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 '•^  >'■■'».■<'•..■■  Aii. 
 
 I  THEOLOGICAL  SEMINARY, 
 
 Princeton,  N.  J. 
 
 From  the  Rev. 
 
 W.  B.  SPRAGUE,  D.D.    Sept.  1839.  J; 
 
 I 
 I 
 
 Case,  Division. ..^.C^^  /|j 
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 Ifomu  ancV,  In  Three  Books;     ^ 
 
 Written  by  J.  La  Placete,  Miniftef 
 of  the  French  Church  at  CopenhdgeH, 
 
 Tranflated  into  E»gliflj  by  B.  Kennett 3 
 Fellow  oiCorpus  Chrijli  College,  Oxom 
 
 LO  N  I)  0  IST: 
 
 Printed  foL  A.  and  J.  Churchil,  af 
 the  Black-Swan  in  PateK-NoJier-Ror^  * 
 and  R.  Sake,  at  Grays-lnn-Gute  in 
 Holhorn.     M  DCCV. 
 
 -?» 
 
m 
 
 •  • 
 
THE 
 
 Tranflator's  Preface. 
 
 THIS  Treatife  of  the  Judicious  Mo 
 Placete  has  he^n  fo  much  Re* 
 tommended^  by  Perfons  of  Eminent  Learrt' 
 tng  and  Piety  in  our  Churchy  that  a  Ver* 
 fion  of  it  was  thought  a  piece  ofPefpeCi  td 
 them^  andofjufiiceto  the  Puhlick.  It 
 has  long  obtain  d  the  General  CharaSer  of 
 a  Rational^  Perfpicuouff,  and  Accurate 
 Difcourje  *^  neither  obfcurd  with  Schola-* 
 \  flick  SubtJlties,  nor  abandon  d  to  the  un* 
 ffomzd  and  dangerous  Glojfes  of  jefnits  on 
 the  one  hand^  or  ofEnthuJiafls  on  the  other: 
 As  to  one  Chapter^  Entituled^  Of  Ecclefi- 
 aftical  Ordinances  5  in  which  Subje^  fi 
 great  a  Difference  k  made^  by  the  unhappy 
 Circumjiances  of  the  Foreign  P  rot  eft  ant 
 Churches^  and  the  happy  Eftablijl)ment  of 
 our  own  5  a  JJ)ort  Account  is  given  of  thk 
 Difference^  in  fome  additional  Remarks 
 on  the  f aid  Chapter.  And  t ho  for  a  Fran- 
 llator  to  quarrel  with  his  Author  would 
 feem  neither  decent  nor  wife^  yet  to  reSify 
 a  particular  ^uejiion  for  the  obviating  of 
 Miflakes^  is  a  Liberty  not  forbidden^  by 
 
 it  2  Pruden€i 
 
The  Tranflator's  Preface. 
 
 Prudence  or  Good  Manners,  If  i^  ^^o- 
 ther  place^  (at  the  end  of  the  Twenty-firU 
 Chapter^  Book  II.)  where  M.  Placete 
 is  replying  to  what  was  ohjeSed  by  the  Aw 
 thor  of  the  Pllilofophical  Commentary, 
 about  the  Right  ofpunijhingforfpecpdative 
 Opinions^  he  JJjould  be  fudgd  to  grant  too 
 much  to  his  Adverfary  ^  a  favourable  Al- 
 lowance will  be  made  in  regard  to  the  chief 
 Subjeii  of  that  Debate^  the  Injnjiice  and 
 Cruelty  of  the  Romifh  Perfecntions.  The 
 Appendix  to  the  French  Edition  ^  con* 
 taining  a  DifpHte  with  M,  Nicole,  about 
 the  Analyfis  of  Faith ^  is  here  omitted^  as 
 not  immediately  affeSing  the  main  Argu^ 
 went.  The  Defign  and  Method  of  the  Ah- 
 thor  are  beU  explain  d  in  his  own  Preface : 
 In  which ^  as  he  has  done  Jffjlice  to  our 
 Excellent  Bifljop  Sanderfon,  ^j/  chufing 
 him  alone  for  his  Guide^  out  of  all  the 
 Iribe  <?/ Cafuiftick  Writers  ',  fo,  in  the 
 enff/ing  Work^  he  has  Skill  enough  to  work 
 nponfo  exa^  a  Model  ^  and  to  proceed  by 
 jo  great  a  Direction, 
 
 THE 
 
 €? 
 
THE 
 
 PREFACE. 
 
 AMong  the  great  Variety  of  Subjefts 
 offering  themfelves  to  thofe  who 
 undertake  to  revive  and  illuftrate  the 
 Doftrinc  oiChrifiian  Morals^  there  are 
 very  few  fo  weighty  and  important  as 
 this  ofCONSC'lENCE.  Co^fciencei$ 
 the  immediate  Rule  of  our  Aftions :  It 
 is  that  Lamp  which  ought  to  direft  us 
 in  all  our  Paths,  and  to  enlighten  our 
 whole  Courfe  of  Duty.  Again,  this  is 
 aSubjeft  full  of  Difficulties,  fuch  as  are 
 not  without  much  Labour  to  be  fur- 
 mounted  :  And  thefe  Difficulties  have 
 rather  been  ftrengthen  d  and  increased, 
 by  moft  Authors  that  have  hitherto  at- 
 tempted their  Removal.  Laftly,  a  very 
 numerous  train  of  Errors  in  this  Affair, 
 have  fpread  themfelves  over  the  Minds 
 of  the  People,  which  we  (hould  endea- 
 vour, with  our  utmoft  Ability,  to  root 
 out. 
 
 So  that  this,  if  any  Sabjeft,  deferves 
 
 to  be  confider'd  in  a  particular  Treatife : 
 
 And  yet  'tis  certain,  we  have  no  fuch 
 
 a  3  Treatife 
 
the  PREFACE. 
 
 Treatife  in  our  Language  ;  none,  at 
 lead,  that  has  been  publifh'd  by  Prote-- 
 flant  Writers,  and  in  purfuance  of  our 
 Principles :  Nay,  there  are  not  many 
 extant  in  Latin  5  and  as  for  thofe  few 
 which  we  have,  the  Authors  never  went 
 deep  enough  into  the  Enquiries.  They 
 were  contented  with  fome  General  Re? 
 marks,  and  fuffer^d  the  main  Difficul- 
 ties to  efcape  untouched. 
 
 But  there  is  One  whom  I  muft  always 
 except,  and  that  is  Dr.  Sanderfon^  fome 
 time  Divinity-ProfelTor  in  Oxford^  and 
 afterwai  is  Bifliop  of  Lincoln.  This 
 excellent  Divine  has  begun  to  treat  of 
 Confcieuce  in  fuch  a  manner,  as  would 
 have  left  nothing  for  us  even  to  defire 
 or  wifh,  could  he  have  found  means  to 
 compleat  his  Labour,  and  to  fill  up  the 
 Plan  which  he  had  laid  :  But  he  being 
 oblig  d  to  leave  this  Work,  when  he 
 was  but  juft  entred  upon  it,  we  may 
 affirm,  that  it  has  not  been  carried  to  a 
 fufficient  height  5  which  is  the  Reafon 
 that  has  induced  me  to  lend  my  Hand 
 to  tlie  Service, 
 
 Not  that  I  pretend  to  be  pofTefsM  of 
 all  thofe  Advantages  that  are  neceffary 
 to  the  Accompliflim.ent  of  fo  great  an 
 
 Under- 
 
The  PREFACE. 
 
 Undertaking.  I  am  too  well  acquaint- 
 ed with  my  felf,  to  entertain  fuch  an 
 Imagination:  But  I  conceiv'dit  might  be 
 better  for  the  World,  to  make  ufe  of 
 that  little  which  I  could  perform,  than 
 to  be  wholly  deftitute  of  all  Affiftance 
 in  this  Kind. 
 
 It  may  not  be  amifs  to  advertife  the 
 Reader^  that  he  ought  carefully  to  di- 
 ftinguifh  between  a  Treatife,  or  Dif- 
 courfe,  of  Confcience,  and  a  compleat 
 Body  of  what  we  ufually  term  Cafes  of 
 Confcience  :  The  former  does  not  com- 
 pofe  the  thirtieth  part  of  the  latter  5 
 as  will  appear  toany  who  (hall  but  call: 
 his  Eye  upon  the  firfl:  Cafuiftical  Wri- 
 ter that  comes  in  view. 
 
