THE Great Question: OR, HOW RELIGION, PROPERTY AND LIBERTY ARE To be Best SECURED.  
HUMBLY OFFERED To the Consideration of all who are true Lovers of the Peace of Church and State.  ZEPHAN. II. 2, 3. 
Before the Decree bring forth, before the day pass as the Chaff, before the fierce Anger of the Lord come upon you, before the day of the Lord's Anger come upon you.  
Seek ye the Lord all ye Meek of the Earth, which have wrought his Judgement, seek Righteousness, seek Meekness, it may be ye shall be hid in the day of the Lord's Anger.  
LONDON, Printed for john Southby at the Harrow in Cornhill, and Sold by Randal Taylor. 1691.   

TO THE READER.  
BEing desired to Write something like a Preface to this small Treatise, I shall only give it the Character, with which a Person of great Judgement, who had the Perusal of it, before 'twas made public, thought fit to honour it, and that is, its being very good Physic for them who will take it: The Recipe comes from a very Ordinary Hand, but if He who alone is the Physician of Value gives his Blessing to it, I doubt not but 'twill Work well; the Author wishes it as He doth, the Health of his own Soul: The great God, if it be his good Pleasure answer his Prayers for both.  
N. E.   

These Erratas the Reader is desired to Correct with his Pen.  
PAge 2. line 2. for carrying r. carrying. ibid. l. ult. after is add it. p. 3. l. 18. for show r. flow. p. 6. l. 15. blot out I before gave. p. 14. l. 13. blot out, p. 19 l. 28. for for r. from. p. 20. l. 2. for rightly r. rightly. p. 27. l. 13. after us add act. p. 34. l. 26. for ‛ tone r. atone. p. 39 l. 1. for hap r. happy, ibid. l. 14. for thappy r. happy.   

THE Great Question.  
I Have seen several Treatises of late, wherein the Titles of Sovereign Princes have been much agitated, and Obedience from the Subject very highly pleaded for, as the Writers had the Lot to be engaged in their different Interests, or the Cause they undertook was most likely to be advanced by them; and whatever otherwise the Persuasion either of the Writers, or of those for whom they Writ were, yet the Cry is for Religion, Property, and Liberty, and how to reconcile and satisfy all, is The Great Question.  
One would think upon the first View, could any of their Interests be fully secured, there would be ample Content given, and that Party for whom it should be determined, would most joyfully sit down under such a State of the Question.  
But this, could it be, how unlikely soever 'tis, as things stand; were it determined thus in the behalf of any one Party, so as to set aside all other Pretensions, would go but a little way in what is aimed at: For is there any so general Interest of any Party, that Men would not again divide upon it? and what the whole Party pleads for in preference to other Parties, every one be apt to assume to himself in preference to those of the same Party: For admit but Division once, and gratify Men in it, and you do but show them the way how to divide still father, and never to cease carrying on the Partiality, till Religion, Property, Liberty, and whatever else can stand in the way, be sacrificed to it.  
To prevent this, is what is endeavoured in the Solution of this Great Question. And methinks how full soever of seeming intricacies it may be, yet bad Men Ears to hear, and were in good earnest for that, for which they seem to be spending all their Heats, there might be a Temper found to quiet every one, and both Prince and People might be at Ease, would they but act, by what they tell us they make their own Measures. My meaning is, would they but let Religion, Property, and Liberty, the Cry of the One, and what the other declares himself to be placed in defence of, (for so all Princes in some sense do) guide them in all Cases.  
For what is there to be wished for, that a true sense of these would not procure?  
Had Prince and People that Awe of God and his Presence; 

that Reverence they ought for his Commands; which is the plain Notion of Religion;    
Had they that just Opinion they ought of themselves and their own kind, as they are all alike rational Being's, 

of the same great Family,  
made for Society and mutual Happiness,  
invested in certain Rights and Privileges,   belonging to them, as such, and under the same Care and Providence of God their common Parent, which is what found'st all Property and Liberty; how must this produce that Impartial Justice, which would give to every one what belongs to him, as thereby they are but preserving the same to themselves? How must it too lay the strictest Obligation upon Conscience to seek the Common-Good of one another?  
What therefore we have to do, is to consider whether there be any Common Rule or Standard for all these:  
Now such a Rule there is, and 'tis but One; nor is hidden from us, neither is it far off: It is not in Heaven, that we should say, Who shall go up for us to Heaven, and bring it to us, that we may hear it and do it? Neither is it beyond the Sea, that we should say, Who shall go over the Sea for it, and bring it to us? But the Word is very nigh unto us, in our Mouths and in our Hearts, Deut. 30.11, 12, 13, 14. 'Tis what the Great Governor of the World delivered to be the standing Rule of Obedience to all Mankind, and is but the Comment on the Law of Nature, which the Gentiles are to themselves, Rom. 2.14. And what our Lord, the Redeemer of Jew and Gentile hath made the Rule of his Kingdom; for so He tells us, Math. 5.17. that he came not to destroy, but to fulfil the Law: Only He rescues it from the false Glosses Carnal Men had put upon it, and restores it to that spiritual sense, in which the Great Lawgiver first intended it, ibid. v. 21, 27, 33, etc. which is but the same He afterward cleared up, teaching it to be from the inward Principle of Love, that all Obedience was was to show, Matth. 22.37, 38, 39, 40. And to accommodate this farther to the Notions of the Heathen, He gives the Paraphrase of the whole, in what was their great Maxim, viz. All things whatsoever ye would that Men should do unto you, do ye even so to them: For 'tis but the same with that they had in the Negative, Quod tibi fieri non vis, alteri ne feceris: Not to do unto others, what thou wouldst not they should do unto thee.  
This is that Rule, which observed, would secure Religion, Property and Liberty, and at once reconcile all Differences, not so much by inclining Men to go over into the Persuasions, and divided Interests of one another, (which is the narrowness of most men's minds, that nothing will serve them, but to have all without any more ado run along with them in their private sentiments and designs, as if 'twere not much better to bring things to some certain Standard that might fit them all) as by making the Interest of all to be but One.  
Not but that still there may be various Lections upon the Text, very different States and Constitutions in the World, and as different Laws and Maxims of Policy, suited to the several Climates and Complexions of Men; but yet this must be the Law that must be the ground of all; This that to which the several Interpretations must agree, This what must give them their true force, and make then truly useful to the Public.  
As 'twas among the Jews, they had other Laws, their Judicial and Ceremonial Law; the Law of their State, and the Law of their Church, but both in subservience to this: So here, whatever the Civil, whatever the Ecclcesiastical Constitutions among Christians are, whatever, let me so speak, their Statutes and Judgements, yet 'tis in Subordination to what is herein prescribed, that those are to be kept.  
'Tis this in that Law, that cannot grow Old and Obsolete: Heaven and Earth may pass away, but this will still abide: This and its Comment, Love or Charity, can never fail, 1 Cor. 13 8. The Jewish Law as distinct from this, you see had its End, for 'twas but Temporary, and to last till the times of the M ssias; and the Christian Law, all of it, besides this, is to have its end too: For that's but the Means of Salvation, and can only bring us to Heaven's Gate, is not to enter with us: Faith will leave us there, because to be turned into Fruition; but Love to God, Love to our Brother, (indeed 'tis that which makes up the Joys of that Place) like God Himself, the Fountain of it, will be eternal.  
But 'tis not Heaven but Earth we converse in, though 'twould be Heaven upon Earth, would Men take out this Lesson. To see then, with respect to our earthly happiness, or the true enjoyment of our Religion, Property and Liberty, in which it consists, how far this Policy would reach.  
And indeed, that we may come to the business we are aiming at, what could there be wanting to the Content and Satisfaction of all, if this Law, with the Comment Love would write upon it, were observed, as it ought?  
For is it possible, with respect to God, whose Blessing ought in the first place to be attended, to imagine that we should in the Spirit of Love apply ourselves to a faithful observance of all his Commands, and that He who is the Judge of all the Earth should forget to do us Right: i. e. to give all the Returns of his Grace and Providence, his Love and Affection to such dutiful Children? Or,  
Is it possible, with respect to Men, (whose Reason should teach them Gratitude,) to imagine that we should be giving one another all the Proofs of a most settled, unbyass'd, unalterable Love, and that Love should not beget Love? Or, That that active Principle once set a working, should not exert itself in all the Effects of Justice, Kindness, Pity, Charity; or, to give it in a word that should best suit this, a word that seems to be the Comment on our Nature, as well as on the Law, all manner of Humanity?  
A little more particularly to touch upon the good Effects of this Law.  
Shall Prince and People have no other God before him, who gave this Law? Nothing which in the first place they propose before his Honour and Glory?  
Shall they set up no Idol of their own? I do not say the graven or molten Image, but not so much as any thing of their own Inventions, whereby to provoke him to jealousy?  
Shall they be careful, so Love would direct, to reverence his Name, his Word, and Ordinances, and whatever else he hath made himself known by?  
Shall they give him his Property as in all these things, so in hallowing that day he hath appointed to his Service? Shall Love so act them herein, that what they do of this, is with all their Heart, all their Mind, all their Soul? And can he who sees this Heart, this Mind, this Soul, forget the Affection that is due to so just a zeal? Or,  
Shall they give the Honour they own to Father and Mother, and all who in any sense stand in that Relation, Civil or Spiritual Parents? Or shall those who are in this Relation, give back again that Indulgence and Tenderness of Affection which is due to Children?  
Shall they have that tenderness for the Life and Person, Fortunes and good Names of Others, which they would Others should have for them; and agreeable hereunto govern themselves in all parts of Justice, and that so, as not to let the Desires of their Hearts run out towards what were not so? And as 'tis Isa. 32.17. Can such a work of Righteousness be any thing but Peace, and the effect of Righteousness, Quietness and Assurance for ever? Nothing but the fullest Blessings could be expected from the great and powerful Lawgiver; Nothing but Blessings from and among ourselves in so pious, so dutiful, so just, so innocent, so loving and peaceable a Behaviour.  
Nor was it therefore without great reason, that Moses jgave that excellent Advice, Deut. 4.1, etc. Now therefore, harken, O Israel, unto the Statutes and Judgements which I teach you, for to do them; For this is your Wisdom and Understanding in the sight of the Nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understanding People. For what Nation is there so great, which hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? ver. 6, etc. 'Tis with reference to the Law, of which we are discoursing, he there speaks, even the Ten Commandments which he wrote upon two Tables of Stone, as 'tis particularly restrained, ver. 13. And to enforce all this to the Obedient, 'tis declared to be the Covenant, which God commanded them to perform.  
Now than this being the common Rule to them and us, as is above touched, 

