A DISCOURSE ABOUT CONSCIENCE, Relating to the Present Differences AMONG US.  
In Opposition to both Extremes OF POPERY and FANATICISM.  
LONDON, Printed for William Crook, at the Green Dragon without Temple Bar, next Devereux Court. 1684.   

A DISCOURSE ABOUT CONSCIENCE, etc.  
THE Design of this short Discourse, is to treat about the Nature and Office of Conscience, how, or in what respect it doth oblige; which, as it appears by the Practice of some Men, laying Claim thereunto, ha●h been either grossly mistaken, or wilfully abused: But be it either one way, or other, I am sure it has been made the common Cloak and Excuse for some of the greatest Disorders, and unwarrantable Proceed, not only against the peaceable Communion of our Church, but the legal, and well-established Government of the State. Now if these few Lines, charitably offered, may conduce any thing toward the rectifying of such Mistakes, and consequently the preventing the like Abuses in any that are willing to be undeceived, I have all the End I aim at; if not, I shall have however this Satisfaction, that what I have here offered towards it, is done with all the Kindness and Charity that possibly I could, without betraying the Cause I have undertaken, or doing Injury to that Church, whose Communion I have here took Occasion to recommend, and plead for: And therefore without any tedious Preface, or fruitless Apology, I shall address myself to the Subject in hand, and that in a very plain and impartial manner.  
Now in my Discourse hereupon, I shall show you,  

First, What Conscience is, or what is included in the Notion of it.  
Secondly, What it is to live up to Conscience.  
Thirdly, That notwithstanding Conscience, by many persons pretending to it, hath been, and is still abused, yet ought not to be neglected, or laid aside.  
Fourthly, What things Conscience ought chief to be concerned for, or exercised about.  
Fifthly, To offer a few things by way of Advice, concerning the governing of ourselves, with relation to our Consciences.   
From whence you may perceive, that I intent to speak of Conscience, not so much as it relates to Matters of Doctrine, as to Matters of Practice; not how it ought to form our Judgements and model our Opinions, as how it ought to direct our Lives, and govern our Actions, which is much more necessary of the two.  
1. WHAT is meant by Conscience, which is almost in every one's Mouth, and hath created so much Noise and Bustle in the World.  
Conscience is that Power, or Faculty of the Mind, which judges of our Actions according to a right Rule, whether they be agreeable to it or not; or 'tis the reflex Act of our Reason and Understanding, respecting the Goodness or Badness of our Actions; so that Conscience is an Act of the Understanding, and but another Name for Reason: 'Tis Reason exercised about the Lawfulness, or Unlawfulness of what we do; or the Judgement of our Minds, acquitting, or condemning us in our own Thoughts.  
In which Description of Conscience, we may take Notice of these following things, which enter the Definition, and constitute the Nature of it.  
First, Conscience supposeth a Rule by which it ought to be directed and governed in all its Actings; for Conscience is no Lordly, nor Lawless Principle, and therefore is not left at Liberty to think or do what it list, to act rashly, and at all Adventures. No, Conscience is under Authority and Restraint, and aught to be kept within Bounds, and not suffered to run out into an unaccountable Extravagancy, or violent Extreme; to keep its Eye daily on the Rule, and take Advice from thence in what it doth for God, whose Will ought to be a Law in this Case, and none else. And that, be sure, is a Rule large enough for Conscience to walk by; and which, together with Judgement and Discretion in the Application thereof, is sufficient to direct a Christian upon all occasions.  
Secondly, There must be a Knowledge of this Rule, otherwise Conscience is not concerned.  
The very Notion of the Word, according to the Letter and Derivation of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, and Conscientia in Latin imports as much. There cannot be Conscientia without Scientia, no Conscience without Knowledge. If I am wholly ignorant of the Rule or Law, 'tis all one to me, as if there were none at all; and obligeth me no further than I have or may have any Knowledge or Information thereof; in this Sense, Quod non apparet, non est, 'Tis all one not to be, as not to appear so.  
I must therefore know what my Duty is, or what it is the Law requires of me, before I can think myself obliged thereby; and till I know it, or have the Means of arriving at the Knowledge of it, I lie under no Obligation from thence: For a blind Man may with as much Reason be obliged to walk steadily in a straight Line, or narrow Path, though he cannot see one Step of his way, as that a man should be obliged in Conscience to any Law, whereof he is totally ignorant, or deprived of the means of knowing of it. I speak here of invincible, not affected Ignorance, there being as much difference between them two, as between natural and wilful Blindness, between a man's having no Eyes at all, and another that shuts them close, and will not open or make use of them to see his way. The former excuseth indeed; but the later never did, and never will. For instance, those miserably blind Heathen, who sit in Darkness, and see no Light, who never heard of the Name of Christ, nor once had the glad Tidings of Salvation preached unto them; they are not bound to believe and embrace the Gospel under the Penalty of Damnation, as we are, who enjoy the means, and daily sit under the joyful Sound thereof. All that they are to do, is to comply with the rational Dictates of their own Mind, and conform to that part of the Divine Law which is written upon their Hearts, and to live up to the light of natural Religion: The ground or reason of which Hypothesis is taken from that of the Apostle, Rom. 2.14, 15. For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not a Law, are a Law unto themselves: Which shows the work of the Law written in their Hearts, their Consciences also bearing them Witness, and their Thoughts in the mran time accusing, or excusing one another. Now according to this of the Apostle, If the Gentiles do by Nature the things contained in the Law, and their Consciences thereupon excuse and bear witness on their behalf (as is here expressly affirmed) why should we be so uncharitable as to pass Sentence against those who are acquitted by their own Consciences, or think that the Great and Good God, who is the Maker of us all, will be as partial and severe as we are wont to be in our Censures of them. No, for we are told in every Nation, he that fears God, and works Righteousness shall be accepted, Acts 10.35. This Proposition of the Apostle, being, no doubt, true in every Age, as well before, as after Christ's Time, there being but one way of Salvation both for Jew and Gentile, and but one Mediator between God and Man, who is called the Saviour of all Men, tho' more especially of such as believe, i. e. of Christians; no other name being given among Men, no other Mediator being constituted throughout the World beside him, where by they can hope to be saved, Acts 4.12. tho' how-and in what manner the Merit of Christ is applied, unto them that have no explicit Knowledge or Faith in him, is a Mystery too high for our Reach; and therefore, as a secret thing, belongs only to God.  
The meaning of all that hath been said upon this particular, is in short this, That there must be not only a Rule, but a Knowledge of that Rule before it can oblige Conscience.  
Thirdly, There is the Judgement of the Mind concerning our Actions, a judging of them by a known Rule, of what Kind or Nature they are, whether good or bad, well or ill done, agreeable to the Intent of the Law or not. From whence ariseth in the  
Fourth place, The giving, or passing Sentence upon ourselves, in reference to the Lawfulness, or Unlawfulness of our Actions; the acquitting, or condemning ourselves in our own Breasts, and judging of our Spiritual State; or moral Condition, whether we are able to approve ourselves unto God, who is the strict Observer, and supreme Judge of all our Actions.  
And from these two last Acts results the Testimony of our Consciences; which if it vote on our Behalf, yields us matter of Comfort in the midst of all our Sufferings, enables us to hold up our Heads with Joy, and gives us Confidence towards God, whereby we may draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an Evil Assurance, and our Bodies washed with pure Water, Heb. 10.22. And again, Beloved, if our Hearts (that is, our Consciences) condemn us not, then have we Confidence towards God, 1 John 3.21.  