 The  Cuftom  has  been  to  prefix  thofe 
 Difiourfes  of  Confckfice  to  thefe  larger 
 Works,  and  to  make  them  ferve  for  an 
 Introduftion  totheCkfes  ^  treating  of  the 
 Nature  of  Humane  Adtions  5  of  their 
 Rules  and  Principles  ^  of  Good  Works  3 
 of  Sins  in  General,  and  Special  5  of  ^1o- 
 ral  and  Chriftian  Vertues  ^  and  of  many 
 the  like  Topicks,  which  I  have  purpofely 
 declined.  I  have  limited  my  felf  in  a 
 ftrifter  manner  to  Confcience  only  v  and 
 have  explain'd  its  Nature,  its  Rules,  its 
 
 a  4  Duties, 
 
The  PREFACE. 
 
 Duties,  the  Care  that  ought  to  be  im- 
 ploy'd  about  it,  and  the  {everal  Eftates 
 or  Conditions  of  which  it  is  capable. 
 
 Tis  true,  I  have  touch'd  upon  fomc 
 Matters  in  the  Firft  Book,  each  of  which 
 deferv'd  a  diftindt  Labour  ^  as  Con* 
 trafts,  Oathes,  Reftitution,  &c.  I 
 doubt  not  but  many  will  cenfure  what 
 I  have  deliverd  on  thefe  Heads  as  ve- 
 ry ftiort  and  fuperficial :  But  I  entreat 
 them  to  confider,  theOblis^ation  I  was 
 under  of  thus  proceeding.  And  in  or- 
 der to  this,  to  obferve,  That  each  of 
 thefe  three  things  may  be  taken  in 
 three  feveral  Refpefts  :  i.  As  it  is  m 
 itfelf.  1,  As  it  is  the  OhjeB  of  Con- 
 fcience.  5.  As  it  is  the  Rule  ofCon- 
 fcience  ^  and  that  each  Refpeft  ought 
 to  be  handled  in  a  different  way. 
 
 For  Inftance  5  Contrafts,  or  Cove- 
 nants, confiderd  lu  themfelves^  and  ac- 
 cording to  their  proper  Nature,  are  the 
 Subjeft  of  Law^  and  do  not  fall  with- 
 in the  Scope  of  Divimty.  Confide- 
 ted  as  the  Ohje^  of  Confcience,  they 
 form  a  peculiar  part  of  Morality,  in 
 which  a  Thoufand  Queftions  are  de- 
 bated, that  I  have  not  fo  much  as  pro- 
 pos'^ :   But  if  we  confider  them  barely 
 
 as 
 
The  PREFACE. 
 
 as  the  Rule  of  Confcience,  a  few  Re? 
 fleftions  will  fatisfy  us  about  them  : 
 And  fince  I  here  confider  them  in  no 
 other  regard,  I  thought  a  fingle  Chap- 
 ter might  fuflnce,  not  intending  to  de- 
 bar thofe  who  feck  a  fuller  Information 
 from  confulting  fuch  Authors  as  have 
 fearch*d  them  to  the  bottom,  and  drawn 
 them  out  to  their  juft  extent. 
 
 Others,  on  the  contrary,  will  al- 
 ledge,  that  I  have  dwelt  too  long  on 
 the  Subjeft  of  Peace  of  Corjfcience,  I 
 would  have  avoided  the  doing  fo,  had 
 I  written  in  Latin^  and  for  the  Ufe  of 
 the  Learned  :  But  intending  my  Dif- 
 courfe  for  the  Benefit  of  Ordinary  Ca- 
 pacities, I  thought  it  proper  to  contri- 
 bute my  poor  Endeavours,  towards  the 
 fetting  this  Matter  in  its  due  Light  5 
 Men  being  often  prepoffefs*d  with  a  ve- 
 ry dangerous  Miftake  on  the  Occafion, 
 which  I  could  not  be  too  careful  in  op' 
 pofing  and  defeating. 
 
 They  are  wont  to  confound  Peace  of 
 Confcience  with  Security  ^  that  is,  the 
 beft  and  happieft  Eftate  in  the  World, 
 with  the  moft  fatal  and  miferable  : 
 They  think  our  bare  Acknowledgement, 
 That  God  is  infinitely  Merciful  5  and 
 
 that 
 
The  PREFAC  E. 
 
 that  his  Bleffed  Son  has  made  a  perfefl: 
 Satisfaftion,  and  Propitiation  for  our 
 Sins  by  his  Blood,  fufTicient  to  quiet 
 and  allay  the  jufteft  Fears  that  can  rife 
 in  our  Hearts,  upon  the  Remembrance 
 of  our  paft  Offences.  They  fuppofe  it 
 needlefs  to  examine,  whether  we  really 
 have  thofe  Difpofitions  which  are  re- 
 quired, e're  we  can  be  admitted  to  this 
 Mercy,  or  can  feel  the  faving  Vertue  of 
 this  Precious  Blood.  It  being  obvious, 
 that  Multitudes  every  Day  Mifcarry, 
 and  are  loft,  through  fo  pernicious  a 
 Conceit,  I  judge  that  I  ought  to  omit 
 nothing  which  might  tend  to  the  Con- 
 futation of  it.  'Twas  this  engag'd  me 
 in  fuch  a  Length,  as  by  fome  may  be 
 thought  tedious,  though  to  me  it  ap- 
 peared neceffary.  God  grant  that 
 
 the  whole  may  fucceed  to  his  Glory, 
 and  to  our  Salvation, 
 
 nnMiaaM«i 
 
 THE 
 
THE 
 
 CONTENTS, 
 
 Book  L 
 
 Of  the  Nature,  and  the  Rules  of 
 Conscience. 
 
 Chapter  L  yTTTHether  Confcience  he  properly 
 V  V     define dy  a  clear  and  evident 
 Perception  ?  Page  I . 
 
 Chap.  II.    Whether  Confcience  be  an  ABf  an 
 Habit ^  or  a  Faculty  ?  p.  8<. 
 
 Chap.  III.  Three  Definitions  of  Confidence^  with 
 fome  Vivifions,  p.  1 4, 
 
 Chap.  IV.  Of  the  Rules  of  Confcience  :    What 
 thefe  Rules  are  ?    That  the  firfl  and  chief  of 
 them  is  the  Will  of  God.  p.  2 1 . 
 
 Chap.  V.  What    are   the  General  A^s  of  the 
 Divine  Will  ?  p.  27. 
 
 Chap.  VI.  Whether  the  Light  of  Nature  can 
 inftruct  us  in  the  Will  of  God  ?  P*  35* 
 
 Chap.  VII.  That  Eevelation  fully  and  perfeElly 
 infiruUs  tu  in  the  Will  of  God  f  p.  52, 
 
 Chap.  VIII.  That  the  Lavps  of  our  Country^  and 
 in  General  the  Commands  of  our  Civil  Super  i^ 
 ors^are  Rules  which  oblige  the  Confcience.  p.  56". 
 Chap.  IX.  Whether  we  ought  to  yield  Obedience 
 to  all  the  Laws  of  Civil  Governors  ?       p.  61 . 
 Chap.  X.  Of  Ecclefiaftical  Ordinances,    p.  64*. 
 Remarks  on  the  Tenth  Chapter.  p.  79. 
 
The  Contents. 
 
 ■  ■■■■■  ■      ■     .^     ■■-■  —  ■       ■   I.!—.— 1^    III  ■  III  I       ■■      ■■■       ^.i      ■      I.  I1II1       ■       ■■■■  m^. 
 
 Chap.  XL  Of  the  Obedience  which  Children  ovps 
 to  their  Parents,  P-93- 
 
 Chap.  XII.  Ofthofe  Obligations  into  which  we 
 voluntarily  enter '-^  andfirjt  ofComraBs,  p,  99» 
 
 Chap.  Xlll.  Of  Promifes.  p.  1 08. 
 
 Chap.  XIV.  Of  Promiffory  Oaths.  p.  110. 
 
 Chap.  XV.  Of  Oaths  which  engage  to  an  Im- 
 foffihility*  p.  1 1 5. 
 
 Chap.  XVI.  Of  Oaths  which  engage  to  unjuft 
 Anions.  p.  120. 
 
 Chap.  XVII.  Of  Oaths  made  purely  upon  Be- 
 ception*  p.  124. 
 
 Chap.  XVIII.  Of  Oaths  ttpon  Force^  or  thofe 
 which  are  extorted  by  fuch  a  Fear  as  is  able  to 
 Jhake  a  Man  ofConf^ancy  and  Refolution.  p.  1 27. 
 
 Cap.XIX.  A  Reply  tofome  other  Queflions,  p.  1 3  3 . 
 
 Cha]).  XX.  Of  Refiitution.  p-i39. 
 
 Chap.  XXI.  An  Anfwer  to  certain  Queries  con- 
 cerning Refiitution.  p.  146'. 
 
 Chap.  XXII.  What  things  difpenfe  with  the  iV^- 
 cejfity  of  Reftitution*  p.  1  53. 
 
