect it. It was this conſideration which made as wiſe and learned a Prince, as ever ſwayed the Britiſh Sceptre, ſo frequently tell the Diſſenters of his Age, No Biſhop, no King: which by the moſt deplorable experience, was verified in his Succeſſor. Nor did the fatal conſequence end there; but after, No Biſhop, no King, came marching up a dreadful Army of Negatives, No Houſe of Peers; No free, no full Houſe of Commons; No Law, no Juſtice, unleſs it were the High Court ſo called; No liberty, no property, no ſafety, no ſecurity, and, at laſt, nothing but conſuſion; all admirable effects of changing that Government, which before was moſt ſafe and eaſie, into that which was moſt Arbitrary, Tyrannical, and inſupportable. If experience be not ſufficiently convincing in this particular, I know not what new School of Fools, or rather Mad-men, we muſt ſeek for, to perſuade us to the belief of theſe Truths.

But further, I wiſh that all Diſſenters would conſider with themſelves, whether this will lead them, and what muſt be the end of it. For a Toleration of Diſobedience to the Commands of a Lawful Authority, is a Principle deſtructive of all Government, of all Religion, and even of that which theſe men would endeavour to eſtabliſh: for we will ſuppoſe what they deſire, that that way of Government, which they are ſo fond of, were, by the Authority, in favour of them, eſtabliſhed and ſetled as firmly and ſtrongly, as the preſent Church-Government is; it is impoſſible that it ſhould pleaſe all people, nay, it is moſt certain, it would diſpleaſe all other Parties, whoſe way was either abrogated to make room for the new one, or theirs which was rejected, and in probability therefore, the greateſt part of the Nation: and there would not want thoſe, who would be able to raiſe and manage more forcible Objections and Arguments againſt their way, than any they can bring againſt what is now in being. Now they muſt be unreaſonable in the higheſt meaſure, if they would not grant the ſame liberty to others, who diſſent from them and their way, which now they deſire for themſelves; ſince it is not to be doubted, but they would have the ſame (and poſſibly a juſter) plea of Conſcience for themſelves, which theſe now make, and therefore ought to have Indulgence and Toleration: and I would gladly know whether that can be called a Government, or onely an Image of it, and an empty name, where men have liberty to obey it, if they pleaſe, or may be diſobedient to it by its own conſent, if they ſo pleaſe?

But further, what reaſon can they have to expect any other, having ſhewn them the way to change, but that the Authority ſhould ſtill make trial of new Governments, and not confine all their kindneſs to them, but ſtill gratifie and oblige, firſt, one Party, and then another, according as the perſons, who compoſe that Authority, may be favourably inclined to one perſuaſion or another? I hope they would not complain of Injuſtice in the Lex Talionis, or grumble to reſign that Power, which, for their ſakes, others before them were obliged to do. And ſhould the Wheel turn thus round, they muſt with their way expect to be laid in the duſt. And what ſtrange Alterations, Revolutions, Settlements, and Unſettlements muſt there be? What face of Government, or rather what Confuſion, muſt of neceſſity follow the Practiſe of this Principle?

And that theſe are the natural effects of Diſobedience to Lawful Government, let us but turn our eyes a little backward, and we ſhall plainly ſee: And theſe Diſſenters, however they ſeem to have forgot it, may remember they have ſeen the days, when the Presbyterian was in favour, and full of hopes, having troden upon the neck of diſmounted Epiſcopacy, to advance into the Chariot of Government: but the crafty Independent coming ſlily behind him, whipt up his heels, and laid him in the dirt; and was juſt going himſelf to take poſſeſſion of the vacant ſeat, when the ſurly Anabaptiſt, Quaker, Leveller, and ſeveral others, ruſhing in all at once upon him, told him, with the Hand all the while upon the Hilts, that they had as juſt a right as he, and that they would not part with it, without a fair Trial of skill, who had the longeſt Sword? And there was nothing gave the late Ʋſurper more trouble, than the importunities of theſe ſeveral Intereſts, which he kept from falling foul one upon another, by tollerating all for the preſent; and cajolling the Heads of the Parties with Proteſtations and Aſſurances, that in his heart he was of their perſuaſion, and, in time, would declare himſelf to be ſo: though for the preſent, in regard of the Malignant Party, it did not ſtand with his Intereſt, nor theirs, ſo to do, till they were more fully aſſured againſt the common Enemy: though at laſt they all found him to be a meer Proteus, or Polypus in Religion, and that he could change himſelf into the ſhape and colour of that Party which was neareſt to him.