It being our Wisdom and Vderstanding to perform it,  
It being what alone can make any Nation great,  
It being too, what I must not pass by, what God hath declared to be his Covenant,   and that which alone can bring God nigh to a People in all things that they call upon him for, why should we question the fullest Security to all our Interests, if we make good our part in this Covenant? Why should we doubt his presence with us, as well as with the Jews, if in all we do, we are with him? Why should we think he will not be always ready to hear us, if we have our Ears open to all his Commands? Or why (as 'tis Psal. 144.15.) should we not conclude, Happy is the people that is in such a case, nay happy is the people whose God is the Lord.  
But than 'twill be replied, Where was the people that ever was in such a case? We grant this must go a great way in the prosperity of any Prince or People: But where hath such a State ever obtained? Or doth it look like the Interest of any prudent Prince to trouble his Subjects with what may seem so much against the grain?  
I think, were this granted, That it never was thus in any Nation, that will no way prejudice the Argument: For is it not sufficient, that the Law we have been speaking of, was capable of making them such? That 'twas the end of God in giving it, and that upon Obedience to it, He hath promised this should be the Effect? Besides, was not that People to whom that Law was given, so far in that case, as they conformed to it? I think, he that reads their Story; their good and bad Success, the treatment they meet with from God, according to their Obedience or Disobedience to it; his Promises and Threats agreeable hereunto; and his Prophecies still behind of their being in such a case, upon their return to their Duty herein; As also to all the World with them on the same Conditions, will have little reason to doubt, but this is the Means, here the Method by which 'tis to be obtained.  
Nor is it to be omitted, That as far as they acted agreeable to this Rule, it hath fared thus with other States.  
For what was it gave the Birth to the Greatness of Rome, but that strict Virtue, that Chastity, and Temperance, and Discipline, i. e. the exact keeping to this Law, as far as they had the knowledge of it, that made them to flourish and increase?  
What raised Athens and Sparta, but the same Reverence for Virtue? And in all other places, wherever these have been in any degree the Standard, so long have they prospered. As on the other hand, where Lust and Luxury, Falsehood and Inhumanity, Pride, Ambition and Covetuousness have prevailed, what hath been the consequence, but Ruin and Desolation?  
Not but that we must so far yield the Objection, as to grant, that as things stand with most part of Mankind, (such are, the long bad Customs Men have lived in;  

the Constitution of Armies made up of the most servile part of Mankind, which yet must be relied on in the greatest straits;  
the Corruptions of the People in all Places, and of all Professions;  
the Modishness of Vice so long practised by those of the Highest Rank;  
the ill Habits that are crept into the Courts of Princes;  
the corrupt way of doing Business almost in all cases) there cannot but great difficulties arise to him, who shall seriously set upon the work.   
But will it not greatly remove the Difficulty, when it shall be considered, as 'tis there every good Prince will begin,  
1. That 'tis the Work of the great God of Heaven and Earth, He engages in, and, if undertaken with this Contemplation of Gods being with Him, why should He doubt the Success? 'tis His Law the Prince enforces, and let him but do it with the belief, that He, who is the great Lawgiver, is the Lord God, who brought his People out of the Land of Egypt, out of the House of bondage; who did it for the Jews, and can do that, and as great things for any, that will be his peculiar people as they were, and what then can stand in the way?  
Men doubt God and his Word; 

do not really believe him to be a God of Truth,   when they read all the Promises he hath made to Obedience, and yet think they shall not be made good to those who sincerely devote themselves to it. Let this therefore be the first thing, 'tis the Foundation on which Heaven itself subsists, and nothing can ever shake it, that God, the Lord God is the great Lawgiver, 'tis his work that of the Law, which the Magistrate engages in, and Heaven and Earth may pass away, but one tittle or jota of it shall never fail: fail not we in the Duty, the Rewards, the Happiness and Success that must attend it, are sure. Again,  
2dly. It is to be considered, That 'tis a work, that of reclaiming Men herein, however the Corruption be spread, and long Custom hath gotten the Possession, which is not so difficult, but that humanly speaking, it may be hoped for, if those who are in Power, are but in good Earnest.  
For what is this, but, (to show the practicableness hereof in what might seem most to deter,) with respect to their Armies, which are so much to be relied on in the greatest Difficulties, and yet are made up for the most part, of the most servile, and Mercenary part of Mankind, and aptest to be seduced, what I say, is this, but truly to discipline them for service? For who are most like to go on bravely upon any attempt, the Debauched and Profane, who always carry with them that Enemy, which will be too strong for them, in the guilt, that cannot but amaze, when in the Purlieus of Death: or the good and Virtuous, that fear nothing but God, and go on in the Assurance of Victory in this, or Triumph and Glory in another life?  
Besides, Temperance, Sobriety, and the like, what are they but the very Dispositions to Strength, and Courage, and Watchfulness? Hath it not been often seen, that one Debauch hath lost all the Wealth and Honour that Men have been labouring for in their whole life?  
To think that 'tis not in the Power of a Prince to reform a Camp, is to forget the certain and easy Execution his Laws would find there, where all that is professed, is, 

Obedience to his Will,  
to live or die at his Command.    
The Rewards of Officers are certainly as fair Temptations to be good, as to be bad: And the Influence their Authority and good Example must have on the private Soldiers, is what there is no disputing; and let the Prince but be sure he engages them not, but in a good Cause; and what is there such will not attempt? Alas, 'tis Heaven, and its Crown for which they fight, and they have too much sense of Glory to neglect such a Prize.  
Let the profane Fools bluster and swagger high, but the Fears of that Hell, of which every danger is the brink, will damp them when they come to Action: And the Prince may as well trust the Master he lets them serve, the Devil himself I mean, as those, who in all they do, live as if they were immediately acted by him.  
Such Men, the best Cause itself will but very little help out, because 'tis not their Cause; 'tis only Sin and Hell that they serve, and whatever the Cause be they die in, there 'tis they cannot but expect their Pay.  
This therefore would be attempted with respect to them, As for the Interest of the Prince, so of all who are concerned in their Success; and for the reclaiming of Others, the great Corruptions of whose Manners, and ill Habits, seem to render the Work so difficult, Let the Decree go forth, 

Let Judgement to be executed on the wicked be certain and irreversible.  
Let Rewards only attend the good, and  
let it be made the distinguishing Character by which all Favours shall be given forth, that it shall be where Love, and Charity, and good Life in any sort shall recommend the Candidate,  
Let him that loves or gives Bribes be as abominable in the Eye of the Prince, as he is in God's,  
Let it, in a word, be made the Interest of all to be good, to be sober, and honest, and godly: And how will Interest bow every Heart and Knee to the Prince?  
Let to this the Example of the Prince himself be added, and it made appear, That 'tis by the same Virtues he desires to recommend himself to his Prince, as he seems to desire the People should recommend themselves to him by:   And how smoothly would this make all things go? 