 Chap.  XXIII.  What  Regard  we  ought  to  have^ 
 to  the  Confciences  of  other  Men,  P*  ^  S7» 
 
 Book  II. 
 Of  the  Duties  of  Conscience. 
 
 Chap.  I.  "p/f£  Firft  Duty  of  Confcience^  in 
 
 ^    refpecl  of  AH^ions  to  be  done  :    It 
 
 ought  to  give  Judgment  upon  them  all.  p.  1 63 . 
 
 Chap.  11,  A  Reply  to  an  ObjeBion,    We  ought 
 
 to  examine  all  the  Decrees  of  Good  or  Evil-,  in 
 
 every  Performance,  p.  1 70. 
 
 Chap.III. 
 
The    Co  N  T  E  N  T  s. 
 
 Chap.  III.  The  Second  Duty  of  Confcience,  It 
 ouaht  to  make  a  good  Judgment  ^  that  is^  in 
 the  firfi  place  ^  it  ought  to  judge  rightly,     p.  175. 
 
 Chap.  IV.  In  what  Cafes  it  is  finful  to  follow  the 
 Motions  of  an  abufed  Confcience,         p.  i8i, 
 
 Ch  .V.  y4n  ObjeBion  anfwer^d.  Whether  our  Errors 
 may  be  as  involuntary  as  our  Ignorance  ?  p.  187. 
 
 Chap.  VI.  Whether  a  Man  may  he  innocently 
 Ignorant-^  either  of  Tofitive  LaWj  or  of  that 
 Species  of  Natural  Law^  which  ^tis  impojfibU 
 to  know  without  Revelation.  p.  193, 
 
 Chap.  VII.  Whether  ^tu>  pojftble  to  he  ignorant 
 of  the  Law  of  Nature  without  Sin  ?       p.  199. 
 
 Chap.  VIII.  Whether  to  aSt  againfi  the  Motions 
 of  an  Erroneous  Confcience  he  finful.     p.  212. 
 
 Chap.  IX*  jin  ObjeH^ion  anfwe/d.  Whether  a 
 State  of  Perplexity  he  pojftble  ?  p.  219, 
 
 Chap.  X.  Which  of  the  two  is  the  greater  Stnner^ 
 he  that  a^s  againfi  the  Motions  of  an  Errone^ 
 opu  Confidence^  or  he  that  aH^s  in  Conformity 
 to  them ^  p.  223. 
 
 Chap.  XI.  The  Confidence  ought  to  judae  pe- 
 remptorily^  and  without  Hefitation.      p.  227. 
 
 Chap.  XII.  What  we  are  to  do  when  we  cannot 
 come  to  a  Certainty.  Six  Conditions  vnder 
 which  we  may  find  ourfielves,  p.  23  5. 
 
 Chap.  XIII.  Of  Scruples:  How  they  differ  from 
 Tendernefs  of  Confcience.  What  Courfie  we  are 
 to  take  to  he  deliver  d  firom  them.         p.  238. 
 
 Chap.  XIV.  Ofi  Opinion.  p.  244. 
 
 Cap.XV.  What  we  are  to  do  in  the  CafieofiLoubt* 
 We  ought  to  feek  for  SatisfaBion.  Whether 
 private  Perfons  ought  abfiolutely  to  follow  the 
 Judgment  of  their  Spiritual  Guides  }    p.  249. 
 
 Chap.  XVI.  Whether  the  Judgment  of  one^  or 
 more.,  of  the  Fathers^  is  fvfficient  to  refiolve  a 
 FraBicalJDoubt  t  P*^55' 
 
The  Con  tents. 
 
 chap.  XVIL  What  Courfe  we  ought  to  tah  whett 
 no  Certainty  is  to  be  had.  Four  Onefilons  to 
 be  examin  d  on  this  SuhjeB,  p.  ido* 
 
 Chap.  XVIII.  Whether  of  two  Contradictory  Opi^ 
 nions  equally  probable^  we  may  chufe  that  which 
 isleafl  fafe  ?  p.  263* 
 
 Chap.  XIX.  Whether  we  may^  with  afafe  Con- 
 fcience^  follow  fuch  a  Verfuafion  as  we  know  to 
 he  lefs  probable  J  and  at  the  fame  time  lefs  fafe 
 than  the  contrary  f  p.  269* 
 
 Ch.XX.  The  Cafmfts  ObjeBions anfwerd,  p.  278* 
 
 Chap.  XXI.  Whether  we  may  be  allowed  to  fol- 
 low the  more  probable  Opinion^  when  it  hap- 
 pens to  be  the  lefs  fafe  ?  p.  284. 
 
 Chap.  XXII.  Whether  we  may  be  allow'' d  to  fol- 
 low the  more  probable  Opinion^  when  the  Dan^ 
 ger  is  equal  on  both  fides.  p»  319- 
 
 Chap.  XXIII.  The  Confidence  ought  to  be  refio- 
 lute^  and  inflexible.  p.  327. 
 
 Cap.  XXIV.  The  Confidence  ought  to  he  abfiolute^ 
 and  always  fiee  it  fielf  obeyed.  p.  332* 
 
 Ch.  XXV.  Of  the  Duties  ofiConficience^with  regard 
 to  Actions  already  done :  That  the  c  are fulEx ami- 
 nation  of  finch  Atlions  is  highly  requifite.  p.  3  3  5 . 
 
 Chap.  XXVI.  Six  Particulars  to  which  the  Con- 
 fidence ought  to  have  regard  inpronouncingupon 
 paj}  Sins»  pi  340. 
 
 Of  the  Care  which  every  Man  ought 
 to  take  of  his  own  Conscience^ 
 
 Chap.  I.  'Y' HAT^is  reafonahle    to    take  fiome 
 
 *     Care  of  our  Confidence .         p.  346"- 
 
 Ch.II.  The  fir fl  Care  that  we  are  to  take  ofiourConfici- 
 
 ence:  We  fhould  endeavour  to  pre fierve  ^V.  p.3  50^ 
 
The  Contents. 
 
 Chap.  111.  The  Second  Care  that  every  Man  ought 
 to  take  of  his  Confcience  :  He  mufl  endeavour 
 rightly  to  inform  it.  p.  362. 
 
 Chap.  IV.  The  Third  Care  :  We  mufl  endeavour 
 to  confirm  and  firengthen  our  Confcience  by  the 
 Love  of  Truth  and  Juflice,  p.  374* 
 
 Chap.  V.  The  Fourth  Care  that  every  Man  ought 
 to  take  of  his  Confcience  :  He  mufi  nfe  his  ut'- 
 mofi  endeavour  to  quiet  and  atfeafe  its  Com-- 
 motions.  Five  Efiates  of  Confcience*  p.  378* 
 Chap.  VI.  Of  the  firfl  Efiate  of  Confcience  :, 
 that  of  Doubt  and  Uncertainty ,  p*  383« 
 
 Chap.  VII.  The  Second  Eft  ate  of  Confcience  ^ 
 that  of  Fear  and  Dread,  p.  387. 
 
 Chap.  VIII.  The  third  Eft  ate  of  Confcience  ^Def" 
 pair.  p.  392. 
 
 Chap.  IX.  Of  the  fourth  Eft  ate  of  Confcience^  a 
 ft  ate  of  Security.  p,  397. 
 
 Chap.  X.  Of  the  I  aft  Eft  ate  of  Confcience^  thai 
 ofVeace  and  Tranquility,  p.  404. 
 
 Chap.  XI.  That  nothing  is  more  fweet  and  agree^ 
 able  than  Peace  of  Confcience.  p.  410. 
 
 Chap.  XII.  That  this  inward  Peace  is  highly 
 ufefid  and  falutary.  p.  415a 
 
 Ch.XIII.  T/7^f  Peace  of  Confcience  is  an  Advanta(Te 
 which  may  be  acquird  and  po/fefs^d.  p.  42 1 . 
 Chap.  XIV.  ZJpon  what  Foundations  we  ought  to 
 believe^  that  we  have  made  our  Peace  with 
 God-^  and  are  of  the  number  of  his  Children  : 
 That  it  is  not  fufficient  to  rely  wholly  on  the  in^ 
 finite  extent  of  God^s  Mercy ^  and  the  Efficacy 
 of  our  Saviour^ s  Death,  p.  425<s 
 
 Chap.  XV.  That  e^re  we  can  be  in  Poffeffion  of 
 Peace  of  Confidence^  we  mufi  be  of  the  number 
 of  God*  s  Children  ,  and  farther  mufi  be  in  a, 
 ft  ate  of  Grace '^  p.  430* 
 
 /  Chap* 
 
The  Contents. 
 