Laſtly, Let them conſider, That this Principle muſt give increaſe, growth, and encouragement to all Sects and Hereſies; ſince all pretend Conſcience, and plead for Toleration. And if this Liberty of Conſcience be granted them, there muſt of neceſſity follow infinite and unavoidable Diviſions, Separation upon Separation, Confuſion, and at laſt Atheiſm; ſince amongſt ſo many pretenders to the true Religion, all will at laſt come to be ſuſpected to be falſe.

Theſe are certainly the neceſſary effects, and inevitable conſequences, of unſetling the preſent Government in the Church, either by changing it for a new one, or permitting Toleration, or what men call, Liberty of Conſcience: And we muſt either believe, that theſe Diſſenters do not foreſee, or underſtand the danger of this Precipice, to which they make ſuch haſte; or if they do, that they are the moſt malicious of Mankind, ſince they would ſacriſice all Law, Government, Liberty, Property, and Religion, to their own private Opinions and Perſuaſion.

THus far I have endeavoured to follow the Clue of Truth and Reaſon; which if others would likewiſe do, I doubt not, but it would bring them out of thoſe Mazes and Labyrinths of doubts, which perplex their minds, and make their Lives ſo uneaſie both to themſelves and others, by making many things matters and ſcruples of Conſcience, when in truth they were not ſuch. And not onely ſo, but likewiſe it would conduce much to the calming of thoſe ſtorms and tempeſts, which are gathering from ſo many ſeveral Quarters, and ſeem to threaten both Church and State, if not with Shipwrack, yet with moſt violent agitations and commotions.

But before I conclude, there is one thing which I have laid down as a fundamental Principle in this Diſcourſe, and upon which a great part of this weighty building of Conſcience does depend, as upon a main Pillar; which I think it will be neceſſary to make clear and evident. And that is, That the great Creator, out of the Excellency of his Nature made the World, and particularly Mankind, for a moſt excellent End; viz. his own Glory, and, in order thereunto, the happineſs of Mankind here in this Life, as a preparative to Eternal happineſs hereafter.

That this is a moſt certain and undeniable Truth, (however ſome narrow-ſpirited men, who would engroſs all the Bounty of Heaven to themſelves, may think otherwiſe, by taking ſuch low meaſures of the Divine Goodneſs and Beneficence, as may be proportionable to the Stature of their own underſtandings, though far ſhort of Infinite, which is the onely true meaſure of the Deity) I doubt not but to make it moſt evidently plain and apparent, to all thoſe who do not wilfully cloſe their eyes againſt the brighteſt beams of Truth, Reaſon, and Scripture.