But if the Testimony of Conscience make against us, than it cannot choose but afflict and disquiet us, make our Countenances to fall, and cause sad thoughts to arise within us; which in some men is attended with greater Horror than in others, according as Conscience is awakened, or laid to sleep.  
The whole Transaction of Conscience in this Affair, is sometimes represented by way of Syllogism, in three Propositions.  
That which forms the first Proposition, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This makes Report of the Law, and draws its Medium, or Argument from thence.  
That which forms the Minor, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Conscience: This makes a particular Application of the Law, or Rule unto a Man's own self, or brings it home to his own Case.  
The Third infers the Conclusion from both, and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the Judgement of Conscience upon the whole; whereby a man is able to judge of his Actions, and pass Sentence upon himself, either of Absolution, or Condemnation.  
Having resolved the first Enquiry, What Conscience is? it will from hence more easily appear in the next place.  
2. WHAT it is to make Conscience of our Actions, or to live according to Conscience.  
Negatively, 'Tis not to do what we list, to walk at large, or live at random, 'tis not to be transported with Humour, or Passion, or Discontent. 'Tis not to act in Conformity to the Opinions of other Men, or of a particular Sect or Party as such; no nor always to follow the Dictates and Persuasions of our own prejudiced and misinformed Minds, whereof, notwithstanding, some People are so very fond, as to make no difference between Conscience and Prejudice.  
Wherefore positively; To act according to Conscience, is to walk by Rule, and live according to Law; to frame all our Actions according to the Will and Direction of our Maker, who hath absolute Authority over us, and claims a greater Share in us, than we can in ourselves: For Conscience is under Authority, tied to a Rule, and must have a Law for its Direction and Governance.  
Now when we perform our Actions in such a manner as may be agreeable to the Rule which is given us for the right Government thereof; and when the general Practice of our Lives bears some Proportion thereunto; this is to make Conscience of our ways, and to approve ourselves to ourselves in so doing.  
That man therefore that hath no respect to the Rule of his Actions, nor takes any care to render them in some good measure answerable to it; such a one (let his plea and pretence be never so specious and demure) makes no Conscience how he lives, and consequently can never expect the Testimony of Conscience on his side, much less be able to Rejoice in it.  
Now the chief Rule or Law that is to direct Conscience, and govern our Actions, is the Canon of Holy Scripture, the written Word, or revealed Will of God. This lays the strongest, nay, the only Obligation upon Conscience; which can acquit us no farther, than our Actions are correspondent to this Rule; and unto which all others are subordinate, and may be applied.  
So that to live according to Conscience, is to measure out our Actions by the Rule of God's Word; to conform the General Practice and Course of our Lives unto the Law of Christ, which is the most perfect Rule of Righteousness, that is, or can be given us, and unto which all others ought to refer: 'Tis to live in Obedience to a Divine Command, and to subject ourselves entirely to the Will and Pleasure of him, who hath the absolute Dispose and Government of our Consciences, and to whom we own all the Duty and Service we are capable of. He that doth otherwise doth amiss, and can never be able to justify himself unto his own Mind, much less answer it to God when he cannot do it to his own Conscience.  
From what hath been said, it appears, that Conscience is, as I said before, no lawless or ungovernable Principle, no prejudiced, or discontented Passion, no affected, or superstitious Impulse, etc. as some would make us believe: 'Tis no Tyrannical, or Despotic Lord, so as to impose its own private Dictates for Divine Commands; much less the wild Extravagancies, and enthusiastic Conceits of this or that Sect, under pretence of Religion, whereof Instances have not been wanting in this Nation and Age of ours. Conscience is God's Substitute and Vicegerent, and can act or impose no further than it hath Warrant or Authority from him so to do: To do more than this, is to exceed its Commission, and to do that which all the fine Pretences in the World will never be able to bear us out in.  
3. NOTWITHSTANDING, Conscience, by many persons pretending to it, hath been wretchedly Abused, yet it ought not to be slighted, or cast off ever the more upon that Account.  
Now this implies two things.  
First, It supposeth that Conscience may be abused; nay, actually hath been so; and that to very ill Purposes: And this is too great a Truth ever to be denied, and which sad Experience doth every day give us too manifest and undeniable a Proof of.  
To instance only in Generals; Many there are, and God knows how few amongst us can plead Not Guilty in this respect, who have cried up Religion, and pleaded Conscience; yet have had no regard to the Laws of the one, or Rule of the other, who, 'tis to be feared, never took any pains to examine and search into the Nature and Reason of their Actions, whether they were agreeable to the mind of God, or had any Command of his, to Warrant and Authorise them. Conscience in such Persons had never regard to any Law but that of their own Passions and Interests, which hath put them upon many notorious and foul Impieties, and which have been first practised, then excused, and at length arrived at that height of Confidence, as publicly to be maintained and justified in the face of the whole World; and that under the name and plea of Conscience, notwithstanding they were directly opposed to the common Dictates of Nature, and express Laws of Christian Religion.  
Thus among the Heathen, Conscience through blindness and superstition, hath misled them to many vile, and unnatural pieces of wickedness; and among Christians, who ought to have known and done better, it hath been guilty of little less. The most Tragical Crimes that ever came upon the Stage, have been acted under this Veil, and disguised with this Pretence.  
This it was which put Agamemnon upon sacrificing his Daughter, and urged his Son Orestes to revenge his Father's Death in the Murder of his Mother. This moved the Carthaginians to the Slaughter of two 100 young Noblemen at a time, to appease their surly God Saturn, after a notable Defeat received from their Enemies. And upon this account it became a common Practice among several Nations, to offer up their Children in Sacrifice to their Idols; which Abomination of the Heathen, as the Holy Scripture calls it, was afterward imitated by the backsliding Israelites, who burned their children to Moloch, and made them pass through the fire in the valley of Hinnon, 2 Chr. 28.3. And it was Conscience mingled with Spite and Malice, that moved their Countrymen in after-Ages to crucify the Lord of Life, and put him to open Shame and Death: For, say they, we have a Law, and by that Law he ought to die, etc. John 19.7.  
And well had it been, if this Abomination had been confined to the Heathen World, or passed no further than the Borders of the Jewish Nation: But which is more to be aggravated and lamented too, Christians of almost all Parties and Persuasions, have not come behind the very worst of the Heathens, acting over again all the Extravagancies of a Pagan Superstition, and that for Religion and Conscience sake, if they may be believed.  
This hath created Factions, and sown Sedition both in Church and State; invaded Kingdoms from abroad, and incited to Rebellion at home, contrived Plots, and hatched Conspiracies, acted Treasons, and committed Massacres, and absolved Subjects from their Allegiance, and made them cast off the Yoke of Obedience to their Lawful Sovereigns.  
Whatever Mischief or Wickedness is or can be employed in the Name of Rebellion, and Murder, Sacrilege, or Treason, Ambition, and Revenge, they have all been the Dictates of some men's Consciences, and proceeded from the Oracle of a deluded and mistaken Religion. Under this pretence ill Men have cherished their Natural Infirmities, let lose their Passions, vented their Spleen, disguised their Ambition, promoted their own private Interest to the Ruin of the Public, and carried on the worst design of a Spiteful Nature and Discontented Faction.  
Now Conscience in such Men as these was Legibus Soluta, had no respect to Laws, unless it were to break and violate them, being Lawless, and Disobedient, etc. 1 Tim. 1.9.  
Such a Conscience as this can as easily break all Bands, and cut in sunder all the Cords of Obedience as Samson did the Cords, wherewith his Enemies had bound him: And when once the Tie of Conscience is loosed or broken, little hopes of their being held by any other.  