 Chap.  XVI.  That  in  order  to  our  pojfejfw^  this 
 Teace  of  Confcience^  we  mnfi  not  only  he  the 
 Children  ofGod^  and  in  a  flat  e  of  Grace  \  hut 
 rve  mufl  likewife  know  our  felves  to  he  fo^  ttporf 
 good\andfuhflantial  Reafons.  p.  434. 
 
 Chap.  XVII.  By  what  means  we  may  underft and 
 our  own  Condition^  feiien  principal  Characters 
 of  a  flute  of  Grace,  p.  437* 
 
 Chap.  XVIII.  The  Characters  fet  down  in  the  lafl 
 Chapter  applied  to  Sinners.  p.  447. 
 
 Chap. XIX.  The  fame  Characters  applied  to  thoje 
 who  are  truly  the  Children  of  God*       p.  455. 
 
 chap.  XX.  The  -principal  Reafons  enquired  into^ 
 upon  which  good  Aden  fometimes  douht  the  truxh 
 of  their  Regeneration*  p.  458. 
 
 Chap.  XXI.  Two  Ohjettions  againfl  the  former 
 JDifcourfi.  The  firft  OhjeBion  anfwer^d :  The 
 Method  here  propofed  is  not  too  long*    p.  4(^7. 
 
 Chap.XXlI.  ThefecondObjeCion  anfwerd:  That 
 this  Method  does  not  tend  to  interrupt  thePeace  of 
 goodMen^  or  to  cafl  them  into  Defpair*  p.  47 1  ^ 
 
 Chap.  XXIII.  That  the  way  of  Examination  is 
 highly  tifeful  and  beneficial*  P»  477* 
 
 ERRATA* 
 
 PAee  6'^  for  dejmhe^  read  decide.  \  .  80.  Line  ult.  r.  And 
 that  fuch.  (^)  p.  ^6. 1.  14..  It  af fears  refers  to  p.  69.  (-t.J 
 (b)  y»,  Sy  A.  I.  This  Argument  J  to  71. 1.  y.Cb.J  (c)  p.  'iy.  1. 
 16.  Tout  ^rgumenty  to  p.  71. 1.  20.  (c.)  (Jj  p.  89.  1.  3.  The 
 Forccy  to  p.  7^.  1.  22.  (dj  (e)  p.  90.  1.  27.  Inflead  of,  to  p.  75. 
 1.  antepenult,  (e,)  p.  99.  1.  5.  r.  Syllogyfm  ?  p.  105.  L  10.  r. 
 tothefe.  ^  icj.l.  I,  r.  Of  CoHtraSfs  ufonVorce.  p.  185.  1,  i. 
 r.  not  come,  and  done  among^  &c.  Ibid.  r.  22.  18S.  \.  7.  r* 
 maintain,  p  2^\.  1.  \'i^.  x.  r)phich  are.  p.  2(^3.  1.  I.  r.  xviil, 
 p.  295. 1.  33'  r.  hcitum.  p.  196,  1.  9.  r.  uniw.  Ibid.  1.  12. 
 J.  diligentiam.  p.  300.  I.  2.  r.  Rfw^//^.  y.  ■^16.  \.  2l.  r.  Com- 
 fnentatOY.  p.  373-1.33.  r.  oidvatitages  ?  p.  4.17.  I.  24.  r. 
 Salvation  ^     p.  420. 1.  23.  r.  Nature  ?    p.  433. 1.  7.  r.  notorietu^ 
 
 p.  437.  1.  1 5.  r.  ^'''jj'rp.     p.  4^9. 1.  i.  for  the  r*  tbtf. 
 
O  F 
 
 CONSCIENCE. 
 
 Book  L 
 
 Of  the  Nature,  and  the  Rules  of 
 
 CoNSCIENCEa 
 
 G  H  A  P.    I. 
 
 Whether  Confcience  he  properly  defind  a. 
 clear  and  evident  Perception  $ 
 
 There's  no  Man  but  talks  of  Con-^ 
 fcience :  And  this  Word  is  alike 
 familiar  to  the  Learned  and  Igno- 
 rant. Yec  will  it  be  found  high-- 
 ly  difiicultv  precifely  t'J  determine  its  Signi- 
 fication; efpecialiy,  becajle  Divines,  inftead 
 of  removing  the  Difficulty,  (as  it  was  their 
 Office,  and  their  Intention  to  do)  have  ra- 
 ther promoted  its  Increafe,  by  falling  into 
 oppolite  Opinions,  and  fo  giving  Birth  to 
 tnofe  Contefts  Avhich  remain  undecided  at 
 this  Day. 
 
 Some  Profeflbrs  of  great  Name,  have  late- 
 ly defin'd  Confcience  to  be,  That  inward 
 
 A  Light,' 
 
■<l|w*— gi  iw  Ml* -Urn  [1 1 1  ml 
 
 Of  the  NatuYBy  mA  the      Book  I, 
 
 Light,  by  the  help  of  which,  we  clearly  and 
 diftindly  perceive,  whatfoever  is  evident, 
 cither  within,  or  without  us  *,  thofe  Truths 
 not  excepted  with  which  Religion  and  Mo- 
 rality feem  leaft  of  all  concern'd;  fuch  as  Twa 
 andivcxy  are  Four  j  the  Whole  is  greater  than  an^ 
 One  of  its  Tarts  *,  which  are  the  Inftances  they 
 pioduce  on  the  Occalion. 
 
 They  do  not  exprefly  tell  us,  whether  by 
 this  Light  they  mean,  the  Evidence  of  the 
 Objeds  which  we  perceive,  or  the  Percep- 
 tion it  felf,  which  is  the  Effed  of  that  Evi- 
 dence. But,  no  doubt,  they  underftand  the 
 one  or  the  other  of  thefe  things,  or  polTi- 
 bly,  both  of  them  together. 
 
 Now,  fince  there's  no  room  for  Decep- 
 tion, in  cafe  we  are  guided  only  by  Evi- 
 dence, and  affirm  nothing  but  upon  a  clear 
 and  diflinft  View,  thefe  Authors  Conclude, 
 from  their  Definition,  That  Confcience  is 
 infallible  ^  and  AlTert,  That  the  Errors  in- 
 to which  Men  fo  often  fall,  are  by  no  means 
 Ads  of  Confcience,  but  Natural  EfFeds  of 
 their  Prejudice  and  Precipitation,  and  of 
 their  Negligence  in  the  fearch  of  Truth. 
 
 But  they  ftill  go  farther,  and  alledge. 
 That  to  accufe  the  Confcience  of  Deception, 
 is  to  fay,  that  God  himfelf  deceives  us,  and 
 to  undermine  all  Faith  and  Religion,  while, 
 by  this  means,  we  deftroy  the  Grounds  of 
 Certainty,  and  introduce  Univerfal  Scepti- 
 cifp  in  its  place. 
 
 Other  Divines  of  eminent  Charader,  have 
 formed  a  quite  different  Notion  of  Confcience, 
 and  have  maintained.  That  in  whatfoever  its 
 precife  Nature  confiltSj  it  i*  certainly  very 
 
 capable 
 
Chap.  I.      K«/fj^ Conscience.  j 
 
 capable  of  being  deceiv'd.  But  tho'  both 
 Sides  are  delirous,  that  this  Difpute  ihould 
 pafs  for  a  matter  of  high  Importance  and 
 equal  Reality,  it  feems  to  me,  like  many  o- 
 thcrs,  to  be  founded  barely  upon  a  Miftake, 
 or  to  be  only  a  Queftion  of  Words,  which 
 can  never  tend  to  any  great,  or  folid  Ufe. 
 
 Let  us  abftain  one  Moment,  from  the 
 Term  Confcience,  and  let  us  only  ask.  Whe- 
 ther 'tis  poffible  we  fliould  be  deceiv'd,  while 
 we  affirm  nothing  but  upon  a  clear  and  di- 
 ftinft  Perception  ?  The  Queftion  thus  pro- 
 pofed  will  have  no  manner  of  Difficulty. 
 All  the  World  will  return  the  fame  Anfwet 
 to  itj  all  the  World  will  pronounce  the 
 thing  impoflible  -,  all  will  agree,  that  Evi- 
 dence is  the  great  Mark  and  Charaderiftick 
 of  Truth  *,  all  will  agree,  that  this  is  the 
 Foundation  of  Certitude,  and  that  to  main- 
 tain the  contrary,  is  to  open  a  Way  fof 
 Secpticifm,  and  to  baniih  Faith  and  Religi« 
 on  from  amongft  Men. 
 