Firſt therefore, we muſt conſider the Incomparable Excellency of this Infinite Being, who is the Author of all things; for he himſelf tells us,Pſal. 57.10. that his mercy reacheth unto the Clouds, and his goodneſs far above theſe viſible Heavens; and that it is over all his works. And leſt we ſhould be miſtaken, by judging him according to our ſelves, he gives us to know,Iſa. 55.7, 8, 9. that his thoughts are not as our thoughts, nor his ways like our ways; low, narrow, and ſhort: But as the heavens are high above the earth, ſo are his ways and thoughts high above our ways. A compariſon large and wide enough, to ſhew us the vaſt diſproportion betwixt Finite and Infinite Goodneſs. Now there can be nothing more ſuitable and agreeable to the Goodneſs, Bounty, Wiſdom, Power, and Juſtice of his Eſſence, which is Infinite, than a Deſign, that all his Creatures ſhould be happy according to their ſeveral capacities, which he, who made nothing in vain, created them with. And on the contrary, to ſuppoſe he made any thing with a capacity of enjoying any degree of Happineſs, as its ultimate End, and chief Good; and yet with an intention and deſign, not onely of not attaining it, but of being for ever miſerable, is ſo far from magnifying his Goodneſs or Juſtice, that it would argue him of ſuch a cruel nature, as were the higheſt derogation, and moſt proper blaſphemy, to believe it of him. And that his Juſtice will be glorified in the puniſhment and miſery of ſome of his Creatures, even of the Nobleſt Rank, he aſſures us with the higheſt proteſtation imaginable, is far from being an effect of his Will, and is perfectly occaſioned by their own choice, and wilful folly. As I live, ſaith the Lord; Ezek. 33.11. that is, as ſurely as I am, I have no pleaſure in the death of a ſinner, but had rather that he ſhould turn and live. Turn ye, turn ye; why will ye die? And if he has no pleaſure in his death, a ſmaller puniſhment, undoubtedly not in his Eternal Damnation, the greateſt of all miſeries.

But ſecondly, let us conſider, That the ſcope of all Religion, and the Commands of God in Scripture, all aim directly at this White; viz. the happineſs of all Mankind, even here in this Life, in order to an Eternal Happineſs hereafter, in the Life of Immortality and Glory: and therefore does ſo frequently promiſe to the Obedient all thoſe things, which may compoſe the happineſs even of this Life; the Bona Corporis Animi & Fortunae, all the good things of Body, and Mind, and Eſtate; according to that ſaying of the Apoſtle,1 Tim. 6.6. 1 Tim. 4.8. Godlineſs with contentment (which it onely can give) is great gain, having the promiſe of the life that now is, and of that which is to come. Now the means which God commands us to uſe, and the means which he directs, are the moſt certain Rule for us to make a Judgment, what is the End at which he would have us arrive. For God is true, and cannot lie, though all men may be liars, and therefore we are bound to believe him; and that he cannot tell us one thing, when he means another directly contrary to it: as ſome men, who call themſelves Divines, have both by Word and Writing publickly avowed, and publiſh'd to the World.

If we look upon the Commands of the Law, ſuch as were not onely particular to the Jewiſh Nation in their Typical Service, but common to all the children of Abraham by Faith; we ſhall find, that they all aim at this: And the Two Tables, written with the Divine Characters, by the immediate Finger of God, direct, firſt, his Worſhip; ſecondly, man's happineſs, by obedience to Superiours, in the firſt Commandment with promiſe; by Juſtice, Chaſtity, Temperance, Truth, and Honeſty, and all other Virtues, which conduce to our happineſs here in this Life: and by making us partakers of the Divine Nature, fitting and preparing us for the enjoyment of Heaven and Happineſs hereafter.

And if we examine either the Doctrine or Practiſe of all holy Men, ſo far as their Practiſe is recorded for our example, we ſhall find, that they have all a tendency to theſe very Ends.

If we come to look into that Royal Law of Liberty, the Goſpel, we ſhall find, that all its Commands and Directions, lead us to our own happineſs: witneſs that Golden, and, even by Heathens, much celebrated Rule, of our bleſſed Jeſus, To do to all men, Matth. 7.12. as we would that they ſhould do unto us. A Rule to make all the World happy, and a Rule which, I am ſure, no Diſſenter dare abide by, and which ſurpaſſeth all that ever went before it, and is the higheſt exaltation of Humane Nature, even to ſuch a degree, as brings it to a near affinity and reſemblance of the bleſſed Divinity,Matth. 5.44, ad finem. who makes his Sun to ſhine upon the juſt and unjuſt. To love our enemies. To bleſs thoſe that curſe us, to do good to them that hate us, and to pray for them that deſpitefully uſe us and perſecute us.