But we know very well, from whence the Principles of such a Conscience came at first, and what Mischief and Confusion it hath wrought in all parts of Christendom ever since. Whoever therefore is acted thereby, whether they know it, or no, yet for certain they are no better than Factours for Popery, the Tools and Engines of a Jesuit, and the very Spawn of the Fisherman of Rome, actuated by a Spirit wholly Opposite to that of Christ and his Gospel: A Spirit, that like the Evil One is ever restless and unquiet, which hath been formerly at work, and no doubt is so still, though like their Predecessors in the Powder-Plot, they dig under ground in a more Secret and Clandestine manner, endeavouring not only to create Jealousies and Discontents, but contriving and laying Snares to involve us in the like unnatural Gild and Treachery with themselves: For it is well known, the Papists have Leavened most of our Sects, and under their Mask and Disguise have Oppugned our Church, sowed the Tares of Faction and Dissension among us, and armed her Bosom Friends, (which are evermore the worst of Enemies) with Weapons and Arguments to undermine and weaken her.  
And really when I consider the great Imposture of that Corrupt Church, and the vast numbers that have been craftily seduced and misled by her, who under the Plea of Conscience, and Outcry of Religion have acted so many Barbarous and unhuman Cruelties, 'tis enough (methinks) to make a Serious Man to forswear all Conscience, and for ever Abjure all thoughts of Religion, were he not very well assured of the Abuse of the one and Innocence of the other, and how none but the very worst of Men have made those Holy Pretences a Retreat for their Wicked and Abominable Practices.  
Good God That any who pretend to Conscience and Religion, and not only so, but to Conscience in its greatest Strictness, and to Religion in its highest Purity, should yet so notoriously abuse the one, prostitute the other, and act in Contradiction to both. If this be to make Conscience of our Actions, it is in such a manner as no Good Man would be desirous of; and if this be Religion, I plainly declare, I have none of this kind, and do hearty wish I never may.  
If Conscience, and consequently Christianity, is the Refuge of Treason, and Sanctuary of Rebellion, if the Holy Jesus came (as one would think by some men's Practices he did) to Sanctify Murder, and Canonize those Men whose hands are full of Blood, to Licence Sacrilege and Sedition, or Legitimate the most lewd and Infamous Impieties, I should choose rather to be a Disciple of Honest Socrates, and content myself to be virtuous at the rate of a Heathen, than according to the Measures of such a Religion.  
But blessed be God, we know better things, and have been taught quite otherwise, we have not thus learned Christ; his Religion is Pure Religion and Undefiled; his Commands are Holy, Just, and Good; he countenanceth no sort of Immorality, but encourageth the Universal Practice of all Virtue. It threatens Damnation to such as resist Authority, which is the Ordinance of God, and affirms the Damnation of those Men to be just, who think to do evil, that good may come of it. Rom. 3.8. It makes it as necessary for Subjects to submit (I do not say always to Obey) but to submit to their Governors, as for Children to be Obedient to their Parents, and for Servants to be subject to their Masters; and he that goes about to take off the Obligation of the one, may upon the same terms take away all Duty in Children towards Parents, and all Faithfulness in Servants towards Masters: For Obedience and Subjection to Civil Government, is as Natural and Sacred, as that which is exercised in Families, and kept up in a Man's own House.  
I have insisted the longer on this, not so much to look backward as forward; to undeceive people by opening their Eyes and discovering those Pious Frauds, Profane Cheats, and Hypocritical Abuses, which for a long time hath passed cleverly with some Men, under the Notion of Conscience and Religion; and to show you what Spirit such Men are of, thereby to Caution you for the future against all such lewd Principles and Pretences, how speciously soever they may be gilded over, and that you take heed, that you suffer not yourselves to be cheated out of a Peaceable, Loyal, and Well-tempered Religion, by any bold Incendiary or cunning Hypocrite of them all, be they of what Party or Faction they will, whether Foreign or Domestic, at Home or Abroad. But yet in the  
Second place, Notwithstanding Conscience hath been so grossly mistaken and abused; yet it ought not to be slighted, much less cast off upon that account, any more than Religion which hath often met with the like hard Fate, or Civil Government which hath been Usurped by those that had no Right to it, and managed quite contrary to the Primitive End and Institution thereof.  
Now if the Abuses of Government and Religion be not a sufficient Reason for our rejecting of them, no more is it for the laying aside of Conscience. Because the greatest Abuse can never be made an Argument for the Total Abandoning thereof.  
For if you come once to cast off Conscience, you throw off with it all Obligation to Duty, you take away all Sense of Good and Evil, all Difference between Virtue and Vice, Right and Wrong, and thereby reduce Mankind into the Rank of Brute-beasts.  
Without regard to Conscience you are not capable of Religion, nor of the ordinary Duties of Morality, we cannot do one good Action without it, nor rejoice in the Witness and Testimony thereof.  
There will be then no peace in Private Families, nor good Government in Public Societies; no Obedience to Magistrates nor Subjection to Authority. No Man then will either Fear God or Honour the King; or do their Duty one toward another, all which are yet enjoined and bound expressly upon our Consciences, by the Holy Spirit.  
Conscience then is useful and necessary in that it implys an Obligation to Duty, and lays upon us the strongest Bonds of Obedience. There is no Argument or Persuasive like it: It is stronger than all our little Hopes and Fears in this World; 'tis not to be compelled by force, nor bribed by Interest, nor frighted by all the Terrors and Apprehensions of Death and the Grave. Insomuch, as Conscience, though daily abused by ill Men to ill designs, is yet of excellent use, where rightly informed, duly applied, and carefully heeded and attended unto. Where it is Reverenced and regarded as it ought, it tends mightily to the making Men throughly Good and Virtuous, Just in their Pretences, Honest in their Intentions, Upright and Sincere in all their Promises and Professions; all which, where Men make no Scruple of any thing, must needs be False, Dissembling, and Treacherous.  
Where Men are willing to exercise a good Conscience, or keep it void of Offence, they will not put Tricks and Cheats upon themselves or others, they will not go about to mock God and deceive their own Souls, they will scorn to do an ill Action and afterwards colour it over with a plausible Excuse or Hypocritical Evasion. But will endeavour after the practice of unfeignee Goodness, a hearty Compliance with their whole Duty, having their Conversation, as the Apostle speaks, In Simplicity and Godly Sincerity, and not with Fleshly Wisdom. 2 Cor. 1.12. In a word, he will strive to approve himself to God as well as Man, and to Man as well as God; that he may become as good as possibly he can, that is, as the Grace of God and his own honest endeavours will enable him to be.  
That Man therefore, that makes no Conscience of any thing he does or says, can never become so good as he ought; He can be no true and lasting Friend either to Church or State, to his King or Country, and consequently unsafe to be trusted by either; but he that shall go about to Debauch and Prostitute his Conscience, is of all others the very worst, and no Sinner to the Conscientious Sinner, who can sin with a good Conscience, and do Evil that Good may come of it, whose Damnation as it is most just, so their reclaiming is most difficult, as being obstinate in their Prejudices against every thing, that is or can be offered for their Conviction.  
And thus you see the great Use and Necessity of Conscience, where it is regarded and valued as it ought, and therefore is not to be decried, for the ill use made thereof: For to cast off Conscience is in effect to cast off all Religion With it; to Banish all true Goodness, Common Honesty, and Moral Virtue out of the World, and consequently all that Order, Pence, Union, and Civil Society, which results from thence, and wherein the Happiness of this Life doth chief consist.  