 Let  it  be  demanded,  on  the  other  Sidej 
 Whether  we  are  not  frequently  miftaken,  in 
 the  Judgments  we  m.ake  of  our  Adtions, 
 either  affirming  them  to  be  Good,  at  the 
 fame  time  when  they  are  Evil^  or  pronoun- 
 cing them  Evil,  at  the  lame  time  when  they 
 are  Good,  or  Indifferent  ?  No  Man  will 
 hefitate  upon  this  Point :  All  will  confefi 
 what  All,  too  often,  experience. 
 
 Thus  the  Parties  are  agreed  in  the  main, 
 and  all  the  Difpute  is,  which  of  the  two< 
 Whether  this  Perception  of  Self-evident 
 Things,  or  this  Light  by  which  we  perceive 
 them,  has  the  better  Title  to  the  Name  of 
 
 A  z  Con^ 
 
n     ■   ■  n 
 
 Of  the  Nature^  and  the       Book  !♦ 
 
 Ccnfcience  ?  Biitis  not  this  one  of  thofc  Ver* 
 bal  Controverfies,  which  have  fo  little  Pre- 
 tenlion  to  exercife  the  Enquiries  of  the 
 Learned  and  Judicious? 
 
 Let  the  Word  Confcience  be  applied  to 
 denote  all  forts  of  Perceptions,  whether 
 clear  or  obfcure,  what  Inconvenience  can 
 enfue,  provided  the  Perfons,  to  whom  we 
 dired  it,  are  sfllired  that  we  intend  it  in 
 this  Senfc  ? 
 
 I  may  add,  That  we  are  not  barely  per- 
 mitted thus  to  ufe  the  Word,  but  that  there 
 is  fbme  kind  of  neceiTity  for  our  thus  ufing 
 it  ^  my  Reafon  is,  becaufe  (  by  the  Confef- 
 fion  of  thofe  who  differ  from  us,)  the  com- 
 mon People  never  ufe  it  in  any  other  man- 
 ner. Kow  this  Argument  is  fufficient,  it 
 being  an  eftabliih'd  Maxim,  that  We  oucrht 
 to  Think  with  the  Learned^  and  Speah  with  the 
 Vulgar  ^  Sentiendum  cum  DodUs,  &  loquen- 
 dum  cum  Vulgo. 
 
 And  yet  the  Vulgar  are  not  the  only  Per- 
 fons  who  thus  exprefs  themfelvesv  the  Di- 
 vines of  all  Communions,  if  we  except  thofe 
 few  with  whom  we  are  now  concern'd, 
 are  wont  to  fpeak  the  fame  Language,  as  ap- 
 pears from  thofe  Phrafes  oizviErroneousCoW" 
 icience,  a  Scrupulous  Confcience,  a  Doubting 
 Confcience,  and  a  Probable  Confcience,  which 
 occur  in  the  Writings  of  them  All.  They 
 All''  maintain,  That  our  Confcience  has  but 
 very  rarely  a  clear  and  diftinft  view  of  the 
 Good  or  Evil,  in^anyAdion. 
 
 Lailly,  The  Holy  Scripture,  which  ought 
 to  be  the  Rule  of  our  Expreilions,  as  well  as 
 of  our  Faith,  often  ufe?  the  Word  Confcience, 
 
 in 
 
Chap.  I.      Rules  (?/*  Conscience. 
 
 in  a  quite  different  Senfe  from  what  thefe 
 late  Authors  would  impofe  upon  it.  Thus 
 St.  Paul  had  no  manner  of  regard  to  evident 
 Perceptions,  when  he  declared,  that  the 
 Blood  of  elm  ft  purifies  our  Confcience^  from  the  Hd,  \%. 
 dead  works  of  Sin.  He  like  wife  took  the  H* 
 Word  in  quite  another  Senfe,  when  he  fpake 
 of  a  feared  Confctence^  of  a  weak  Confcienccy 
 of  a  Confcie^ice  that  is  defiled, 
 
 I  believe  therefore,  on  the  one  fide,  that 
 this  Term  is  too  much  reflrain'd,  if  we  air 
 low  it  only  to  denote  fuch  A<£ls  as  are  clear 
 and  evident  ^  and,  on  the  other  fide,  that  it 
 is  Itretch'd  a  little  too  far,  if  we  enlarge  its 
 Obje£l  to  the  things  without  us,  fuch  as  the 
 Inftances  before  alledg'd  \  Two  and  Two  ars 
 Four  '■)  The  Whole  is  greater  than  any  One  of  its 
 Parts,  I  readily  grant,  that  the  Confcielice 
 may  have  for  its  Objeft  the  Perception  of 
 thefe  Truths,  but  not  that  it  can  have  the 
 Truths  themfelves.  When  I  fay  to  my  felf. 
 Two  And  Two  are  Four^  I  am  fcnfible  of  my 
 faying  fo  \  and  my  being  thus  fenfible,  is  an 
 Ad  of  Confcicnce.  But  the  dircd  Ad  is 
 of  another  Nature,  and  belongs  properly 
 to  Intuitive  Knowledge. 
 
 If  what  1  have  offer'd  on  this  Subjed  be 
 not  embrac'd,  I  hope  it  will  at  leaft  be  grant- 
 ed me,  that  the  Reafons  of  thofe,  whom  I 
 oppofe,  are  by  no  means  convincing :  they 
 urge,  That  if  the  Confcience  may  be  deceiv- 
 ed, we  may  then  impute  our  Errors  to  God 
 who  gave  us  our  Coiifcience^  that  there  will 
 be  then  no  Dependence  on  what  it  avers  \ 
 we  fhall  have  reafon  to  doubt  of  all  things; 
 Certainty  will  be  banilhed  the  World,  and 
 
 A  3  Scepti- 
 
I  ii—Mi—i    II       I        iwMiiM  I  :         f  — 
 
 6  Of  the  NAture^  and  the      Book  I, 
 
 Unwi  !■ 
 
 Scepticifm  will  infolently  triumph  over  Re^ 
 llgion. 
 
 Now  this  reafoning  is  capable  of  three  di5» 
 ferent  Senfes,  which  it  greatly  imports  us 
 not  to  confound.  The  firft  Senfe  is  this : 
 We  can  deny  none  of  the  Confequences  aU 
 ledg'd,  if  Confcience,  taken  after  the  No-? 
 tion  of  thefe  late  Divines,  may  be  deceived, 
 that  is,  may  be  capable  of  Error  in  clear, 
 dillinct,  and  evident  Perceptions. 
 
 The  Second  is  this :  Thefe  EfFeds  will  be- 
 come neceflary,  if  Confcience,  taken  in  the 
 Notion  of  all  other  Divines,  may  be  deceiv'd; 
 that  is,  may  be  capable  of  Error  in  thofe 
 Judgments,  whether  clear  or  obfcure,  con- 
 fufed  or  diftind,  which  we  pafs  on  our  own 
 Aftions. 
 
 The  Third  Senfe  is  this :  We  ftiall  be  ob-^ 
 liged  to  admit  the  faid  Confequences,  if  we 
 are  fuffer'd  to  ule  the  Word  in  this  lecond 
 J^otion,  including  all  forts  of  Judgments  that 
 we  can  pafs  on  our  own  A&ions. 
 
 Of  thefe  three  Senfes,  the  firlt  is  moft 
 trae  and  certain,  and  I  know  not  any  that 
 will  conteft  it.  The  fecond  is  notorioufly 
 falfe,  and  I  know  not  any  that  will  defend 
 it.  The  Third  is  not  only  falfe,  but  abfurd 
 and  ridiculous.  For  it  fuppofes  this  Word 
 to  be  a  Term  of  Magick,  or  to  be  fomewhat 
 more  than  Magical,  in  that  it  changes  the 
 Natures  of  all  Subjects,  and  allows  nothing 
 to  continue  in  its  prefent  State  and  Conr 
 dition. 
 
 But  it  will  be  ask'd,  if  Confcience  may  be 
 deceived,  how  ihall  we  know  that  it  is  not 
 deceived  in  any  particular  Inftaace  ?  I  an- 
 
 fw^3 
 
Chap.  I.      Rules  ^/Conscience. 
 
 fwer^^  We  Ihall  know  this  by  the  Clearijefs, 
 or  the  Obfcurity  of  its  Perceptions.  If  they 
 are  obfcurc,  we  have  reafon  to  fear  that  'tis 
 deceiv'd :  If  they  are  clear,  we  may  alTure 
 our  felves  that  'tis  not  dcceivM.  This  is  no 
 more  than  what  the  fame  Authors  affirm : 
 So  that  the  only  difference  between  us  is. 
 That  they  would  appropriate  the  Kame 
 of  Confcience  to  clear  and  evident  Percep- 
 tions, while  I  would  rather  extend  it  to 
 all  forts  of  Perceptions  terminated  in  our 
 own  Adions.  We  agree,  therefore,  as 
 to  the  Thing,  and  difpute  only  about  the 
 Word. 
 