And the Diſciples ſpake the ſame Language of their great Lord and Maſter, who left his Peace, and command of Unity, to love one another, as a Legacy among them; and enforces it upon them with the moſt powerful perſuaſive, If ye love me, keep my commandments; Joh. 14.15. telling them, this love and unity ſhould be the badge and diſtinction of their profeſſion,Joh. 13.35. By this ſhall all men know that you are my Diſciples, if ye love one another. Thus there fore they command Piety and Unity, Peace and Charity, Love unfeigned, Obedience to Magiſtrates and Miniſters; that Duty, Honour, and Reſpect, which is due to any, to be given unto them: to live Juſtly, Soberly, Religiouſly in this preſent World; in all Honeſty, Quietneſs, Humility, Chaſtity, Temperance, and all other Virtues and Goodneſs, one toward another, and as we have opportunity to do good unto all. Let any man judge, if theſe Rules were exactly followed, if the Golden Age would not return, and all men be as happy as heart can wiſh. The Effects which they would produce, plainly demonſtrate the Ends for which they were deſigned.

Beſides, all agree to this, That the great deſign of the Creation was the glory of the Creator; now the ſame thing which glorifies the Creator, does alſo make the Creature happy; and that is, Obedience to his Will, Laws, and Commands. And that the Will of God is to be glorified by the Obedience, and not Puniſhment of his Creatures, as his firſt deſign in their Creation has already, from his own proteſtation, been ſhewn. And the Apoſtle is as plain as poſitive in this point, That God would have all men to be ſaved, 1 Tim. 3.3,4. ver. 6. by coming to the knowledge of the truth. And for this purpoſe, that Chriſt gave himſelf a ranſome for all.

And whoſoever does peruſe the holy Goſpel, ſhall be forced to acknowledge, that the whole deſign of it is, That all men, by the knowledge of God, and of Jeſus Chriſt, might come to yield obedience to his holy Laws and Directions; and that by following them,2 Pet. 1.2, 3, 4, 5, 6, 7. they might eſcape the pollutions and corruptions that is in the world through luſt; and be made partakers of the Divine Nature, by living juſtly, righteouſly, and Godlike, blameleſs and harmleſs, as the Sons of God here in this world: that ſo through the all-ſufficient merits and ſatisfaction of the onely Son of God, they may, as the end of their Faith, Hope, Charity, and Conſtancy, be made partakers of that glorious Life and Immortality, which he has purchaſed for them with his moſt precious Bloud.

So that as nothing can be more ſutable to the excellency of the Divine Being, than a deſign in their Creation, that they ſhould all be happy according to their ſeveral Capacities; ſo nothing is more clear, from the unanimous conſent and deſign of the Holy Scriptures, which contain the Will of God, than that this was the great and ultimate End of the Omnipotent Creator, in the framing the World, and particularly in the Creation of Mankind, to be happy both here and hereafter in a future ſtate.

FRom what has before been ſaid, we may draw theſe neceſſary and practical Conſequences and Concluſions.