I PROCEED now in the Fourth place, to show in or about what things Conscience ought principally to be concerned or exercised.  
First, For the better understanding of which, I must remind you a little of what I have already hinted in the description of Conscience, namely, that Conscience presupposeth a Rule or Law; and therefore is not particularly concerned about things Indifferent as such, which come within the compass of no Rule, nor within the Limits of any Command or Prohibition. For Conscience is no further concerned about any thing or action, than as 'tis an Instance of Obedience to, or Transgression of a Law; now where there is no Law, there is no Transgression, no nor Obedience neither.  
Now the things we call Indifferent are such as God hath given no particular Command either for or against, and upon that account become of a Middle nature between Good and Evil, as being neither commanded nor forbidden; if therefore not commanded, they do not oblige Conscience in point of Obedience; if not forbidden they offend not Conscience in point of Gild.  
This is the true and easy Notion of things Indifferent, as coming under no immediate Injunction or Prohibition, and therefore left free as to the Performance or Omission, unless Prudence shall otherwise direct or lawful Authority interpose.  
But some there are, who will admit nothing for Indifferent, but what Scripture doth expressly warrant and affirm to be so; but then there can be nothing called Indifferent in the World, because there is no Text throughout the whole Bible, that speaks any thing to this purpose, or makes mention of what is Indifferent and what not; And yet that some things in or about Religion are indifferent, and may be done or not done without Sin, we have the general consent of most of our Reformed Divines; 
Calv. Beza, Bucer, Pola. P. Martyr cum plurimis aliis, quos omnes enumerare jam taederet.  and that as well of Foreign Churches as of our own.  
'Tis therefore sufficient warrant for me to judge any thing indifferent, whereof the Scripture is wholly silent and makes no mention at all, either one way or other, as in Matters of External Rites and Ceremonies, the Outward Modes and Circumstances of Divine Worship, which are all of them, of an indifferent Nature, and wherein there is no Religion or Sin at all, as considered absolutely in themselves, and stripped of all other Circumstances, which may alter the case.  
Indifferent things therefore being neither good nor evil in themselves, may be done, or not done, without sinning against God, or offending Conscience.  
But when these things, which are indifferent in their own Nature, do either tend to, or come under the General Rules of Order and Decency, and have withal the Addition of lawful Authority to re-commend them; then the Practice of them becomes not only lawful, but in that respect necessary, tho' they remain still indifferent as to their own Nature. I say, tho' the Nature of them is not changed by the superaddition of lawful Authority, but remain indifferent as before, yet the Practice of them is no longer so; but becomes a necessary Instance of our Obedience; and therefore Obstinacy in refusing to comply with such Injunctions, cannot excuse from Gild, except it could be proved, That Disobedience to the lawful commands of the Magistrate is no Sin, and the study of the Church's Peace and Quiet is no Duty.  
For the clearer Illustration of this, I shall instance but in one Ceremony at present, which by many is scrupled at; but, I think, without any Ground, either from Scripture, or Reason; and that is, Kneeling at the Blessed Sacrament, which is the only Ceremony that is enjoined or required from the Laity in the Communion of our Church. 'Tis impossible we should receive the Holy Sacrament without some Gesture which is natural to every Action, whether it be Sitting, Standing, Kneeling, or Leaning, i. e. inclining the Body on one side, which is generally thought to be the Posture of our Saviour and his Disciples, at the first Institution thereof, according to the Custom of the East. Each of these Postures considered in themselves are equally indifferent, and one to be scrupled no more than another, because they are all of them natural to bodily Action. Kneeling therefore in the First place being not forbidden in Scripture, is no more unlawful than Sitting or Standing; and being a natural Gesture of the Body, is as indifferent as any of the rest: But than Secondly, as it is a devout Posture, and expressive of greater Reverence and Humility than that of Sitting or Standing; so it may be preferred as more convenient and suitable to the Piety and Devotion of that Holy Ordinance, than any other Gesture.  
But Thirdly, As 'tis enjoined by the Authority and Governors of the Church (whose Power in things of this Nature, some men are unwilling to understand) so it becomes more necessary and binding as to the Use thereof: What was indifferent before in one respect, becomes convenient in another, and necessary in a third: 'Tis indifferent in its own nature, because not forbidden: 'Tis convenient, in regard of its natural Significancy, as betokening more Reverence and Devotion; and 'tis necessary, in respect of the Command of our Governors, as an Instance of our Obedience to them, which God hath made our Duty, and that for Conscience sake.  
That Action therefore which is natural and indifferent, convenient and reverend, and upon those Accounts commanded and enjoined; I would fain know where doth the unlawfulness of it lie, or where is the Sin of such an Action to be found?  
They therefore that shall scruple Kneeling at the S. Sacrament, especially since our Church hath assured them, that there is no intention of adoring the Elements, or the supposed Presence of Christ's Body, I fear, understand not, what Reverence and Devotion is, so well as they ought; but discover something of a Temper, which if left lose, would be troublesome and uneasy under all Government and Discipline, tho' never so so pure and primitive, notwithstanding they seem such Zealous Contenders for it.  
But pray, why should a Lawful Authority be blamed, for doing that which particular Men, and private Teachers do daily practise in their several Meetings, and Illegal Assembles, namely, imposing upon the Consciences of Men, and requiring their Submission to several things, which they have no express Rule for in Scripture, and yet make this the great Objection against the Worship and Discipline of our Church; in which respect they are no less Magisterial, if not more, than our Governors, whom upon all occasions they Arraign as such; for without any Authority from God or the Magistrate, they exercise an Arbitrary Dominion over the Consciences of those Men, who have weakness enough to list themselves into their Party: They take away the nature of things indifferent, and make some things necessary, which were not so before, and some things they can dispense withal as indifferent, which are necessarily required, to the ensnaring of People's Consciences, who otherwise it may be, mean well, and are too honest to suspect the bottom of their designs, as I might instance both in the Classical and Congregational way: Whereas our Church never pretended to alter the nature of things, either necessary and essential to Religion, or only accidental and indifferent, but leaves them as they are: She only directs the Practice of them so far as they tend to Order and Decency, are expressive of Reverence and Devoition, and become a proof of Obedience and Submission, to lawful Authority; a Duty which I cannot think so meanly of as some do, considering how peremptorily it is enjoined by the Holy Ghost in many places of the Gospel, and the great Influence it hath upon the Peace of the Church and Security of the Government, under which we live.  
Secondly, Conscience I told you includes Knowledge as much in the Notion of the thing, as Composition of the word; where there is no Knowledge, there can be no Conscience, because in such a case it is withwhat to do, or how to govern itself and judge aright; whereupon Conscience is not so much concerned about things that are uncertain, whereof we can have no sure Proof or clear Evidence, either from Sense Reason, or Revelation, which are the three only ways of attaining Knowledge, or arriving at the certainty of any thing.  
Thus in matters of School Question or Controversial Divinity, which are banded to and fro with probable Arguments on both sides: For Instance, Whether The Fire in Hell be Material or Metaphorical, true In the Letter or in a Figure, so we do but believe there is such a place as Hell reserved for the Punishment of Wicked Men, as Scripture doth assure us, Conscience, as to the rest, is not concerned to believe either one way or other; because Scripture is silent in the case, and the Arguments from Reason on either hand are alike probable; and if I am induced to believe one part of the Question rather than the other, this can arise no higher, than to a private Opinion of my own, not a public Article of my Christian Faith, wherein my private Judgement not my Conscience is concerned. That Christ was born of a Pure Virgin is matter of Faith, and consequently of Conscience to believe, because Scripture doth affirm it; but whether she remained so all her Life long, is not so: Indeed it hath been an Opinion in the Church, that she did, but however there is no other Argument but that of Piè Credimus, that can induce us to be of that mind.  