 For  my  own  part,  I  would  avoid  all  fuch 
 Contentions,  as  to  bare  Terms,  if  thefc 
 Gentlemen  would  be  fatisfied  with  giving 
 them  what  Senfe  they  pleas'd,  without 
 drawing  the  Senfe  of  other  Men  into  fuch 
 odious  Confequences,  as  muft  be  detefted 
 by  the  whole  World.  Let  them  fuffer  us 
 to  fpeak,  as  all  Mankind  have  ever  fpoken, 
 and  let  them  enjoy  their  own  novel  way  of 
 Expreflion.  We  ihould  do  them  but  too 
 much  Honour,  if  we  Excepted,  ia  theieaft, 
 againit  this  PccaUi^rity* 
 
 ipva^Mfvof**) 
 
 A  4  CHAP. 
 
■  !"■  I  ■^iiB^eacga!^ 
 
 8  Of  the  Nature^  and  the      Book  L 
 
 C  H  A  P.    IL 
 
 Whether  Canfcience  be  an  At$^  or  an  H4- 
 hit^  or  a  Faculty  ? 
 
 THerc  is  a  fecon4  Difpute,  concerning 
 the  Nature  of  Confcience,  which  has 
 too  near  an  Afiinity  with  the  former.  One 
 Party  of  Divines  affirms  Confcience  to  be, 
 that  Natural  Faculty  which  judges  of  our 
 Adions  ^  the  XJnderftanding,  according  to 
 fome,  according  to  others  the  WilL  A  fe- 
 cond  Party  maintains,  That  it  does  not  con- 
 iift  in  this  Faculty;  but  in  thofe  Habits, 
 whether  infufed,  acquired,  or  natural,  which 
 fupplie  this  Faculty :  and  laftly,  A  Third 
 Party  will  have  it  to  be  neither  the  Faculty, 
 nor  the  Habits,  but  thofe  Ads  which  pro- 
 ceed from  bof h.  The  Ground  pf  vyhich  di- 
 verlity  in  Opinion,  is  only  the  fuppoling 
 this  V/ord  Confcience  to  have  but  one  Senfe, 
 or,  to  denote  but  one  individual  thing  :  yet 
 nothing  is  more  falfe  thaa-fuch  a  Suppofiti- 
 on.  The  Word  is  equivocal,  and  fignifies 
 three  things,  which  mull  be  owfi'd  to  be  ycry 
 different,  i.  The  Faculty  which  judges  of 
 our  Aftions;  that  is,  either  the  Underftand» 
 ing  or  Will ;  the  former,  if  we  take  the 
 way  of  the  Schools,  and  diflinguifh  three 
 Operations  in  that  Faculty,  Apprehenlion, 
 Judgment,  and  Rartiocination :  and  the  lat- 
 ter, if  we  choofe  to  follow  the  Modern  Phi- 
 lolbphers,  who  allow  the  Underftanding  no 
 aiore  than  the  firft  of  thefe  Operations,  af- 
 
 cribing 
 
Chap.  II.      i?«/^x  o/CoNsiENCE.  9 
 
 cribing  the  two  others  to  the  Will.  2.  Thofe 
 Opinions,  and  other  JPerfwafions,  true  or 
 falfc,  which  prepoflefs  this  Faculty^  and  de- 
 termine it  to  pafs  right,  or  wrong  Judg- 
 ments. 3.  The  Judgments  theipfelvcs  which 
 this  Faculty  pronounces. 
 
 The  Holy  Scriptures,  the  Learned,  and 
 indeed  all  Men  in  general,  occafionally  ufe 
 the  Word  according  to  all  three  Accepta- 
 tions. 
 
 Pirfl,  The  Holy  Scriptures  often  fpeak 
 of  the  Confcience,  as  of  a  Faculty :  For,  in 
 fome  places^  they  call  it  the  Soul^  but  almoft 
 every  where  the  Heart,  Th^Hebrsw  has  per- 
 haps no  other  Term  to  exprefs  it  by  bat  this 
 latter,  which  is  therefore  generally  applied 
 to  it,  throughout  the  Series  of  the  Old  Tefti- 
 ment :  nor  do  we  want  Examples  of  the  fame 
 kind  in  the  New;  witnefs  that  PafTage  of 
 St.  John^  If  our  Heart  Condemn  ns^  God  is  i  'foh,  iil 
 gr eater  than  ovt  H^art,  But  now,  every  one  20. 
 knows,  that  in  the  Language  of  Scripture, 
 the  Heart  always  imports,  either  the  Un- 
 derflanding,  or  the  Will,  or,  perhaps,  both 
 thofe  Faculties  in  Conjundion. 
 
 The  fame  Scriptures  do  fometimes  alfb 
 apply  the  Terms  of  the  Sprite  or  the  Mindy 
 to  denote  the  Confcience;  thus,  when  St. 
 Taul  lays,    No  Man  knoweth  the  things  of  a  1  Cor,  ii," 
 Afahj  hut  the  Spirit  of  A^an  which  ts  in  him  ;  W« 
 when  he  gives  that  Charge  to  the  Romans  : 
 Let  every  Man  he  fully  perfvaded    in  his  own  i{om,  xiv, 
 >^/W;  and  when  he  obfcrves  to  Titus^  con-  5. 
 cerning  Unbelievers,   that  even  their  Mind  fit,  1 1'^^ 
 and  Confcience  is  defiled :    by  this  Spirit  and 
 Mind,  He  certainly  underltands  the  Con- 
 fcience, 
 
lO 
 
 Of  the  Nature^  md  the      Book  L 
 
 fcience,  and  thus  all  Interpreters  agree. 
 But  here  again,  every  one  knows,  that  both 
 thefe  Words  are  exprefTive  of  a  Faculty. 
 
 When  the  fame  Apoftle  aflures  us,  that 
 mh.  ix,  the  Blood  of  Chrifi  purifies  our  Confciences  from 
 14-  dead  Works  ^  'tis  plain,  that  by  Confciences 
 he  means  neither  Afts,  nor  Habits^  he  means, 
 no  doubt,  the  Faculties  of  the  Soul,  or  the 
 Soul  it  felf  j  which,  according  to  the  beft 
 Philofophy,  is  not  diftind  from  its  own  Fa- 
 culties. 
 
 But  farther  fbill,  the  Scriptures  reprefent 
 the  Confcience  as  fubfifting  after  it  has  loft 
 its  Habits,  and  when  it  ceafes  to  produce 
 any  Ad.  'Tis  this  which  they  ftile  an  har- 
 dened Confcience  J  and  a  feared  Confcience  ^  fb 
 that  the  Ground  and  Foundation  of  Con- 
 fcience, being  thus  a  different  thing  from  its 
 Ads,  or  Habits,  muft,  by  Confequence,  be 
 a  Faculty. 
 
 When  we  fay,  that  the  Confcience  didates, 
 or  fuggells  any  thing,  that  it  judges,  that  it 
 condemns,  that  it  upbraids,  that  it  ftrikes 
 with  Grief  ^nd  Remorfe^  we  ufe  the  Word 
 ftiil  m  the  fame  Senfe.  For  if  by  Confcience 
 wc  here  underftood  any  one  of  its  Ads,  what 
 we  laid  would  really  amount  to  this,  the 
 Judgment  judges,  &c*  which  would  be  ridi- 
 culous-, whereas  thele  Expreflions  are  very 
 juft  and  rational,  if  we  mean  the  Faculty, 
 from  which  thofe  feveral  Ads  proceed. 
 
 Lallly,  when  we  fpeak  of  a  Inowing^  and 
 of  an  ignorant  Confcience,  we  plainly  intend 
 this  firfl  Senfe  of  the  Word,  and  cannot  ex- 
 pound it  either  of  Ads  or  Habits* 
 
 Oil 
 
Chap.  II.    \R///^j  (/Conscience.  ii 
 
 On  the  other  fide,  'tis  very  certain,  that 
 this  Word  is  Ibmetimes  applied  to  Habits. 
 In  which  fenfe,  no  doubt,  St.  Panl  defign'd 
 it,  when  he  inform'd  Timothy^  thsit  fame  hav-  i  Tinh  i, 
 irjg  put  away  a  good  Confcience^  as  concerning  ^9« 
 Faithj  had  made  Shipwreck,  For  the  good 
 Confcience,  which  thefe  unhappy  Perfbns 
 had  put  away,  could  not  be  either  the  Un- 
 derflanding,  or  the  Will*,  Faculties  never  to 
 be  lofl,  or  difmifl.  It  was  no  other  than 
 thofe  Habits,  with  which  their  former  Pro- 
 penfions  to  Saving  Tnith  (  how  flight  and 
 imperfed  foever, )  had  adorn'd  theft  Facul- 
 ties. 
 