Where would there be any thing left to disturb Religion, Property and Liberty?  
Where the grievance the People would complain of?  
Where the distrust the Prince should have of any of his Subjects?  
Where would be (let me so express it) the grievance too to God himself? And if there were nothing in which we grieved or vexed his Holy Spirit;  
nothing we did to separate him from us, What but the most settled Tranquillity could be among us? What but a life next to that which is divine?    
Nor let the Prince fear, which some Achitophel's would suggest, that it might spoil the Hopes he otherwise hath of gaining the Affections of his Subjects.  
For what is the business of that Rule to which he is to recover them, but to teach Men the true Exercise of Love, and make them agree in that Virtue and Piety which would leave nothing for them to quarrel with him about: And what room then will there be for Resentments, unless that offend, that he is intent at once on their present and future good, and by making them good Subjects to God, as well as to himself, is indeed helping them on to a more glorious Crown than what their Allegiance secures to him.  
But if any still will be exasperated against the Sincerity of the Prince herein, it ought to be his comfort, that they are only ill Men, who can be displeased at him; and he needs nor fear the disturbance such can give, whilst he shall make so many good, whose Affections, and what is more, the Affections of their God too, he shall hereby secure.  
But if the difficulty of the Work, and the hazard the Prince may run, as to the Affections of his Subjects, if he tie them up too strictly to the Rule, will not enough discourage, there are who can turn the Argument, and make Religion itself plead against Property and Liberty, thus to be secured; and to disparage what is here offered at, they shall tell you, That all this is but Morality, and to urge That in a Christian state is to forget that we live by Faith, and are uncapable of doing any thing acceptably, without such Allowances, as that shall make.  
But as St. Paul hath said, with respect to the Law, Rom 3.31. Do we then make void the Law through Faith? God forbidden, yea we establish the Law: So here, Do we then make void Faith by the Law? God forbidden, yea we establish Faith. So inseparable are these, that one cannot subsist without the other. 'Tis the Law, i. e. Obedience, or Works agreeable to it must confirm, give life to, and perfect Faith, Jam. 2.17, 21, 26. and 'tis Faith, or a Belief in the Merits of Christ, and what he hath done in performing the Law, and suffering whar was due to us for the breach of it, that must hollow our Obedience. We call not Men to the Law, as if they could attain to such a Perfection in their Works, as to be thereby justified; But must we not therefore call them to what they can do? Or may we not assure them of the Divine Blessing, as far as that is promised to what they shall do with sincerity, if Men shall indeed give themselves up to such a degree of Perfection: Or, to come lower yet, because it must be considered, That 'tis with respect to the Policy of Men, the outward Peace and Prosperity thereon depending, that we are discoursing. To come lower yet, may we not assure the Blessing even to outward Obedience, as far as we are warranted herein by the Word of God? For is it any thing but outward Obedience the Prince can take cognizance of? any thing but outward Obedience he can reward? any thing but outward Obedience Man can have in view in all the Remarks he makes of Divine Providence, as acting toward the Righteous or Unrighteous? Or, to reduce this expressly to the Question before us, is it any thing we understand by the enjoyment of our Religion, Property and Liberty, but the outward Quiet and Freedom that attends us in each of these? And could the Law be but outwardly performed, all the outward acts of Impiety, Profaneness, Blasphemy, Violence and Injustice be restrained, and instead of these, all the outward Acts of Piety and Virtue take place, what breaking in, or going out? What complaining could there be in our Streets? Psal. 144.14. 'Twas all that David asked in that Psalm to the effecting this, viz. That he might be delivered from these outward Acts expressed by the had of strange Children, whose mouth speaketh vanity, and their right hand is a right-hand of falsehood, ver. 11.  
Not but that 'tis to be hoped could Men be brought to this, that outward Obedience would not go alone; and as our Lord told the young man, they would not be far from the Kingdom of God, Mark 12.34. Only why I insist on this, is, because thus far the Magistrate's Power can reach; thus far we all pretend to be able to go, and pretend only (an Argument which might be thought should prevail for what we are pleading) to happiness too, i. e. a Right and Title to any of God's Blessings, whilst we thus continue in the things of the Law.  
And would the highest Pretender (that we may deny none the utmost Privilege of his Faith) be but so Spiritual as to govern all his Actions by the Comment of his Lord on these Commands; would he bring all home to the Principle of Love, as He prescribes; he need not make the least Question, but 'twould be the truest Evidence of his Faith, that he thus complies with the Morality of the Divine Law.  
Not that after all (that I may leave nothing to be cavilled at by those, who talk so much of Faith in the most sublime and spiritual sense of it) the Merit of Works is to be insisted on, because when we have done all we can, we are unprofitable Servants, Luke 17.10. and therefore are by Grace to be saved through Faith, Ephes. 2.8.  
But though we may, not with reference to our Justification before God, who sees the heart, and knows wherein we offend all, urge these as Merit; yet sure, with reference to Men, with whom we are joined in Society, they are such.  
'tis the only true Merit we can have to recommend ourselves by to our Governors, or one another; the only Merit too Governors themselves can have, that they take care that we and they live by this Rule; the only Merit, with respect to the Public, that by so living we bespeak the Peace, which God hath promised to the Observers of his Law; and as to himself, who looks nearer into our inward Obedience, 'tis that without which we cannot assure our hearts before him, 1 John 3.18, 19 there being nothing more trifling than to boast the sincerity of the heart, and the excellency of Religion, that is lodged there, if neither appear by their Fruits.  
But what is all this ('twill be said) to our present Differences? Let Morality have its place and value, we all are for it; But 'tis not Morality, but Religion precisely speaking, that divides us; Not any thing either of the first or second Table we controvert: We all own a God, and his Worship, the Reverence of his Name, and his Day to be herein prescribed? We all own too, because we are guilty of the breaches of these, and all other his Commands; that there's another Righteousness by which we must be justified, than our own: We agree the outward, as well as inward Duty required in all these: These are Matters we all agree in, our Differences are upon other Points; and how then will such a Determination as you here give us, reach us in what we are divided? How will it, if it secures not our Religion, as you see it concerns it not in the sense we think this aught to be maintained, ensure our other Property and Liberty? That Liberty of Conscience we plead for, which should exempt us from the Law, as that heavy burden or yoke we are not able to bear?  
To this I answer,  
1. That 'tis wholly to mistake our present Differences; wholly to mistake what 'tis, is the Object of Liberty of Conscience to argue thus; Forasmuch as the Moral Law is not that heavy burden, that intolerable yoke that is hereby insinuated; no certainly 'tis the most pleasant, most satisfactory thing that human Reason can be busied in; nothing brings so much Peace and Joy to the Man, as the Obedience he pays to it; and however we are degenerated by the Fall, and so uncapable of that Perfection which should crown our Obedience; yet it's being but to act according to Nature, as far as we do it, must make it easy.  
'Tis true, the Gild and Punishment that attend Disobedience, are a very uneasy yoke, a very intolerable burden; and 'tis the Excellency of Faith, the true exalted Liberty of the Christian to be set free from these; but then this is far from setting us free from the Law itself: No, 'tis the highest Obligation to Duty that our Defects are thus provided for, and must leave us inexcusable if we shall plead Liberty of Conscience from that, in the complying wherewith alone Peace of Conscience is to be enjoyed.  
Indeed the Apostle bids us stand fast in the liberty wherewith Christ hath made us free, and not be entangled again with the yoke of bondage, Gal. 5.1. And he speaks this with reference to the Law, as appears Gal. 4.21. But 'tis the Ritual or Ceremonial Law, as is plain from the whole purport of the Epistle: And to put an end to the Controversy, he concludes this whole Argument by establishing that which was Moral, Gal. 5.14. And this he doth in Opposition to that false Liberty Men were too apt to pretend to from what he had been discoursing of the other: For so he expressly resolves it, ver. 13. Brethren, ye have been called to liberty; none calls more upon them to assert it than he did; but then he subjoins, Only use not liberty for an occasion to the flesh, but by love serve one another: For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself; which, as is above observed, must belong to the Moral still in force, and in abatement whereof no Liberty whatever is to be pleaded: Nay, 'tis observable farther, That Obedience to this, is called walking by the spirit, ver. 16. and the Joy that attends its performance, is the fruit of the spirit, ver. 22.  
So that we see the highest Liberty of the Christian, is not to be exempted from, but restrained to this Law. And then as to the other part of the Objection, I Answer,  
2dly. That 'tis the greatest mistake in the World to say, That 'tis Religion, and not Morality about which most of our Differences are. For what though the immediate Dispute be about Matters of Discipline and Ceremony, and the outward parts of Divine Worship, nay the very Points and Mysteries of Divinity; yet what is it but the want of Morality that carries on such Disputes to an excess? My meaning is, That 'tis the want of Love and Charity at the bottom, which run through the whole Law; 'tis the want of our due bridling our Passions, our Pride, Ambition and Covetuousness, the manifest breaches of Morality, that widen the Differences, and will not let us agree.  
For were these honestly set aside; did Humility, Patience, Meekness, with those other Virtues or Graces of the Christian, influence all our Actions, our Divisions would soon be healed, and Men would not quarrel about lesser things, where the substance of Religion might be preserved. Nay the substance of Religion being preserved (and what is that but what is contained in the Moral Law?) all other Differences would of themselves fall. As why should he who professes himself to love God with all his Heart, all his Soul, all his Strength, all his Mind, so much forget his Duty, as to be beat off of his Worship, because another is not so well instructed as he thinks he is: One, as I apprehend, brings that into his Worship, which agrees not so well with that Spirit and Truth in which I think he ought to be served; I speak with reference to this or the other Ceremony, this or that Form, this or that Habit or Posture, or whatever else we all esteem indifferent; But must I therefore hinder my good God of that part of Worship which he whose attainments are not equal to mine, thinks himself as much obliged to pay, as I do what I bring, and without which he conceives he cannot do it in Spirit and Truth? Be it (for I would give all the force that may be to the Objection) that his Service is not so perfect as mine, yet may it not still be true Worship? And can I say I love God with all my Heart, all my Soul, etc. and yet be willing he should be defrauded of any part of his Honour?  
But suppose he likewise thinks that his Worship is that of the Spirit and Truth?  
Suppose he cannot satisfy himself that he loves him with all his heart, all his soul, all his mind, all his strength, unless he gives Him an outward as well as inward Worship, must therefore God lose his Tribute on either hand? No, True love to God in this extent will rejoice in whatever way his Honour be advanced: True love to God will make us ready to put the best Construction on whatever any of his Worshippers do: True love to God will make us think so modestly of ourselves, as to believe He, who is so much Goodness (as that is in him, for which we love him) may have revealed himself to others, as well as us: At least 'twill so operate, as to make us not over forward to censure those who profess to love him as well as we do: And what opetates thus on one side, will operate the same on the other, and make him who thinks a Cereremony, a Form, a Habit useful, no more judge him who hath not hereto attained, than he would be willing himself to be judged for what he thinks himself obliged to. No, they would both carry it with the greatest moderation, and be zealous to approve this their love to God, by having love and charity for one another.  
'Tis the Argument of the Apostle, If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? 1 John 4.20. And can he love his Brother, if he be still censuring him? 