In like manner the Descent of Christ into Hell, so we do not deny the thing, which hath for many Ages been a received Article of the Apostles Creed, though left out in some others, it matters not greatly, whether it were Local or Virtual, Metaphorical, or Metonymical: for in all these several Senses it hath been taken by Learned and Pious Men; but in which of these we need not be overmuch concerned; for this Article being not expressly Revealed, or clearly delivered in Scripture, we believe it chief upon the account of the Apostles Creed, whose Antiquity ought to command our Reverence and Respect, though I think it cannot strictly oblige my Conscience; especially when the Church hath not determined any thing in the Case (any more than Scripture) but left me at Liberty to judge either way as I see cause. The like may be said of the Knowledge of the Saints departed, with many others, which for Brevity sake I now omit.  
Thirdly, Some things there are, though for certain Revealed, yet being Obscure and unintelligible in their own nature, cannt so immediately oblige our Consciences, as those that are more plain and Obvious.  
The Decrees of God, Arcana of Providence, the great and Stupendous Mystery of the Blessed Trinity, and Incomprehensible Union of the Two Natures in the Son of God; these are, in many things, above our Reach and Capacity, and so far as they are above us, belong not to us. A modest and humble Faith is here requisite, and all that is expected from the common and ordinary sort of Christians; a too curious search and inquiry into these Venerable Mysteries being not convenient for all, nor absolutely necessary for any.  
A particular Explication of them, concerns my Faith no further than as it is consonant to Sacred Scripture, and agreeable to what is more plainly revealed in Holy Writ; or else by natural and genuine Consequence, may be deduced therefrom.  
But now, as for other Difficulties that may arise from thence, I am not bound to pin my Faith on any one man's Sleeve, nor receive his Scheme, or Hypothesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inspired Doctrine: No, nor for Truth neither, any further than he can confirm it by Scripture, which is the sole infallible Test of Divine Truth: All that in this Case I am obliged to do, is to guide my Conscience by Scripture, and my Judgement by the catholic Determinations of the Church, that is, I am obliged in Conscience to believe all that the Scripture reveals, and make that the Rule of my Faith and Obedience: But in all other things where difficulties may arise, and Scripture is either totally silent, or very obscure, here we ought to believe as the Church believes; mistake me not, I do not speak it in a Popish Sense, which sets up the Traditien of the Church in Opposition to Scripture; and in an impious manner, prefers them before it, teaching for Doctrines the Commandments of Men; but my meaning is, that I, and every body else, in matters dubious and obscure, aught to be so modest as to mistrust our own particular Judgements, rather than that of the Church, and submit our Private Opinions to her Public Determinations. If not, yet the least that in this Case we ought to do, is to keep our Persuasion to ourselves, rather than disturb the Peace, or oppose the received Doctrine of the Church, out of an indiscreet Zeal for any fond or affected Opinion of our own. For pray consider, Can it be any other than Pride, or Self-conceit, to call it no worse, for a few private persons to oppose their particular Sentiments to the Catholic Faith, and what they decry in their Governors to practise more unjustly themselves, by Prescribing to their Superiors in Matters dubious and uncertain, and which are perpetually controverted on all hands?  
In all things of this nature Conscience obligeth me to be Humble and Modest rather than Positive and Peremptory; and therefore it would better become us to receive our Faith from, than impose ours upon the Church in whose Communion we live, and of the Truth of whose Doctrine we are satisfied in the main, as the Dissenting Brethren are generally with ours. But however, if they see Reason to Dissent in their private Thoughts from the Established Faith, they ought to keep their Judgement to themselves, and not disturb her Peace on that account: In this Sense let them remember that of the Apostle, He that hath Faith, let him have it to himself. And he that keeps it there, way keep it safe enough, and out of the reach of all Humane Power and Compulsion. For Conscience, while it keeps within its due bounds cannot, ought not, to be compelled by any Power upon Earth; for in that respect it is free, and never to be forced.  
But Secondly, and positively, Conscience is chief and more immediately concerned about such things as are more necessary and substantial, plain and obvious in Religion.  
And these in the First place are the Main Fundamental Articles of our Christian Faith, which constitute the greatest part of our Creed, and have an immediate influence on our Lives, and they are those that are contained in our several Creeds, which are the brief Summary of the Christain Doctrine, and comprehensive of the most Material Articles of our Belief.  
And Secondly, Matters of Practice, which are less controverted than Matters of Doctrine, and are agreed unto on all hands, and to which all the Articles of our Faith ought to refer, and are no further necessary than they do so: For all Notions and Opinions are but things indifferent in themselves; it matters not whether they be true or false, if they pass no further than the Brain, and are of no other use than to gratify a Musing Genius and Speculative Fancy. For to what purpose is the Belief of a God, if we live without him in the World? But they are of great Moment and Concern in relation to Practice; so far as they pass from the Head to the Heart and have an Influence upon our Lives: Truth therefore is valuable and aught to be highly prized, because of its near Relation to Virtue and Goodness, and Error to be shunned and avoided in regard of its vicious Contagion, and the ill effect it hath upon our Morals.  
Conscience therefore is concerned principally about such things in Religion as are solid and substantial, plain and evident, necessary to be done, certain and easy to be known; and such, for the most part, are the Agenda or Matters of Practice, which take in all the Instances of our Duty toward God and Man, and branch themselves forth into the great Commands of leading a Godly, Righteous, and Sober Life.  
As for the more Ignorant sort of People, and such as are Weak in the Faith, we should press upon them the great and necessary Duties of Religion and Morality, such as the Fear of God, Loyalty to their King, Love to their Neighbour, Honesty in their Deal, Temperance and Sobriety towards themselves, A Thankful use and acknoledgment of Mercies, and a Patient-Bearing and Improvement of Affliction. These we ought daily to press upon our People, rather than amuse them with Curious Notions, or receive them to doubtful Disputations which oft stagger more than they confirm, and shake their Faith instead of settling it: And though the Apostle bids us, Prove all things and hold fast that which is good, Thessal. 5.21. Yet this is not spoken to all indifferently; it belongs not to the Ordinary and less knowing of Christians, who are usually uncapable of such an Inquiry, but to such who have Leisure and Opportunity to make the Trial, Judgement and Skill, to go through with it, or to do it to better purpose, and with less danger to themselves and others: But for the Generality of People, where they are satisfied, that no Sin is imposed on their Practice, nor dangerous Error on their Belief, where they have the means of Grace and Salvation afforded them, constant Hours of Devotion, and stated Times of Public Worship, where they have the Liberty and Encouragement to be as Holy and Devout as they will, as Virtuous and Strict in their Morals as they please themselves; In this case, (which God be praised is ours) People ought to rest satisfied in the Communion of such a Church, without troubling themselves with needless Scruples, uncomfortable Dolbts, or superstitious Curiosities, which are apt to take up too much of their Time and Thoughts, that might be better employed in the Practice of well known and necessary Duties, and improving themselves in the happy Progress of a good and virtuous Life: And if such a Church will not satisfy them, I know not (all things considered) where they can find a better: For no Church under the Sun is absolutely perfect and free from corruptions and defects; nor can ever hope to be so, as long as it is made up of Men, that is, of Persons frail and fallible, and of like Passions and Infirmities with the rest of the World; tho' I do believe this Church of ours hath as few of them as any other under the Cope of Heaven: Nay, I should not mistake if I said much fewer.  