 When  Divines  affirm.  That  we  ought  to 
 rid  our  felves  of  an  Erroneous  Conlciencc ; 
 (  Confcientia  errans  eft  deponenda  )  they  cer- 
 tainly take  the  Word  in  this  fecond  Senfto 
 For,  indeed,  what  can  they  mean  by  this 
 Erroneous  Confcience  which  they  woyld 
 have  us  lay  afide,  but  thofe  Errors  which  we 
 have  hitherto  enter  tain'd? 
 
 Thirdly,  This  Word  fometimes  denotes- 
 a  bare  Ad :  Confcience  is  one  fort  of  Know-* 
 ledge,  or  Science y  as  its  Name  declares^  and 
 St.  Paul  fometimes  ufes  Knowledge  for  Con- 
 fcience, as  in  thofe  Words  to  the  Romans  :  I 
 inoWf  and  am  per/waded  in  the  Lord  Jefus^  that  ]{gm,  xif. 
 nothing  is  unclean  of  it  felf  I4» 
 
 The  fame  Apoftle,  elfe where,  makes  the 
 Thoughts^  and  the  Confcience,  equivalent 
 Terms:  as  when  he  fays  of  the  Gentiles^  that 
 their  Confcience  bears  them  witnefs ,  their  ^^»  H« 
 Thoughts  in  the  mean  while  accufing^  or  elfe  *5' 
 excufing  one  another.  And  whoever  doubted 
 but  that  the  Thoughts  were  properly  Intel- 
 lleftualAas?  When 
 
«llllillJI"iWPilMi||pPP«F! 
 
 1 2  Of  the  Nature^  and  the       Book  I. 
 
 When  we  lay,  that  he  who  lyes  fpeaks  a- 
 gainft  his  Confcience^  and  when  we  term 
 thofe  Sins  which  Men  commit  knowing  them 
 to  be  Sins,  Sins  againft  Confcience,  we  take 
 the  Word  in  this  lait  Seufe.  For  this  Con- 
 fcience  which  Men  coiitradid  and  oppofe, 
 by  faying  what  they  know  to  be  falfe,  or  by 
 doing  what  they  know  to  be  forbidden,  is 
 nothing  elfe  but  an  aclual  knowledge  of  the 
 Truth  in  one  Cafe,  and  of  the  Divine  Prohi- 
 bition in  the  other. 
 
 The  laft  Acceptation  is,  if  I  miflake  not, 
 the  moft  proper  and  natural  of  the  three. 
 The  Word  is  originally  Latin,  and  derived 
 from  Confcius^  which  in  its  primary  Significa- 
 tion, denotes  one  that  is  privy  to  any  fecret 
 Defign,  as  an  Accomplice,  or  Partner,  in  a 
 Conspiracy ;  but  afterwards  it  was  brought 
 to  fignifie  the  Knowledge  we  have  of  that 
 which  pafles  within  our  felves :  and  thus, 
 Confciui  mihifum^  was,  J  am  witnefs  to  my  f elf. 
 Hence  the  Name  of  Confcience  was  eafily 
 form'd,  which  imports,  fomctimes,  the 
 Knowledge  we  have  of  the  Defigns  of  others, 
 fometimes  that  which  we  have  of  our  own 
 Counfels  and  Defigns  *,  Firft,  and  efpecially 
 with  regard  to  Facl,  and  then  Secondarily, 
 with  regard  to  Right. 
 
 Thus,  by  degrees,  thisTerm,  which  pro- 
 perly fignifies  the  Knowledge  of  what  is 
 paft,  or  prefent,  came  to  be  extended  to 
 Futurities:  every  pne  ufing  it  to  exprefs  the 
 Knowledge  we  have  of  the  Good  or  Evil 
 of  what  we  are  about  to  do,  or,  m  general, 
 the  Knowledge  of  our  Duty.  Nay,  the  Sig- 
 nification of  the  Word,  has  been  yet  carried 
 
 farther. 
 
Chap.  II.      Ra/^j(?/ Conscience.  15 
 
 farther,  and  applied  to  the  Faculty  it  felf^ 
 which  is  the  Subjed,  or  the  Principle  of  this 
 Knowledge :  Some  Inftances  of  which  Senfe 
 I  produced  but  now,  from  the  Holy  Scrip- 
 tures. 
 
 This  Word,  therefore,  has  had  the  fate 
 of  many  others,  which,  without  lofing  their 
 firft  and  natural  Senfe,  have  in  time  acqui- 
 red new  Additional  Significations.  The 
 Word  Prophet^  for  Example,  denotes  llricl- 
 ly  and  originally,  a  Foreteller  of  things 
 to  come  ^  for  'tis  of  Grecian  Extraft,  and 
 will  bear  no  other  Senfe  in  its  Formation. 
 Yet,  at  length,  it  was  transfered  to  fignifie 
 a  bare  Preacher,  as  St.  Paul  has  fometimes 
 made  ufe  of  it.  The  fame  Apoftle  has  ex- 
 tended it  to  thofe  who  arc  the  Hearers  of 
 Preaching,  or  to  thofe  who  Sing  the  Praifes 
 of  God  in  the  Congregations  *,  it  being  ne- 
 ceflary  to  affix  the  one  or  the  other  of  thefe 
 Senfes  to  what  he  fays  of  the  Women,  jro- 
 jhecying  without  their  Heads  covered. 
 
 Thefe  Remarks  are  the  more  material,  in 
 that  they  let  us  fee  the  Weaknefs  of  an  Ar- 
 gument, on  which  fome  have  laid  a  great 
 ftrefs.  Confcience,  fay  they,  is  a  Species 
 of  Knowledge^  therefore  an  Erroneous 
 Confcience  is  impoffih^e,  becaufe  Knowledge 
 is  diredly  oppofite  to  Error.  Eut  this  Rea- 
 foning  is  of  no  manner  of  force :  Confcience 
 in  its  primary  Signification,  is  owned  to  be 
 a  Species  of  Knowledge  *,  but  in  another 
 Senfe  it  is  the  Faculty  which  judges  of  our 
 Anions,  and  which  fometimes  fucceeds  hap- 
 pily in  its  Judgments,  at  other  times  not. 
 In  the  former  Cafe  it  is  ^  Right  Con- 
 fcience,, 
 
'     -'■•■-■  ■■  ^-  ■'    '      ■■■'■  — — — =^ 
 
 14  Of  the  Nature,  and  the      Book  I. 
 
 fcience,   in  the  latter  an  Erroneous  Con- 
 fcience. 
 
 So  that  by  the  fame  Rule,  we  might  Ar- 
 gue thus:  To  Prophecy  is  to  forctel  future 
 Events  ^  the  Women  of  Corinth  prophefied, 
 therefore  the  Women  of  Corinth  foretold  fu* 
 ture  Events* 
 
 CHAP.    III. 
 
 T^fee  Defimtionf  of  Confcience^  VPith 
 fome  Jyivijions. 
 
 FRom  what  I  have  faid,  it  will  appear  hd 
 difficult  matter  to  koow  what  Definiti- 
 on we  ought  to  affign  to  Confciencc  *,  for 
 this  wholly  depends  upon  the  knowing,  in 
 which  of  the  three  Senfes  before  mention'd, 
 we  take  the  Word. 
 
 If  taken  in  the  firft  Senfe,  Confcience  i$ 
 that  natural  Faculty,  by  which  we  judge  of 
 our  Actions,  and  of  their  Confequences, 
 both  with  regard  to  our  Duty,  and  to  our 
 Salvation  which  depends  upon  it. 
 
 If  taken  in  the  fecond,  Confcience  is  an 
 aflemblage  of  thofe  pradical  Notices,  whe- 
 ther true,  or  falfe,  infiis'd,  acquired,  or 
 natural,  which  determine  us  in  the  Judg- 
 ments we  pafs  within  our  felves  upon  our 
 Adions  and  their  .Confequence. 
 
 Laftly,  if  taken  in  the  third  Senfe,  Con* 
 fcience  is  a  Judgment,  true  or  falfe,  by 
 which  we  proaou?ice  upoa  three  forts  of 
 
 Queftions^ 
 
Chap.  III.      R///^j(?/ Conscience,  15 
 
 Qucftionsj  upon  thofe  of  F^f?,  by  faying, 
 'tis  true,  or  falfe,  that  we  have  done,  or 
 omitted  fuch  an  Adion,  tipon  thofe  of 
 Rights  by  laying,  that  an  Aftion  done,  or 
 to  be  done,  is  Good,  Evil,  or  Indifferent  j 
 and  upon  thofe  which  belong  to  the  Confer 
 eiuences  of  our  Aftions,  by  laying,  they  arc 
 fuch  as  entitle  us  to  the  Love,  or  to  the 
 Hatred  of  God,  and  to  the  EfFeds  of  this 
 Love,  and  this  Hatred,  whether  Temporal 
 or  Eternal. 
 