Can he love his Brother, if he hath no tenderness for his weak or scrupulous Conscience?  
Can he love his Brother, if he be still laying a stumbling-block in his way?  
Can he love him as himself, if (were that the case) he were taking the advantage of every slip to make him fall?   Or, if fallen, he doth not rather study how to raise him up, than to thrust him still lower and lower? To conclude this, Doth he love his God with all his heart, all his soul, all his mind, all his strength, and will he do nothing to imitate him! Or can he rightly imitate Him, if he hath no forbearance for his Brother, for whom, as well as for himself, there is so great forbearance with his God?  
But is this then to reconcile all Differences? Alas, there are Points in Controversy, that want particular Answers and Solutions; Scruples there are among Christians, that will exercise the most profound Enquirer, and is this all that is to be said in that multiplicity of Disputes which have so much filled and distracted the World? Undoubtedly this must be the method, love to God, love to our Neighbour will answer all: For what though there be several Perplexities and School-Questions which we are not Philosophers enough to penetrate, 

yet if they be not of the Essence and Necessity of Religion,  
if they be not what we are bound to understand, or  
if they find us in that temper of mind,   that whether we do or do not understand them, yet we are resolved they shall breed no difference, what is this to the disturbance of our peace?  
Had God, whom we are thus to love, * seen it absolutely necessary for us all to be just of the same mind in every thing, why then did he leave any thing to be indifferent?  
But because 'tis so hard to beat Men out of their Prejudices, let us see what 'tis that occasions these, that the great Mistake being once rectified, we may no longer stumble at Noonday.  
Now this will be best done, by considering what the Occasion hereof was under the Jewish Oeconomy: And what was that but the want of distinguishing between the Moral and Ceremonial Law? both which being for God, they did not so well consider the different Sanction and Reason of each, but (as Men are too apt to be taken up with Externals) they presently run into too high an Opinion of the later, forgetting the weightier things of the former; forgetting too, that I may at once show the grossness of their Mistake herein, that 'twas the Moral Law was their Covenant between God and them, as hath been observed from Deut. 4.13. and that the Statutes and Judgements given likewise to them by the same Lawgiver, were but subservient to it, and that till the time, that what was Type and Figure, and only preparatory for better things, should have their end, and only what was Moral should continue still in its full force, and be advanced to that Spiritual Construction which our Lord gave it in his Sermon on the Mount.  
And Men would do well to consider (I am sure this alone rightly considered, would make them far enough from setting up any thing against or above the Moral Law, but least of all Faith, that being but the means to carry us on to the true performance of this, and help us out where we come short of it, by directing us to the Righteousness of another,) Men, I say, would do well to consider, whether it be not something like this that occasions many of the Prejudices under the Gospel, that we do not sufficiently distinguish between Precepts of a different nature, but are apt to set them at variance with one another? whereas the Solution of the whole, is that of our Lord to the Pharisee, Luke 11.42. These ought you to have done, and not to leave the other undone: My meaning is, every thing is to obtain in its proper place; neither more than what is due, is to be given to Circumstantials, nor less than what is due to the Essentials of Religion: The Fringe of the Garment may adorn, but 'tis the Garment itself must cover our nakedness, and keep us warm.  
Which being rightly weighed, would put an end to all Scruples herein; For supposing first the Moral Law to obtain in the Comment the Old and New Testament give of it, I mean, Love and Charity; and the Fundamentals agreeable to the Precepts thereof to be kept to, we have the full state of that Liberty of Conscience the Christian Magistrate ought to give, (for ●ove, which is the fulfilling of the Law, will oblige to, and erect him in it,) and the Christian Subject (for Love in his Duty to his Superiors and Fellow-Subjects will thus influence him) ought to be contented with.  
For what is it Liberty of Conscience respects? is it the Law itself, whereof we are discoursing, or only the Appendices of it? the Worship indispensibly due to God, or the manner, and external circumstances in which it shall be exercised?  
Or with respect to matters of Faith, Are they the Articles of our Creed, the Great fundamentals of the Trinity, into the belief whereof every Christian is baptised? or are they certain Opinions of lesser moment, and no way necessary to Salvation, whether held the one, or the other way, that this Liberty consists in?  
I think it will not be said, I am sure with any the least reason it cannot, that 'tis either the Law itself, and the divine Worship, therein commanded, with those other moral duties of eternal Obligation; Or yet the Articles of our Creed, the great Fundamentals of the Trinity into the belief whereof every Christian is baptised: And as for any thing that is mere Appendix and Circumstance on the One hand; mere Opinion, and not at all necessary to Salvation that it should be believed on the Other, nothing but the want of love to Peace, a defect in that Charity, which is the fulfilling of the Law, and without which we mock God and man as often as we repeat the Creed, can betray men to endless disputes and janglings about these, or tempt them to divide and separate upon them.  
I lay this down in common to all, as well to those who shall give, as those who shall take the Offence; and the reason of it is, because 'tis indeed to deny the end and effects of all true Religion, which is to make us unite and agree, if we shall disunite and disagree upon what is not of the Essence of it.  
Do we, (that I may touch upon one part of the Creed, which takes in all the rest, and indeed the whole frame of Religion with it;) do we profess ourselves to believe a Church, and the Communion of Saints in it, i. e. that there is one Mystical Body, of which we all are under our Head the Lord Christ, and thereby members in particular, 1 Cor. 12.27. and is it consistent with either the Being or well-being of those who are in such a relation, as to Him their Head, so to one another, to be rending off quick Members from the Body? or can it be without certain Death to the Member that is so severed, and as certain pain, and danger to the Body, from whence 'tis rend? must not such a wound sink deep, and leave at least a lasting Scar behind it?  
But then, that we may hold to our point, what is it but some failure in this Law of Charity, that can produce this? What but a mere Spirit of Contention, if the hazard being so great, Men shall heedlessly run into it? A Spirit of Contention, I say, for is it not so, when no consideration of what they contest for, being neither of the Necessity, or Essence of Religion, or that in which Church communion properly consists, shall be able to witthhold them from Divisions?  
I would not offend, but what can it be else but this? Men's loves to be of a party, which itself is contrary to the Law of Nature, and that Humanity which in the good effects of it is a debt we own in common to all; what I say else can it be, when the things about which they differ are on all hands owned to be indifferent, when it may be too, it shall be confessed that there is nothing sinful in the Communion, to which they are invited, and yet they shall still stand off? I would turn the Question, and say the same to the Imposers of such things, as well, as to those whose compliance is called for: If they shall too highly insist on things of a middle nature, and lay that burden upon the Conscience, which is contrary to that Law, whereof they are Guardians, the same guilt will rest on their actings: For Charity called for on either side, would tell us all, that we ought to suffer long, and be kind, 1 Cor. 13.4. that we ought not to envy: not to vaunt or be puffed up: that we ought not to behave ourselves unseemly, ought not to seek our own: ought not to be easily provoked; aught to think no evil; aught to rejoice only in the Truth; aught to bear all things, to believe all things, endure all things, v. 5, 6, 7.  
And were this our Temper, what occasion would there be of Strife? 'twere impossible if we would respectively apply this in all our Scruples, that there should arise any insuperable doubt amongst us:  