Conscience then is more to be heeded in reference to our Actings than Opinions; and 'tis more safe and easy to govern our Ations in respect of Practice, than to chufe for ourselves in point of Doctrine. If a man holds no Doctrine that is prejudicial to Holiaess and a good Life, he need not be much troubled about other things that are too high for him, and above his Reach, I dare adventure to say, 'tis safer for him to err with Modesty and Humility, out of Love to the Church's Peace, and in submission to its Authority, than to be sound and orthodox in his Judgement, and withal, of a stubbom, refractory, and contentious Spirit: And a humble, modest, peaceable-minded Man is more acceptable with his Errors and Failings in Judgement, than a proud and obstinate person, tho' he chance to have Truth on his Side: Therefore according to the common use and acceptation of the Word, he is looked upon as most Conscientious, who lives best, and not who knows most; who is just and honest in his Morals, not who is sound and right in his Apprehensions. He that lives well, tho' he knows not very much, hath more of Conscience, than he that knows more, and yet lives a great deal worse: For Conscience is not so much a Speculative, as Practical thing; and many times there is more of it found among the simple, honest, and wellmeaning fort of Christians, than among the more deeply learned, and profound Speculati.  
This shows the too great folly and perverseness; of many of our People, who seem to be eaten up with Zeal, and plead Conscience in those things which they do not well understand, and it may be never will; whereas a Meek, Humble, and Teachable Spirit would better become them, and tend much more to their own Praise, and the Church's Peace; and be more agreeable to the Rules of the Gospel, and the great Ends of Religion: For they may sooner hope to be the one than the other, that is, they may become Humble and Meek, when they cannot be skilled in all the points of Religion, or matters controverted, and under dispute.  
Conscience then is most properly exercised about the more plain and necessary Duties of Religion, namely, matters of Practice, and such Doctrines as tend more immediately toward the leading of a godly, righteous, and sober Life.  
And thus have I done with the fourth General Head, and which I chief intended in the drawing up of this Discourse.  
It remains now, that in the  
5th. AND last place, to offer a few things by way of Advice concerning the well-governing ourselves with relation to our Consciences; and the  
First is this, That you be very careful to get Conscience rightly informed, and well instructed, that you may arrive at a clear and distinct Apprehension of your Duty in all Capacities, and under all Relations whatever and Do this with all the Faithfulness and impartiality in the world, being swayed by passion, biased by Interest, and carried away with prejudice as little as may be.  
Labour to know, and be Instructed in the Truth for Truths-sake, not so much to set your Head, as your Heart Right, not to furnish you with matter or Talk and Dispute, which evermore engenders Strife and Envy; but to understand your Duty, in order to the faithful practice and performance of it. Now this you must do, before you can safely follow the Dictates of Conscience, or rely upon the Testimony thereof. In order hereunto, you ought to consider the Nature and Extent of the Rule, by which Conscience is to be governed and directed in all her Actions and Undertake; and this, I told you, is the Word of God, which, laying aside all prejudice and partiality, you ought diligently to take heed, and attend unto; and where Doubts and Difficulties may arise, to consult and advise with your Teachers, whom God hath set over you, or with any other whom you have reason to judge most eminent for their Piety, Learning, Prudence and Integrity: to beg their Assistance, and receive their Instructions, with that Modesty and Respect as becomes Learners and Disciples, who desire nothing more than to come to the Knowledge of the Truth, that they might be saved.  
For want of this Care Conscience hath been strangely misted, and run itself into many gross Errors, and foul Mistakes. Thus many have been prompted to very ill things, one while by Passion, another while by Prejudice, and a third, by a corrupt and self-Interest; and yet have thought they have been led by Zeal, and acted by Conscience all the while, when, as upon strict enquiry, they have found their Zeal was not according to Knowledge, and what they called Conscience, in no wise agreeable to the Rules of their Religion. For the avoiding of which, we should endeavour as much as in us lies, to get our Consciences well informed, and to use the means in order thereunto.  
Secondly, If you would have Conscience to be rightly informed, you must endeavour after a humble, meek, and teacheable Spirit: For it is said, the meek will he guide in Judgement, and the week he will teach his way, Psalms 25.9. And it is said, God resists the proud, but gives Grace to the humble, 1 Pet. 5.5.  
Now the meek and humble stand highest in God's Grace and Favour; and therefore more likely to be made acquainted with his Mind and Will: Nay, they are naturally most capable of Instruction, and best fitted for it, as being most desirous to know their Duty, and submit to it when they have done.  
Whereas on the other hand, Pride, and Passion, and Self-conceit, are apt to puff men up, prejudice them against theTruth, and fill them with Scorn and Contempt of the best Counsel and Advice in the World. A peevish and froward Disposition, makes men impatient of Contradiction, and to mis-judge every thing that thwarts their particular Sentiments, insomuch as the best Advice is commonly lost and thrown away upon such perverse Tempers, tho' offered in never so kind and charitable a Manner.  
Thirdly, After Conscience is well informed, keep it close to its Rule, and do not suffer it wilfully or wantonly to swerve from it upon any account, or under any pretence whatever, otherwise it may be in danger to seduce and deceive.  
Conscience is chief exercised about good or evil, the doing of the one, and the avoiding of the other. Now, tho' the Word of God is the great Standing Rule, according to which we ought to take our principal Measures of good and evil; yet this difference is more early taught us by the Light of Nature, and the Suggestion of our own Minds; and therefore whatever appears a Sin, or is universally condemned for such, by that Law, Conscience must needs judge it to be a Sin too, and believe it condemned likewise by the Word of God: For no natural (or rather unnatural) Crime can possibly commence a religious Duty; and to think otherwise, is to lie under one of the grossest Delusions, and scandalous Mistakes: For hereby we set the two Laws, to wit, that of Nature and Revelatron in opposition to one another; yea, we make them absolutely inconsistent and contradictory, tho' both of them at first came from God.  
Conscience therefore ought not to plead for, or encourage the Practice of any Sin, namely which appears to be so by the Light of Nature, as well as Religion; and therefore all Treasons and Rebellions, Murders, and Conspiracies, Sacrilege and Perjury are great Sins, and such as are discerned to be so by natural Light; and therefore can never become otherwise, however they may be palliated, or pleaded for: Never think that the Plea of Conscience, Religion, or Reformation, can justify a wicked or immoral Action, such as Rebellion and Perjury, which all Mankind doth naturally acknowledge and condemn for such.  
Now every man almost hath so much of the Law of Nature yet left within him, as to discern the great Evil of such things, tho' not always to shun, yet to condemn the Gild thereof.  
What ever Nature tells us is a Sin, Conscience for that very reason must disapprove of it too, because the Religion of Christ is but the Law of Nature perfected and improved; and therefore no pretence of Conscience drawn from Scripture can make that to be lawful, or cease to be a Sin which was so before. Now if God's Law obligeth not to Sin, much less the private Dictates, or impulse of Conscience, which ought evermore to make that her Rule, and fetch all her Directions from thence.  
For a man therefore to allow himself in the Commission of such crimes as all Laws and Religions in the World must needs condemn as impious and wicked, pray what Conscience hath such a Man? But then to plead Conscience in favour of such things is so much the worse still, and renders his Crime infinitely more wicked and abominable. Such a man is never to be excused in what he doth of this nature: For his Excuse, instead of extenuating, doth but add to his Gild, and mightily aggravate the Heinousness thereof.  