Firſt, That every man is obliged to yield obedience to Conſcience, upon pain of Eternal Damnation: becauſe every man is obliged, under that penalty, to walk according to the Scripture Rule, which is that by which Conſcience judges every man, whether he does right or wrong: according to what St. John tells us,1 Joh. 3.5. If our heart, that is, our Conſcience, condemn us, God is greater than our heart, and knoweth all things, and moſt certainly will condemn us in that great and fearful Judgment-day. And whoſoever violates a known command of Scripture, however he may colour it over with the fair pretence of Religion, yet, as St. Paul ſaith,Rom. 3.7. Though the truth of God ſhould abound, through my lie, unto his glory, yet I ſhall be alſo judged as a ſinner. And ſo ſhall all thoſe, who with pretence of advancing God's glory and the truth, act contrary to the Rule of Truth and Righteouſneſs. But if at the laſt it ſhall be found, that they have not been managed by Conſcience, but Opinion and Perſuaſion, what can they expect, but the greateſt ſeverities, and inſufferable torments and agonies of Conſcience, the worm that never dies? which ſhould put all men upon a ſtrict examination of themſelves, eſpecially thoſe who pretend to be ſo much managed by Conſcience; whether it be a true and good Conſcience, or onely theſe Deceivers and Uſurpers, Opinion and Perſuaſion.

Secondly, it follows, That Indifferent things in Religious Worſhip, laying no further Obligation upon mens Conſciences, than as they conduce to God's glory, and the happineſs of the Univerſe; and a Lawful Authority having a Power to put a final determination upon every man's private Judgment and Opinion, by declaring which of all theſe indifferent things they judge moſt conducive to God's glory, and the happineſs of all thoſe under their Juriſdiction, by promoting and preſerving Peace, Unity, and Charity. Therefore that all perſons who live under their Authority, are bound in Conſcience to ſubmit to thoſe Determinations: and from thence-forward to eſteem that, which before was in its own nature indifferent, to become neceſſary: becauſe hereby many known Duties, and particularly that of Obedience to Magiſtrates (without which, there can be no happineſs on Earth) are performed, to the ſatisfaction of an abſolute and indiſpenſible Obligation of Conſcience.

Laſtly, it follows, That all men are bound in Conſcience to promote and endeavour the well-being of the Lawful Government under which they live; and, as much as in them lies, the happineſs of all Mankind even here in this life. Nor can they follow the Dictates of true Religion or Conſcience, whatever they may pretend or imagine, who for their private Opinions, make Parties, break Laws, deſpiſe Governments, give diſturbances to the Peace and Security of their Native Countrey at home, and by promoting Faction, Diſſention, and Diviſion, give encouragement to our Enemies abroad. And by too juſt fears, from what has been, of what may be again, by the ſame ways and artifices, to make mens minds uneaſie, and their lives unhappy. And ſhould their Deſigns ſucceed a ſecond time, to involve ſo many millions in the calamities of War, Confuſion, Ruine, and Deſolation.

Theſe have been, and are the proper effects of Diſobedience to Laws and Lawful Authority: and let all Diſſenters look well to it, for they will find, here is no Conſcience, no Religion to be found in ſuch ways and ends, to which their Separation and Diviſion do moſt infallibly lead them.

I wiſh I could conclude this Diſcourſe with the moſt perſuaſive Arguments, and irreſiſtable Reaſon. That all Chriſtian People, and eſpecially thoſe Diſſenters of theſe Nations, would ſeriouſly conſider with themſelves, whether theſe Diſcords and Differences about Religious affairs will in the end lead them; and in time turn back again, before they come to the diſmal brink of thoſe Precipices, Miſery here, and Damnation hereafter; which when by a too late Repentance they would avoid, they will not be able.

I wiſh they would no longer abuſe that glorious name of Conſcience, to countenance thoſe Irreligious practiſes, of Diſobedience, Uncharitableneſs, Diſſention and Separation.

Let them conſider, what it is in this World that is moſt deſirable; and whether they do not act point blank contrary to their own Intereſt and Happineſs, both here and hereafter; and directly againſt the publick Good of the Community of which they are Members; and whether they may not juſtly fear, that by theſe dangerous and unlawful practices, they ſhould ſo far exaſperate Authority, as to exerciſe its utmoſtrigors and ſeverities upon them, as being out of all hopes to reclaim them by gentle means, and juſtly jealous of their malicious, ſecret, and ill deſigns, in reality againſt the State, though the pretence be onely againſt the preſent Church and its Government.