'Tis because Men are of a Party:  
'Tis because Men are not sincerely kind:  
'Tis because Men are overrun with Envy, Pride and Ambition:  
'Tis because Men are Selfish, and think all the World, nay, Religion and its Privileges too made only for themselves:  
'Tis because Men have their Passions to gratify:  
'tis because Men too much think and imagine evil:  
'Tis because Men rejoice not in the Truth:  
'Tis because Men are peevish and froward, are suspicious and ill natured:  
'Tis because Men are Censorious, and can ('tis a bad symptom on their own Temper, for generally 'tis the Consciousness they have of themselves, makes them to think others as bad as themselves) searce believe any thing that is good of others, because they are not so Candid to hope the best, and have themselves no Patience to endure any thing in a good Cause.   
These, let what will be the pretence, are the Reason of all our Differences, and the taking place of the contrary Virtues, i. e. those excellent Effects of Charity, as the Apostle there enumerates them, would be a common Remedy for Prince and People, a Cure that would reach the whole State.  
This without any more ado would bring us all to a Temperament in Religion, and as the Psalmist speaks, Psal. 120.5, 6, 7. we should no longer have occasion to say, Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar. My Soul hath long dwelled with him that hateth peace: I am for peace, but when I speak, they are for War. No, there would be nothing but the fairest Correspondence among us all: Charity would answer every scruple, and decide all on the side of Peace: 'twould do it, not so much by taking the Chair, and resolving all the Niceties of the Schools, (there would be no need of that, those would be given up as unnecessary Subtleties) but by leaving nothing for us to dispute about.  
But is this such a mighty Matter, that it should be offered with so great Assurance? Who is there could not have given the Advice? or hath it not been again and again urged?  
But if urged ever so often, if Men have not taken it; if the time for its being listened to, hath not yet come; if Men have not had Ears to hear, 

let the season of the Advice at last prevail,  
let the many dangers with which we are surrounded,  
the many Disappointments the Public hath met with for want of its being attended to, at length open men's Ears.    
But whose Ears, 'twill be said, can be opened to this, which hath been so often begun, but so little succeeded? hath it not been almost the constant Cry of the Nation for a Reformation, and have not Men fairly set out towards it? but what still hath been the Effect, but that Disorder and Confusion, which should thereby have been prevented?  
And would we know the Reason? 'tis because such a Work was never any more than begun; because Men made use of the Name to serve any thing else but the true Interest of Religion, and sought no farther, than to Reform themselves into good Places, and profitable Offices and Employments; thus far we can show our Zeal for God and his Law, as to think it most reasonable to chase away the Wicked that stand in our way, but how doth our Zeal flag, when we are minded of those Vices in ourselves, which were so odious in Others?  
But why this still with so much vehemency? are there no other Expedients whereby to secure Religion, Property and Liberty? none who are able to advise for the good of the Public? the great Councils of the Nation, who should best know our Minds and Interests, let them, they are the Representative Wisdom of the whole Body politic; let them meet and consult what is most for the Service of the Public: And in the Name of God let it be so, none so fit for such a Work; but let them be sure, if they will ever do us any good, to take God into their Councils; and to do that, they must make his Law whereof we are discoursing, the Rule we are to walk by.  
But because they are not always in being, may there not be some among us who are wise enough to serve all Emergencies, and provide for the safety of the whole? And for the carrying on so good a work, Lives and Fortunes are the least we can offer; and 'tis a good Bargain if Religion, Property and Liberty be the real Return we have for it, a Price well paid, if the Purchase be Insured.  
And what is it then that can ensure it? Why let but us have the menage of Matters, saith one party, and we will be your Bonds-men for it: Let us, saith another, and we will defend you from the common Enemy, and from whoever else bid for it.  
But see then how in the very first offer, Religion, Property and Liberty are assigned over to them who profess to ruin them all? For what is, Let us have the menage of Matters, but in other words, Let us be the Oppressors 