Fourthly, That, while I am pleading for Conscience, I may impartially discharge my own, Conscience ought not to be separate from Charity, any more than from Truth. Love, Charity and , are the chief Gospel-Precepts and Standing Principles of Christ's Religion: And all Zeal for the Church or State; Nay, for the Christian Religion in general, or reformed Religion in particular, if void of Charity, is little worth. Charity, I mean, not only for those of our own Communion, but even towards them that differ from us: For so far as they do it purely on the account of Conscience, and no otherwise, we ought to retain some Charity for them, be they of what Church or Communion they will.  
Indeed where Conscience is manifestly abused, and carries them to any thing that is wicked and unlawful; where any Sin or Immorality is countenanced or encouraged, under the Notion or Plea of Conscience, there we must leave them, and deservedly too, to the Public Censures of the Church, and Punishment of the State: but where 'tis mere Conscience, and not Faction or Peevishness that makes the Difference, there our Charity is as much due to them, as it is owing from them to us upon the like occasion: For in this case there is but one Rule for them and us to walk and judge by.  
Therefore let a man be never so much in the right; let his Zeal for Truth be never so great, yet if his Zeal doth devour his Charity, sour and corrupt his Spirit, embitter and provoke him beyond what is seemly and convenient, let his Cause be never so good, his Arguments never so strong, if they fail in this, all the rest signifies not much; the lack of this one thing makes all the rest defective, and for the most part unsuccessful: For let me appeal to the most zealous Boarnarges of them all, can any man, who believes the Scripture, read the 13th Chapter of St. Paul's fi●st Epistle to the Corinthians, which treats purposely on the necessity and commendation of this most excellent Grace of Charity? I say, can he read that, and yet think it possible to be a good Christian, or discharge a good Conscience without it? For doth he not prefer it to the Tongues of Men and Angels; to the Gift of Prophecy, and working of Miracles? Nay, doth he not prefer Charity before the most comprehensive Knowledge, miraculous Faith, liberal Alms-deeds, and voluntary Martyrdom? 1 Cor. 3.1. etc. Tho' I speak with the Tongue of Men or Angels, tho' I have the gift of Prophecy, and understand all Mysteries, and all Knowledge, and tho' I have all Faith, and tho' I bestow all my Goods to feed the Poor, and tho' I give my Body to be burnt, and have not Charity, it profiteth me nothing.  
Now the Excellency and Advantage which Charity hath over all other Gifts of God's Holy Spirit, is proved at large from the wonderful good Offices and Effects thereof. Charity suffers long, and is kind, envies not, vaunteth not itself, is not puffed up, nor easily provoked It rejoiceth in nothing but the Truth; it bears, believes, hopes, and endures all things; and therefore in the Conclusion he gives Charity the Preference of all others, Verse. 13. Now abideth Faith, Hope, and Charity, these three, but the greatest of these is Charity.  
Our Religion and consequently our Church, though she condemn Divisions and Separations in all those that leave off, and departed from her Communion; yet doth not wholly exclude them from her Charity, and therefore neither should we from ours, merely upon the Difference of Opinion, and especially, if this Difference be for Conscience sake, and not out of Faction and Frowardness as I said before, and would always be understood.  
And that I may not be thought to speak without book, or affirm more than our Church will own, I shall refer you to that excellent piece called, The Moderation of the Church of England; out of which I have collected a few Passages, some whereof I have repeated more at large.  
Queen Elizabeth in her Injunctions, 1559. declares that [Her Majesty being most desirous of all other Earthly things, tha● her people should live in Charity, both towards God and Man, and therein abound in good works, Wills and straightly Commandeth all her Subjects to forbear all vain and contentious Disputation in matters of Religion, and not to use in despite or rebuke of any Person, these Convitious (or Reviling) words of Papist, Heretic, Satismatick or Sacramentary, or any such like expressions of Reproach] that is, we ought not to use these or the like Expressions in way of Reproach or vilifying of one another, as some in the heat of their wrangling and Contention are very apt to do, to the exasperating rather than convincing of Gainsayers.  
And King James, that Learned and Judicious Prince forbids [Pulpits to be made Pasquil's.] And gave in charge to the Archbishop [That no Preacher of any Denomination whatsoever, shall presume to fall into bitter Invectives, and undecent Rail against the Persons of either Papists or Puritans; but modestly and gravely, when they are occasioned by their Text, free both the Doctrine and Discipline of the Church of England from the Aspersions of the Adversaries.]  
To which we may add that memorable Passage out of Archbishop Laud. [The Church of England] (saith he) is not such a Shrew to her Children as to deny her Blessing, ordenounce an Anathema against them, if some peaceably descent in some particulars remoter from the Foundation.]  
And in the Homily against Contention, Serm. 1. We are exhorted therein, [so to read the Scripture, that by reading thereof we may be made the better Livers rather than the more Contentious Disputers. And if any thing be necessary to be taught, Reasoned, and Disputed, let us do it with all Meekness, Softness, and Lenity, etc. For it is better to give place Meekly, then to win the Victory with the breach of Charity, etc.  
And again, We cannot be joined to Christ our Head, except we be glued with Concord and Charity one to another. For he that is not of this Unity, is not of the Church of Christ, which is a Congregation or Unity together, and not a division, etc.  
But for the Readers further satisfaction therein, if he desires it, I shall refer him, to the Book itself, above mentioned, where the Learned Author gives an account of the Churches great Charity and Moderation throughout all the Parts and Branches of her Constitution which bespeaks her of a truly Christian and Primitive Temper, wherein I wish all her Children would follow and Imitate her: And thereby set an Example to all those that are otherwise minded, or descent from our Church in this, as well as in other Instances of their Duty.  
For methinks those that would set up for serious, Conscientious Persons, ought not to break the bond of Christian Charity, nor pass the bounds of the Church's Moderation, by indulging their passions, or giving way to a peevish, froward, and Invidious Humour against all that differ from them in matters of Faith, and Doctrine, or purely out of Judgement, and Conscience,  
For I could never yet be persuaded that Railing, and ill Language against Papists on the one hand, or Dissenters on the other, is or aught to be a Distinguishing Character of a truly Loyal Son of the Church; specially when I consider that most of those that are addicted thereunto, are least capable of convincing them otherways: Or if they are, yet this seems the most unlikely way they can take for the doing of it, for we are told, That the wrath of Man worketh not the Righteousness of God, James 1.20.  
Now if you would see the Indecency and Unseemlyness, of ill Language and reproachful Speeches, I need but remind you of the Rude and Slovenly Expressions, that are commonly used, and with a great deal of Venom spit in the Face of our Church.  
They can hardly find any other name for a Surpliss, than that of a Superstitious Rag and Relic of Popery; tho' there may be more Popery and Superstition in their conceit about it, then in the thing itself; for superstition is not in the Object, but only in the mind or conceit of the Person that thinks so.  
Thus they have accustomed to revile our Liturgy under the notion of the English Mass-book, the Bishops and Governors of our Church are branded for Limbs of Antichrist, and the Church herself reputed for little better than Antichristian and Idolatrous: Neither have they learned to stop here; but have adventured to fly in the Face of the Civil Government as well as the Ecclesiastical, against both which they have Shot their Venomous Arrows, even bitier words. Psalm. 64.3.  
But now I appeal to any sober and serious Person, be he of what Persuasion he will, whether this be according to the Principles of the Christian Religion, which is Professed in common by us all, or whether it is purely Conscience which puts them upon such unseemly Practices; or is this Language fit to be bestowed upon one of the most Eminent and Famous among all the Reformed Churches, and who, [without Vanity be it spoken,] hath been, one of the greatest Bulworks against Popery, and Champion for the Reformation, and I hope, and pray daily it will continue to be so as long as God shall be pleased to continue Her or Himself a Church upon Earth.  
Now if Language of this Nature, tho' arising from the great and extraordinary Zeal of our Adversaries, is so unhandsome and ill becoming in them towards us, why should we think it any whit the more commendable and seemly in us toward them, or out of our mouths then out of theirs? That which is Evil and Offensive in itself, is and will be so, let who will be guilty of it.  
Wherefore methinks it would be more like Christian, and make more for the credit of Religion and Honour of our Church, if we had more Charity and Kindness one for another, even in those things, wherein we differ, so they be not Factious or Scandalous, nor have an ill influence on our Lives and Manners, rather than imitate the Example of some of our  Dissenters in some of their worst Qualities, to wit, in their Uncharitable Censures, and  Revile and Calumnies. For the bitter and fiery Spirit of a Jewish Zealot, is very unagreeable to the Meek, and Gentle Disposition of a true follower and Disciple of Christ, according to St. Luke 9.54, 55. And when his Disciples, James and John saw this, they said, Lord, wilt thou that we Command Fire to come down from Heaven, and consume them, even as Elias did. But he turned, and rebuked them, and said, ye know not what manner of Spirit ye are of. And I shall be beholding to any man that shall be able to make out any other sense and meaning thereof.  
5thly A good Christian ought to live according to his own Conscience, rather than according to the Opinion of other Men. Besure that man lives with the most comfort and content to himself, who walks by the constant Rule of God's Word, and not by that of the World, which consists chief in Humour and Opinion, and altars almost every day, and upon the least Occasion. Whereas the Law of God is a sure and standing Rule, which being diligently heeded and attended unto, will not suffer us to go wrong or mistake our way.  
'Tis impossible a man should live so Regular in all respects, or carry himself so universally blameless and inoffensive, as to gain the good Word and Opinion of all men, tho' he should make it his chief study or sole business to do so; for men's Humours and Interests being so different and many times so contrary, that which likes one, doth not like another, and what this man commends, another may be apt to find fault withal.  
Nay, one and the same person is not always consistent with himself, nor can keep long in the same mind: His thoughts and Judgements of things do often alter with his Affection and Interest, and notwithstanding the Reason of things remains one and the same, yet his Opinion of them may not do so, and then they will be sure to pass their Censures on men's Persons and Actions, according as they are in good or bad Humour, or as they judge, may make most for their present Interest.  
Now he undertakes a hard task indeed, who Studies to please those, whose minds are so fickle and wavering, and whose Humours are made up of such sudden Conradictions.  
The People of the World are Masters or our Credit and Reputation, which they may give or take from us at pleasure, as many times they do upon very slight or no ground at all: They depend upon the Opinion, which men are pleased to conceive of us, which they may alter when they list, whether we give cause for it, or no.  
But now no man or Number of men can be Masters of our Consciences; we may keep them Innocent and in Peace, let the World say or do what she can: For tho' the deserved Commendation of a Virtuous Action depends upon the Good Will of others; yet the Satisfaction it inwardly creates, is a Good they have nothing to do withal, and can never deprive us of, tho' they would. It concerns us therefore to take all the care we can of our Consciences, and study rather to pprove ourselves to them, than to the Multitude, the one being Practicable, when the other is not.  
Not that I would have any man careless of his Credit and good Name, for he that is not tender of his Fame, will hardly be so of his Conscience; and the Reputation which is given to Virtuous Deeds, aught to be looked upon as no small Incitement to the performance of them. But my meaning is, no man ought to be so Studious of Popular Applause, or affect the good Opinion of the World, by such mean and unworthy Arts, as may tend to the Injuring of his Conscience, or prejudice of his Duty, which he owes to God and the Church, to his Prince or Country. But let a man do, what he thinks in his Conscience he ought to do, let him provide things honest in the sight of all men, run into no open Scandal, give no just or wilful cause of offence, and avoid as much as he can all Temptations or Provocations to evil, and then he ought not, he need not value the Talk of the World, nor Speech of People.  
A Wise man, which in Solomon's sense is a Prudent, Good man, should first take care of doing his Duty, and then live above the spiteful Talk and Reports of the Vulgar, or regard their Censures no otherwise, than the Moon in the Fable did the barking of a Dog, which neither obscured her Light, nor made her alter her Course. No, no, The inward content, which a man receives in the doing of a good Action is infinitely to be preferred before the Credit and Reputation, which it gains him abroad; an Unwise man seeks his Reward and Satisfaction, where it is not to be found, namely from without, in the Goods and Possessions, in the Modes and Opinions of the World; but a good man finds it within himself, in the Right Order and Government of his Mind and Passions, and in the Testimony and Approbation of God and his own Conscience.  
2d. Again, it concerns us not only to Live, but to Value ourselves, and judge of our Estate towards God, according to the Testimony of Conscience, rather than by the Fancy or Opinion which men are pleased to conceive of us.  
The generality of men, Esteem and Value themselves according to the Good or Evil, that befalls them in the World, and happens to them in their outward Concerns.  
If they are Sick or in Pain, in Poverty or Distress, under Misfortune or Disgrace, they commonly bemoan their Condition, Lament their Miserable Estate, and are apt to think themselves the most Unfortunate Wretches of all others; When as all this hath befallen the very Best of men, who yet have been Happy amidst the greatest outward Misfortune, as long as they kept safe their Innocence, Answered the end of Affliction, and made an entire Resignation of themselves and their concerns unto the Will of God: And so long as a man doth this, he can never be Miserable, neither should he think himself so, let things go never so cross, let the World Censure never so hard, or Reflect never so spiteful and severe.  
Alas, Happiness and Misery is not to be measured by the Good or Evil, that befalls the Body, by Prosperity or Adversity, by good Report or bad Report; otherwise who would be Innocent, or where shall we find a good man upon Earth, who hath escaped the Lash of the tongue, or hath not been ill treated and misrepresented in one kind or other: I never yet did hear of such a Person, and quite despair of ever doing so; and yet if mere Calumnies and Reproaches can make a man Guilty, than our Blessed Saviour must have been one of the Vilest Creatures upon Earth; For no man could be more heavily Charged, and spitefully reviled, and yet deserve it less than he did, and all this from his own malicious Countrymen the Jews and upon the account of their Religion too.  
But, God be praised, these things are not the measure of Gild of Innocence: The best men would be most hardly dealt withal, were it in the power of the World to dispense out their Rewards or Punishments. Gild and Unhappiness do not hang upon the Scandalous Tongues of Men, nor soar upon the Wings of Fame, neither do they flow from the Invidious Talk of Rash and prejudiced People; but they have their Seat and Abode in the mind: As long as there is Peace in the Conscience, and Innocence in the Soul, 'tis not in the Power of man or any thing under the Sun to make such a Person better or worse, more or less Innocent or Guilty, Happy or Miserable. For notwithstanding all the ill things that may be said or thought of such a one, yet at the same time the Testimony of a good Conscience is able to make amends for all: And notwithstanding the Reproaches of the wicked may fall upon him; yet this is a Continual Feast ever at hand to welcome and entertain him, a rich Cordial to cheer and revive him, being moreover the Pledge and Earnest of a more Ample Reward.  
Which God of his Infinite mercy, Prepare us for, and bring us unto in his own due time, and that for the sake of his beloved Son and our most Blessed Redeemer, Christ Jesus the Righteous, to whom with the Father and Holy Spirit, be Ascribed as is most due, all Honour and Glory, Praise and Adoration, now and for ever more, Amen, Amen.  
FINIS.