to engross all these to ourselves,  
to exclude all others who will not run with us into the same Excesses,  
to ruin them in their Reputation, Fortunes and Lives, if they give not up themselves to our Wills, nay and  
to Damn them too, if they think not all this to be the very Spirit of Religion, and the only Genius of a true Reformation.    
But will this than do the feat? Can the Tide all run on one side of the shore, would it be a security that there should never rise a Storm? Or must we not rather give credit to what we read, Isa. 57.20. That the wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt? To follow our Metaphor, see whether this is not most so, when the Tide runs only to one bank? Would they who are so restless to gain Power into their hands, have just enough for every one? Would not the same Ambition that acts the whole Party, be apt to act them every one in particular, and make them look upon themselves as the best Menagers of the whole Party?  
No, there's no possibility that there's any Party should acquiesce in what it hath gained: the whole World would be still too narrow for Alexander to breath in: the Places of Profit and Honour, or whatever else leads such Men, would be too few or too mean to answer their growing Merits.  
What then is to be done? Must no body menage Affairs? God forbidden we should be so sent to Sea, as neither to have Sail, nor Helm, nor Pilot to guide the floating Hulk: No, certainly some there are who ought to sit there: But must they then be of neither Party? There's the unhappiness still, that we know not how to speak of Men, but under some distinction or division: But however this is what must be settled, That they ought to be of neither Party: No, 'tis only uniting and consolidating all Interests that can make us happy: Such they must be (if such the Age hath) that are of public Spirits, narrowed neither to the Capricio of the one, nor the Superciliousness of the other, of that universal Charity that will carry them out to such a revererence for Religion, Property and Liberty, as to let these not only in name, but in reality influence all their Actions: For Religion, Property and Liberty will do all, and whosoever hath a Conscience for the first, will have it equally for the other two.  
Methinks the Character Jethro gave to Moses of those whom he should employ, might a little direct in our Choice: viz. That they be men that fear God, men of Truth, hating Covetuousness, Exod. 18.21.  
Whatever the Party be of which Men are reputed, if this be not their Character, there will be but little good to be expected from them: Men that have not the true sense of the Divine Majesty, the Awe and Reverence that is above all due to Him who is King of Kings: Men who hate not Falsehood, all the poor Tricks and Cheats of Carnal Policy; lying, shamming, and imposing upon the World with such thin-spun Cobwebs, which at once show, as the Venom of the Creature that weaves them, so the Vanity of those who trust in them: Men too whom a Bribe or a little unjust Gain will make to set themselves, and their Souls, as well as the Public, to sale: These are those that no Party ought to value, no Party can be secure in.  
Let us see therefore if there be not some more general style to speak by: Let it be that of Men and Christians: 'Tis but to make us agreeable to these Names, all that we have been saying tends to: Names that we would be very unwilling any should rob us of, and Names they are which would fully secure us our Religion, Property and Liberty.  
For being Men in the true Notion of that word, would teach us that Humanity which would exclude all sort of unreasonable Passions or Resentments against one another: Being Christians, would teach us, That with all lowliness, meekness and long-suffering, forbearing one another in love, we should endeavour to keep the unity of the spirit in the bond of peace.  
And I persuade myself, this is the very Reason why we and other People have been so tossed to and fro, emptied from Vessel to Vessel, and by Divine Providence (for think we what we will, God will be taken in in all our Politics) are permitted still to discover that ferment of Affections which so variously works in Men of several Persuasions, that at last by our returning to this state the greatest Unity may be brought out of Discord, the greatest Order out of Disorder and Confusion.  
I persuade myself, I say, that 'tis for some great Good, God in his wise Providence hath suffered this to come upon his Church: As why, among other things, may it not be to show us, that we are none of us hitherto so in the right way, but that there is a more Christian state we are still to aspire after; when the Wolf shall dwell with the Lamb, and the Leopard lie down with the Kid, Isa. 11.6. or as it follows, ver. 13. When the envy of Ephraim shall departed, and the adversaries of Judah shall be cut off, Ephraim shall not envy Judah, and Judah shall not vex Ephraim.  
And let not Men deceive themselves in thinking otherwise; let none mistake their Envy for Zeal, and imagine the vexing of others can be the means to preserve either Religion, Property or Liberty: No, the Prophecy is, ver. 9 They shall not hurt nor destroy in all my holy mountain; the Church is that Holy Mountain, as 'tis to be then highest in the World, and that which shall make it so shall be that universal Charity which shall diffuse itself through the Lives of its Professors: For that is, as it there is added, for the Earth to be full of the knowledge of the Lord, as the Waters cover the Sea: i. e. for it to run in its natural Channel, and that with the greatest abundance: And what is the natural Channel of Duty, but as it immediately respects the Divine Law? And, according to the Comment of the Holy Ghost on it, both in the Old and New Testament, it springs from Love.  
For this is indeed to know God, when we make this the Principle of our Obedience to Him, shutting out all mean and private respects, all little pitiful Ends and unworthy Designs from a share in that Nobler, that more Sublime and Spiritual Service we yield either to him the Fountain of all Love and Goodness (Names that speak what is most communicative and beneficial to all) or to our Brethren for his sake.  
And the good Lord open our Eyes, that we may at length see how contrary every thing of Envying, Strife and Division is to all Religion: For 'tis to be carnal, and walk as men, not as Christians, 1 Cor. 3.3. And how fatal to any Church or State this must be: For as 'tis Gal. 5.15. If ye by't and devour one another, take heed ye be not consumed of one another: Nay, take heed, let me say, lest ye bring in others to do it for you. It may be, nothing but a common Enemy, the overthrow at once of our Religion, Property and Liberty, will reconcile us: There hath been a time when the fear of such things made us to begin to think of uniting; I wish there be not more of it behind to complete our Union: If Concord among Brethren be not otherwise to be hoped for, we must be content to submit to the Rod of our Father for it.  
But 'twere to be wished, it might begin from ourselves, that looking upon this as the Reason why no greater Success hath hitherto gone with any Property, and Liberty, and Religion that hath been among us, we would make the Experiment once of returning to this Law of Love: Let me put it in the words of God by his Prophet on the like occasion, Prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour out a blessing, that there shall not be room enough to receive it, and I will rebuke the devourer for your sakes, Mal. 3.10.  
And let neither Prince nor People deceive themselves in thinking that any thing else will do it: For can we think that God, the God of Love, God that is Love, will join with us in our Piques? Is Christ divided, that we should think it for the Honour of our Reformation to cherish that Partiality which will first or last dash us all in pieces?  
I had thought the design of crying up Religion, Property and Liberty, had been to have joined us all in some Common Interest, not to have made these fight against one another: I had thought it had been love to God and man, goodwill and peace upon earth, that had been hereby intended to reflect back glory to God in the highest; And is all to end in a Party?  
Do we think it becomes the Majesty of the Great God of Heaven to be called down to abett a Faction? Or is it in order to that general concord among Christians, that Philadelphian state we expect in the later days, we appeal to his Throne? If so, let us remember, I must observe it again, That it must be by Love fulfilling his Law: 'Tis only this can give us a title to his Affection, only this can settle ours towards one another.  
But it may be 'tis not yet the season, 'tis a little too hasty to call us from greater Affairs, the Concerns and Preparations for War, and the necessary Defence of our Country, to attend such a work; Let things be a little better settled, and when we have leisure, this shall not be forgotten.  
But who is it then that must settle things for us? Who was it brought the greatest Order out of the Chaos, or can throw any the most settled State into Confusion, if he pleases, that we should question where to apply in such straits?  
Or do we think the way to establish ourselves, is to put God and Christ in the mean time beside the Throne?  
Do we think He that hath done so great things for us, will be contented still to let us be doing other things first?  
Are our times in our own or his hands, that we thus procrastinate in what we pretend to be raised up by him for?  
Or, with respect to the Instruments who are to be made use of to effect this by, is it by those whose lives speak them to have the least reverence for Religion, Property and Liberty? or at the best, to mind those no farther than they serve their private Interest, I wish I could not say, and Lusts too, we hope to prosper? If it be a true Reformation we are designing, let us consider who are fit to work with the Lord, whom we may imagine he will accept to appear for him, and fight his battles, and by whom 'tis Prince or People may hope for Success.  
I will not deny but that those who answer not such a Character, may sometimes be very prosperous in their Undertake, because they are such (as may be seen in all the Histories of Kingdoms and States overthrown or changed) whom God generally makes use of as his Scourges; But this is so as to be themselves within the reach of the lash, it being the equal concern of that Divine Justice which employs them to be its Executioners on others, to be avenged on them for their Impieties, when their iniquity shall be full, Gen. 15.16. And so the Prophet states it, Jerem. 12.1, 2, 3. Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgements: Wherefore doth the way of the wicked prosper? Wherefore are all they happy who deal very treacherously?  
Thou hast planted them, yea they have taken root: they grow, yea they bring forth fruit; thou art near in their mouth, and far from their reins.  
But thou, Lord, knowest me; thou hast seen me, and tried mine heart towards thee: Pull them out like sheep for the slaughter, and prepare them for the day of slaughter.  
But this, I hope, is what we would not have to be our case; it imports us therefore, that laying aside all the flatteries of present Success, were that as great as our hearts could wish, we would consider a little who they are by whom we may hope to establish our Religien, Property and Liberty, by whom either Prince or Subject may hope to be thoroughly settled: And who can those be but the Just, the Chaste, the Temperate, the Pious, those especially who, according to the Rule given Deut. 23.9. When the host goeth forth against the enemy, keep them from every wicked thing? (for we know what one Achan did to the troubling of Israel, Josh. 7.25. And if an Army be made up of such with whom the Wedge of Gold, and the Babylonish Garment weigh more than either Religion, Property or Liberty, what can be expected, but that every Valley should be that of Anchor, only trouble and disappointment accompany our Arms?) it being what will be always true, That Righteousness (a word that will take in our Obedience to the whole Law of God) exalteth a nation, but sin is a reproach to any people, Prov. 14.34.  
It was promised to the Jews, If they walked in God's Statutes, and kept his Commandments, Levit. 26.3. that he would give them peace in the land; and they should lie down, and none should make them afraid, ver. 6. And ver. 7, 8. That they should chase their enemies, and they should fall before them by the sword; and five of them should chase an hundred, and an hundred of them put ten thousand to flight. And when at their great Solemnities of Religion they should be obliged to absent themselves from their Borders which lay most exposed to the In road of the Enemy, 'twas likewise promised, That no man should desire their land, Exod. 34.24. And what was thus promised, God never failed to make good to them while they held to this Rule: And is it not he who hath asserted to himself to be the Lord, who changeth not? Mal. 3.6. Why then should we think that any thing else but this should qualify for Success? Why should we be such Infidels as to doubt that, if thus qualified, He, who is immutable, always the same, and cannot deny his Word, should do it for us?  
Would we know the Reason why the great Monarchies of the World have successively felt their Changes, we have it Dan. 2.44. 'Twas because in the days of those Kings, the God of Heaven set up a Kingdom which should never be destroyed, a Kingdom that should not be left to other people, but should break in pieces and consume all these Kingdoms, and it should stand for ever. 'Twas this Kingdom, a Kingdom of Righteousness, that they opposed, and therefore could not stand. Had they submitted to this Kingdom as thus set up by the God of Heaven, Mene, Mene, Tekel could never have been the Handwriting upon the Wall against them, Dan. 5.25.  
And may it not be for this very cause, that Men submit not to this Kingdom, the Kingdom of our Lord, the Messiah, or anointed one, as he is styled, Psal. 22. as 'tis to be a Kingdom of Righteousness, as this is his Sceptre, Heb. 1.8. That the Potter's Vessels are dashing in pieces, Psal 2.9? For I cannot otherwise express those Catastrophe's we in our days have seen in Christendom, and are like, I fear to see more such, if a timely Reformation do not prevent.  
I know, to Men of common Politics, all this, and could a Man add to it all that the Prophets of God have said on the same Argument for they met with the same Treatment when they did it, will be looked upon as Cant and Enthusiasm, or whatever other reviling style those who know how to ridicule every thing that looks towards true Religion shall think fit to bestow on such as sigh and cry for all the abominations that are done in the land, Ezek. 9.6. And whatever you shall talk of Reforming, 'tis their Armies and Stores, their Friends and Alliances, their worldly Interests they will still rely on: Give them but the longest Sword, secure them but the strongest Party, if with all their Wisdom they could tell which that is, (I am sure 'tis hard to do it here, and hath been the constant Experiment, to look no farther back than these last Thirty Years that hath been still trying among us, and hath as often failed) and they will give themselves Success.  
But then I cannot but ask, Where is Religion, where is Property, where is Liberty, whilst Men act by such Principles? 'Tis Oppession, 'tis Cruelty, 'tis Injustice, 'tis Pride, 'tis Ambition, 'tis uncharitableness, the highest Profaneness and Infidelity, where ever Men thus steer: And I doubt not, if Men still will hold to these weak Designs, God will in his due time infatuate all such Achitophel's, and let them see what 'tis to leave Him out of their Councils.  
But what is it then you offer, will Men say, that at length we may be in the harbour? that we may fit out our Vessels and list our Soldiers, and promise Success to either?  
Why who can offer more than God and his good Spirit have been pleased to offer? And what is that but what I have already enlarged on, that we return to the Lord our God, and be obedient unto his voice? Deut 4.30. Or as 'tis given in the last Prophet before the coming of the Messiah, That we should remember the Law of Moses the servant of God, which he commanded him in Horeb, Mal. 4.4. as being that alone by which the hearts of the fathers are to be turned unto the children, and the hearts of the children to their fathers; or as 'tis in St. Luke's Paraphrase, The disobedient to the wisdom of the just, and that, (as it there follows) to make ready a people prepared for the Lord, Luke 1.17.  
As what so likely to prepare us for a settled Peace expressed thus by the turning of men's Hearts towards one another, what so likely to prepare us for Christ and his Kingdom, as thus to make his and our paths strait, Luke 3.4. to rectify every thing that is crooked by this right line, and make the rough ways smooth, by submitting every one his Passion and disorderly Appetite to the plain Rule of God's Law? What so like to advance the Throne of that King whose Royal Character 'tis to reign in righteousness, Isa. 32.1. as the Justice and Uprightness, the Holiness and Purity of his Subjects?  
Saith the Apostle, Rom. 14.17. The kingdom of God is not meat and drink, but righteousness, peace and joy in the Holy Ghost; For he that in these things serveth Christ, is acceptable to God, and approved of men: let us therefore follow after the things which make for peace, and things wherewith we may edify one another, v. 18, 19 This is what would indeed set the Crown on the Head of Christ, if his Subjects would thus exalt the glory of his Kingdom, by that Righteousness which he came to establish: They were our Offences against the Moral Law, from which he came to save us; what we come short of this Law, he came to make up with his unsinning Obedience; but must have set up an odd sort of a Kingdom, if he should have licenced the Enormities he came, as to make up in his own Holy Life, so to ‛ tone for by his Meritorious Death: Was there no other way to deliver us from the guilt and punishment of the Law, but by his, bowing the Heavens and coming down, and do we imagine the way to advance his Glory now he is returned thither, is to continue in what cost him so dear? No (saith St. Peter) we look for new heavens, and a new earth, wherein dwelleth Righteousness, and 'tis absurd to imagine any thing but this should advance the Prince or People who are to be the Inhabitants of either: Any thing but this reconcile all their Differences, this only being what disposes to those things that make for peace; this only what can fully restrain whatever is contrary to it.  
And till something be done tow●●d bringing us to this frame, whatever our other Hopes are, I dare not believe there will ever be any settled Peace in our Borders: No, if we would see good days, in St. Peter's advice, 1 Pet. 3.10. let us eschew evil and do good, seek peace and ensue it: For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil.  
We may have our Projects for Peace, and think it glorious to beat down our Enemies; we may call ourselves God's People, and boast our Protestant Religion; but have we beat down Vice, that we are so secure in these our Privileges? If not, as 'tis Hos. 4.1, 2, 3. The Lord will have a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land; by swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood; Therefore shall the land mourn, and every one that dwelleth therein shall languish, etc. God may have made use of us, and that, it may be, is our confidence too, to chastise his Adversaries, but if we take their place, and ourselves turn Adversaries to him, how can we expect that he should not find a Rod to chastise us too? Hath he employed us to extirpate Idolatry, and other gross Superstitions which may obtain among those who call themselves Christians? But will that justify, if we give countenance to the profane and debauched? Or is his Honour more concerned in punishing them who have not the true knwledge of his ways, or those who having that knowledge, with hold it in unrighteousness, and make Religion itself to serve all the purposes of Vice? We know he hath determined the contrary, Amos 3.2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities.  
Methinks 'tis an Emphasis that should awaken any who are thus mistaken; Thou that abhorrest idols, committest thou sacrilege? Thou that makest thy boast of the law, through breaking the law, dishonourest thou God? Rom. 2.22, 23. or canst thou imagine he should not be as jealous to recover his Honour on Thee, as those thou art the hand to punish?  
For my part, I must confess, there is nothing seems to me so great a Rub in the way of our present Prosperity, as that this is our unhappy Temper: How many are there that think it Religion enough to be of this or the other Party; so herd with those who they think, or at least would pertwade themselves, are the People of God; not considering that 'tis only Faith working by Love, and showing itself by good works, that can prove them to be at all Christians? Or what is it by which we have learned to signalise our Profession, but by our being warm and zealous for the side we have chosen; i. e. our being uncharitable and unchristian to all else? If there be such a thing as being of a better Party than others, what should we do but evidence it by a better Life? By that Humility, that Meekness, that Condescension, that Love, that Temperance, that Charity, that Moderation in Words and Actions which are agreeable to the Religion we profess?  
What is it to be a good Churchman, but to live up to the Principles we have received? What can commend any other way, but being more Holy, more Pious, more Just, more Charitable than those we divide from, and would be thought to excel? Were this, as the Apostle tells us it ought, the only strife we had among us, to provoke one another to love and good works, Heb. 10.24. how would this be indeed to secure our Religion, Property and Liberty? What a Tenderness, what mutual Affection, what Loyalty on one hand; What Bowels and Indulgence on the other would this Law of Love procure? How must this settle men's hearts towards their Governors? How draw out those of Governors towards their People?  
Now this I cannot but insist on as most seasonable at this time, whilst Men are so divided among themselves, and bewildered as 'twere in their several Intrigues and Interests: One seeking out one Remedy, and another another, and all of them at the best, as 'tis in the Prophet, healing the hurt of the Daughter of my People slightly, saying, Peace, peace, where there is no peace, Jerem. 6.14. The great God of Heaven and Earth, who knows the Hearts of all Men, knows that this alone is the Reason, why I writ this; 'tis, that if it be possible, Men would at length be persuaded to bethink themselves of what in all probability is the reason why the World is so uncertain with them: That seeing so many Experiments have been tried, and all failed, they would before 'tis too late consider what there is still left to be tried for the Public good: And I say, and I think in the Spirit of God, that 'tis this, and this only must be the Cure: 'tis by returning every One to the Lord our God, that He may return in Mercy to us.  
Methinks God's Dealing with these Nations of which we are, is as if he waited to be gracious: For how hath Success floated backward and forward, as if thereby we were to be told, that there is something we have to do, before we can be settled: For how many Nations, as 'tis in the Prophet, Jerem. 25.14. have served themselves of us? what Changes; what Revolutions have we and our Fathers before us seen? And what is the Dispensation we now are under, that we should think any thing but a thorough Reformation should content?  
'Tis what hath been often called for among us, 'tis what hath been seemingly attempted, but I am bold to say we begun at the wrong End; For can we hope we should be settled in our Opinions or Interests, whilst we retain those Lusts which will throw us all into Passion, and stir up those Heats and Animosities, that must always give a stop to that work? No, Cure Men in their Morals, take away that Beam out of the Eye, and the Mote will be the more easily removed: Let a Decree go forth, and let it be as the Laws of the Medes and Persians, rather as the Law of God, that are unalterable; let it be the very Law of God, let but Men agree in the practice of that, and that will set all to right: And so our Lord with reference to all the difficulties of Religion hath determined, if any Man do his Will, he shall know of the Doctrine, whether it be of God, John 7.17. and if it should appear to be of God, who could resist it?  
What was it at the time which we call the Reformation, that made it so imperfect? were they not the Heats and Disputes that were among the Reformers themselves? their seeking to themselves a Preeminence in their several Opinions, and a studying in many things to Temporize with them from whom they reform?  
And what is it ever since hath retarded the Work? was it not the Division of those who called themselves Reform, into Arminian and Antiarminian, Remonstrants and Anti-remonstrants, and the like? And were it not too odious, I could show the same amongst ourselves in those unchristian Names of Distinction, that before the Wars, in the time of the Anarchy, since, and at present are among us: And what would have been the Cure for all? it may be, if we look back, we could presently pronounce, that this would have been the Cure, if Men would have lived as in Obedience to God, so in Love and Charity to one another, this would not only have covered, but prevented a multitude of Sins.  
If Calvin and Luther, Zuinglius and others had been Men of less Passion, their Zeal might have ended in a more happy Syncretism than then it did.  
If Knox and the other high Men of his Way had behaved themselves with greater Meekness and Humility; and if on the other hand the Condescension of those who were in the Church, had been more Christian, and no struggling to bring things to an Extremity: We can possibly see when the happ● Opportunity might have been taken of reconciling all.  
We can come down lower, and among all the Heats and Animosities between 40 and 48, we can possibly, when we turn the Journals, see when the Critical time was, if Men would have taken it, to put an end to all Disputes, had not Pride, Ambition or Covetuousness stood in the way: We can see too in that unhappy time between 48 and the Return of Charles II. in 1660, where all those Divisions and Subdivisions that were then among Professors, might have been taught to have concentred in what was called the common Interest of Religion, would but Men have laid aside a little, or rather, a great deal of self-seeking: And after the Return of Charles II. we can point at that happy minute where things might have been so timed, that all Men and Interests might have been brought to an Union, had not the Revenge, and Insolence, and insatiable Avarice of some Men obstructed all: We can show too since that, when we thought Matters had been cementing, and every thing coming to a happy temper, till strange Prejudices, and unexpected Aversion, whether in one or in all Parties I must not say, disappointed the hopes of Peace; And that the breach still is continued, I wish it were not widened, I will not put it in my own words, but in St. James', Whence is it? From whence come wars and fightings among you, come they not hence, even of your lusts that war in your members? Jam. 4.1.  
We see what the disease all along hath been, and We see what ourselves should have judged to be the cure in others: Is not the same Physic proper for ourselves? Or would we be but content to part with our Lusts, might we not assure ourselves of that Satisfaction we all long for? Hear him in this, whose word must take place; 'tis the Great God himself who hath given the Direction, 'tis to Israel a revolting people as we have been, Isa. 1.16, 17, 18, etc. Wash ye, make ye clean, put away the evil of your do from before mine eyes, cease to do evil.  
Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.  
Come now and let us reason together, saith the Lord, etc.  
Their Religion, as we may see in the Context, ver. 11, 12, 13, 14, 15. is first taken notice of, and upon their being of the best Religion, the Religion God himself had appointed 'twas that they so much depended: But see what contempt God casts upon that, if the Holiness they pretend to be in their Cause, be not likewise in their Lives, ver. 11, 12, 13, 14, 15. To what purpose is the multitude of your sacrifices unto me, saith the Lord, etc.  
When ye come to appear before me, who hath required this at your hands to tread in my courts?  
Bring no more vain oblations, intense is an abomination unto me, the new moons and sabbaths, the calling of assemblies I cannot away with; it is iniquity, even the solemn meeting.  
Your new moons, and your appointed feasts my soul hateth, they are a trouble unto me, I am weary to bear them.  
And when you spread forth your hands, I will hid mine eyes from you; yea when ye make many prayers, I will not hear.  
No, your Rulers are but Rulers of Sodom, the People are but the People of Gomorrha, and both must without Repentance expect their Doom.  
So then we see what 'tis must answer all our Expectations; it must be, a reforming to the Law of God in our Lives and Conversations; not as 'tis a Law varied by the Disputes of Men, but as 'tis plainly delivered by the great Lawgiver, and as such is best commented on by agreeable Actions: The Rule is, (let us no longer dispute and beat our heads about it) secret things belong to the Lord our God, Points that are above us, and what (whether through Prejudice or Ignorance, or whatever else may hitherto have stood in the way) we are not so well able to penetrate into, and about which we are apt to be so much divided; these are after all to be submitted to the Divine Wisdom of Him who in his due time shall reveal even this to us, Phil. 3.15. But those things that are revealed, such are the Moral Duties we have been speaking of, which is a part of Religion every Prince hath in charge, belong to us and to our Children for ever, that we may do all the words of this Law, Deut. 29.29.  
But granting things to stand thus with respect to the Law, granting the Comment, Obligation and Advantages of it to be as this Discourse imports, granting too that no pretence of being of a better or more strict Religion than others, will compensate any defect here, nor yet that any other Expedient will help out, where Obedience to this is wanting; yet still this will not so satisfy, but that something would be expected to be said with reference to the Right or Title of those who have this in charge, The Guardians of this Law: But this is what I intermeddle not with, nor is it material to our Question we should.  
For which most imports us, I speak with reference to God and our own Consciences, to dispute the Title of those God hath set over us, or to yield Obedience to his Law, of which there is no dispute?  
Besides, is it for every Subject to be the Judge or Arbitrator of what is so much above him? If so, he were then not only no Subject, but more than his Sovereign himself, or any earthly Sovereign whatever; this being in a sense to put himself in his place, who hath said, By me King's reign, and Princes decree justice: Nay 'tis more than that, to put himself above their Sovereign, the great Lawgiver of Heaven and Earth, because thus taking upon him to suspend his Obedience to his Law: For 'tis as if his private Opinion and sense of things could at any time make it void. No, whatever be the Title of him who requires our Obedience, yet let us be sure to set God on the Throne; let us give that Honour to his Law which is Eternal, as not to think that any thing can supersede the Duty of his Creatures to it.  
'Tis Duty to this we call for from Prince and People, and reserving the Decision of such Differences that may occur, as among Princes themselves, so among their Subjects with respect to such a Right, reserving, I say, the Dicision hereof to his Providence, who, for what Reasons he best knows, putteth down one, and setteth up another, Psal. 75.7. Let us and them consider what the End of all Government is, viz. not to be a Terror to good works, but to the evil, Rom. 13.3. And let the Subject in particular take the Advice of the Apostle, as it there follows; Wilt thou then not be afraid of the power (he puts it simply, without any affirmance of what the ●itle is) do that which is good, and thou shalt have praise of the same: For He is the Minister of God to thee for good; but if thou do that which is evil, be afraid, for he beareth not the sword in vain; for he is the Minister of God, a Revenger to execute wrath upon him that doth evil: wherefore ye must needs be subject (subject to the Law of God, and to him in the defence of it) not only for wrath, but also for conscience sake, ver. 3, 4.5. Now what can concern the Conscience herein? Is it the recognising the Title of Him who commands here below, or the Obedience itself immediately due to God and his Law?  
Would the Prince but make this his Standard in his actings toward the People, as they are to make it theirs in their actings toward him, what occasion would there be for either to look any farther?  
Hath the Subject Liberty to exercise his Religion agreeable to this Standard? Hath he the Security of enjoying his Property whilst himself conforms to the Rules of it? May he go on quietly and▪ peaceably in his Duty hereby prescribed to God and his Neighbour? And what hath he to do to disturb the Prince, and interest his Title in the case? Or what on the other hand hath the Prince to disturb him, whilst he thus behaves himself? Or, after all, Doth any thing stick with the Subject, so that he cannot so well satisfy himself in all Points of Right? Let him be sure he have no hand in what he is not thoroughly persuaded of, but let him be sure too, that God is to be loved and worshipped under all Governments, the Duties he owes to his Neighbour are to be performed, whatever be the Power to exact it.  
But still 'twill be hard to reach every one's Scruple, and if nothing of this obstruct, yet may not the Prince's being of a different Religion (as whether Protestant or Papist, that will be all one to those who are of the other Persuasion) give the Subject reason to think, that such are too highly attainted with the breach of this Law, to expect their Compliance with it: But neither is that the Case, 'tis not what Prejudice will on either hand suggest; not what we but the Law speaks; nor yet what the Prince is, but what he would be, were this his measure.  
But after all, how shall Men be persuaded to act by this measure? Why if Interest, the Politic Reason of all Mankind, prevail not with them, I know not what will: 'Tis the concern of the Prince, that God should hold the Sceptre in his Hand; 'tis the concern of the Subject, that he should give them Peace: If this be no motive, then let Strife and Division, Heats and Animosities, Injustice, Oppression, Disorder, Confusion, and every evil Work take place.  
But what a shame is it, it should do so, when the Remedy is so certain, and all that we plead for is no other Law than what is written in every one of our hearts? What too though it did not take so deep rooting as it ought there, yet if made▪ but to reach the outward Actions, would so highly advance Religion, Property and Liberty, because restraining those Exorbitances, which alone can disturb these?  
Which I Note, not that I would hereby persuade any to be Hypocrites; as if 'twere sufficient for Prince or People to rest in an external Obedience to the Command; but to show the unreasonableness of those Men, who because 'tis not in the Power of the Prince to reach the Heart of those under his Government, are apt to infer, that therefore neither should He be so solicitous of making Men outwardly good: As also the inexcusableness of those in Power, if having such sure Rules of Policy, as what are contained in the Divine Law, they shall seek to any other Politics: And to those who shall still do it, I shall only offer the words of the Prophet to the Messengers of Ahaziah, 2 Kings 1, 3. Is it not because there is not a God in Israel, that ye go to inquire of Baalzebub the God of Ekron? Is it not because Men trust not in the true God, that they seek out other Methods than He hath prescribed?  
Be not deceived whoever Ye are, O ye Princes, who declare that what ye undertake is in the defence of Religion, Property and Liberty; 'tis only by this Law, as far as you are Custodes utriusque Tabulae, the Guardians of both Tables, that this can be performed; Only by Obedience to it among yourselves, that ye, whoever ye are, O ye Subjects, who call for these, can have them made good to you: 'Tis to Baalzebub the God of Ekron, not to the God of Israel ye fly, if any thing else be in your thoughts: And think not the God of Israel, who knows your thoughts as well as your outward Actions, will herein be mocked: Your Outward Actions, I said it before, could you herein attain to the strict Rules of Morality, (though 'tis hard to imagine that without an inward Principle to influence all) must very highly contribute to the outward Peace of the Public: But if instead of this your outward Actions be contrary to that Rule, and yet you pretend higher to an inward Principle (for some there are, whose Case this is, and such they are who always fly highest in the Division) than those to whom you are herein in any sort injurious; can you think the great Lawgiver, the God of Israel will not judge it? No, Baal zebub the God of Ekron may well enough like such Actions, they are what most promote his Kingdom, and the Strifes and Divisions that are within Men themselves, (for what greater can there be, than what divide between the Heart and Actions, and make them run contrary to one another?) are the surest Pledge of the same in the public: Nay, are the most proper and immediate Causes thereof. But the God whom we serve will not be thus mocked: He hath given us his Law, and required that we give Him our Heart in our Obedience to it, He gave it with Thunder and Lightning, and 'tis for the breach of this Law that he hath at any time since spoken by these, (and worth our considering in particular, whether the horrible Tempests of Thunder and Lighening, and mighty Winds, with which we have been of late alarmed, were not so many Voices of his speaking to us, and that not without the fame signification they had at the first giving of the Law;) There is no Judgement, no Plague, or public Calamity, that from that day to this was ever sent into the World, that was not to avenge the quarrel of this his Covenant, as 'tis threatened, Levit. 26.25. Read all the Evils denounced against Israel and Judah; the Burdens of Babylon, of Moab, of Damascus, of Egypt, of the Desert, of the Sea, of Duma, Arabia, Tyre, (or any other People whatever) and what was it but their Transgressions against this Law that charged these so heavy upon them, Isa. 13.15.16.17.19.21.23?  
What but the Violations of this Law, whilst 'twas only written in the Heart of Man, and had not received its olemn publication from Mount Sinai, overthrew Sodom and Gomorrha? Genes. 10.  
What before that brought a Deluge upon the World, Gen. 6. and will at last be the reason of its perishing by Fire? 2 Pet. 3.7.  
Think we what we will, here's our Doom, if we do not Obey it.  
There's but one Law to Prince and People to walk by;  
The same Sentence of Condemnation to all, if they keep it not;  
The same Rewards too, if they perform it;  
He that gave it, Prefaced it with his being the Lord their God to whom he then spoke; 'tis by our laying hold on this Covenant (as Himself styles his Law) that He must be ours, make we Him such by our Obedience, 'tis the Condition of the Gospel, as well as of the Law; The Condition without which we must neither hope for Happiness in this nor another Life. (Oh that there were such a Heart in Prince and People, that they would fear God and keep all his Commandments, that it might be well with them and with their Children for ever, Deut. 5.29.) Make we Him, I say, such by our Obedience, and what Egypt, what House of Bondage, what Slavery can we fear? what invasion can there be on any of our Rights, where they are thus guarded? what insuperable Differences arise, where, (to end with what we before observed, p. 7.) this Oracle is so near to us in all we call upon him for? No, to conclude all, Our Religion, Our Property, Our Liberty must be safe.  Prov. 16.7. 
When a Man's ways please the Lord, he maketh even his Enemies to be at peace with him.  
FINIS.