 I  am  much  deceived,  if  thefe  three  Defini- 
 tions do  not  very  fufficiently  explain  the 
 Kature  of  Confcience  ^  yet  it  may  not  be 
 amifs  to  make  fomc  Refledions  upon  them, 
 in  their  Order. 
 
 In  the  firft  Definition,  when  1  affirm  Con- 
 fcience to  be  that  Natural  Faculty  by  which 
 we  judge  of  our  Actions,  I  exprefs  my  felf 
 thus,  that  I  may  keep  clear  from  the  Dif- 
 putes  of  the  Philofophers,  of  whom  fomc 
 will  have  the  Judgment  to  be  an  Ad  of  the 
 Underftanding,  others  a  Fundion  of  the 
 Will.  Which  foever  it  be  of  thefe  two  Fa- 
 culties that  Judges^  'tis  that  we  term  Con- 
 fcience. 
 
 It  is  neceflary  to  add,  that  Confcience  is 
 not  this  Faculty  confider'd  either  abfolutely 
 in  it  felf,  or  as  the  Principle  of  all  the 
 Adions  ]>roduc'd  by  it.  But  'tis  this  Facul- 
 ty, confider'd  as  judging  of  our  Adions,  and 
 of  their  Confequences. 
 
 I  lay,  of  our  Actions^  not  reftraining  the 
 Term  to  that  narrow  Scrife  which  it  bears 
 when  we  diftinguilh  b^ween  Adions, 
 Words  a^d  Thoughts,  but  ia  its  more  ex- 
 tended 
 
1 6  Off /'^  Nature^  and  the       Book  lo 
 
 tended  and  general  meaning,  as  it  compre- 
 hends all  that  we  think,  or  fpeak,  or  do. 
 
 1  fay  we  judge  of  thefe  Adions  with  re- 
 gard to  our  Duty,  and  to  our  Salvation 
 which  depends  upon  it^  becaufe  indeed^ 
 we  may  pafs  other  Judgments  on  thefe 
 Aftions  which  Ihall  by  lio  means  be  Ads  of 
 Confcicnce.  Thus  we  may  make  Refiedions 
 on  Natural  Philofophy,  Phyfick  or  Law,  &c. 
 But  thefe  Refiedions  have  no  affinity  with 
 Confcience,  at  leaft  in  the  prefent  accepta- 
 ti6n  of  the  Word. 
 
 Laftly,  I  fay,  Confcience  judges  as  well 
 of  the  Confequences  of  our  Adions  as  of  our 
 Adions  themfelves  ^  becaufe  thefe  are  pro- 
 perly the  two  Objeds  of  Confcience.  Th6 
 generality  of  Divines  conflder  it  only  with 
 regard  to  our  Adions.  But  'tis  certain,  that 
 it  pronounces  likewife  upon  ^  whatfoever 
 may  happen  to  us  by  means  of  our  Adions, 
 nothing  being  mote  common  than  to  fpeak 
 in  this  Senfe,  of  the  Terrors  and  Alarms  of 
 Confcience,  on  the  one  fide,  and  of  its  Tran- 
 quility and  Peace  on  the  other. 
 
 Upon  the  fecond  Definition  it  is  to  be  ob« 
 ferved,  that  in  the  Judgments  which  we 
 form  of  our  Adions,  or  of  our  State,  we  are 
 not  aiv^ays  guided  by  certain  and  indubita- 
 ble Knowledge.  Errors  and  Prejudices  are 
 things  which  too  frequently  miflead  us.  A 
 komamfi-y  for  inftance,  is  no  lefs  determined 
 to  worfhip  the  Hofij  by  the  Error  of  Tran- 
 fubftantiation,  which  he  has  imbib'd,  than 
 he  is  to  worfhip  God  by  that  folid  and  cer» 
 tain  Perfwafipn  which  he  has  concerning  the 
 NecefFity  of  this  Duty.     He  follows  the 
 
 Didates 
 
Chap.  III.     Rules  of  CoKsciEi<icE.  17 
 
 Didates  of  his  Confcience  in  both  Cafes  ^ 
 but  with  this  difference,  that  in  the  firft  he 
 fuffers  himfelf  to  be  perverted  by  an  abufed 
 Confcience  -^  in  the  fecond,  he  is  guided  by 
 a  Confcience  truly  right  and  well  inforin'd. 
 This  induced  me  to  fay,  that  Confcience, 
 in  the  fecond  Senfe,  was  an  afTcmblage  of 
 thofe  Notices,  true,  or  falfe,  which  deter- 
 mine us  in  the  Judgments  we  make  of  our 
 Adions. 
 
 .  I  added,  that  thefe  Notices  might  be 
 either  infus'd,  acquir'd,  or  Natural.  By  the 
 infufed,  I  mean  thofe  which  we  derive  from 
 Faith,  being  perfwaded  that  this  Virtue  is 
 an  Effed  of  Grace,  a  Fruit,  and  Production 
 of  the  Holy  Spirit. 
 
 By  acquir'd  Notices,  I  mean  thofe  which 
 are  the  Fruit  of  Human  Labour  ^  fuch,  for 
 Inilance,  ^s  we  obtain  by  Reading  and  ?rie- 
 ditation.  I  call  thofe  Natural  Notices  which 
 are  common  to  all  Mankind,  and  in  reij^ed: 
 of  which  St.  Paul  affirms,  that  the  Gentiles  do 
 by  Mature  the  things  contained  in  the  Larvo^  and  Ronio  \i\ 
 JJjew  the  Work  of  the  Lnw^  written  in  their  ^4« 
 Hearts. 
 
 As  to  the  third  of  thefe  Definitions,  it 
 liiay  be  proper  to  intimate,  in  the  firft  place, 
 that  when  I  afRrm  Conf:ience  to  be  a  judg- 
 ment, I  do  not  take  this  latter  Word  as  it  is 
 ufed  in  common  Speech,  to  denote  the  Of- 
 fice of  a  Judge  pronouncing  upon  a  difput- 
 ed  Cafe.  I  know  'tis  ufual  to  fay,  that 
 Confcience  is  a  Judge,  a  Wituefs,  and  an 
 Accufer.  But  befides,  that  thefe  Expreffi- 
 ons  are  Metaph6rical,and  therefore  very  un- 
 fit to  enter  into  Definitions,   where  exad 
 
 B  propriety 
 
8  Of  the  Nature^  and  the       Book  I* 
 
 propriety  and  clearnefs  are  fo  neceflary  ^ 
 befides  this,  I  lay,  if  I  thus  ufed  the  Word, 
 I  could  only  apply  it  to  fome  particular  and 
 fpecial  Ads  of  Confcience  ,  whereas  I  ought 
 to  comprehend  them  All.  1  take  it  there- 
 fore in  the  Stnk  of  the  Schools,  as  it  im- 
 ports either  an  Affirmation,  or  a  Negation. 
 
 I  fay  this  Judgment  is  true,  or  falfe,  be- 
 caufe  there  is  a  twofold  Judgment,  the  one 
 right,  the  other  erroneous  ^  the  former  fuch 
 as  pronounces  agreeably  to  Truth  ^  the  lat- 
 ter fuch  as  misjudges,  declaring  that  which 
 is  Evil  to  be  Good,  or  that  which  is  Good  to 
 be  Evil. 
 
 I  fay  this  is  an  internal  Judgment,  or  fuch 
 as  we  pronounce  within  our  felves:  not  that 
 I  pretend  it  lofes  its  Kature  when  it  comes 
 to  be  outwardly  exprefled,  but  becaufe  I 
 would  obferve,  that  its  Effence  confills  in 
 being  inwardly  pronounc'd,  and  that  all  be- 
 iides  is  purely  accidental  to  it. 
 
 When  I  fay,  the  Confcience  pronounces 
 upon  three  Sorts,  or  Orders  of  Queftions, 
 I  refer  to  what  has  been  obferv'd  concerning 
 its  double  Objeft,  our  Adions,  and  that 
 which  may  happen  to  us  on  account  of  our 
 Adions.  Adions  are  of  two  Sorts  ^  fuch  as 
 have  been  done,  and  fuch  as  are  to  be  done. 
 'Tis  with  regard  to  the  firlt  Sort,  that  Con- 
 fcience is  fometimes  ftyled  an  Accufer,  a 
 Witnefs,  a  Judge,  and  an  Executioner. 
 'Tis  in  reference  to  the  fecond,  that  we 
 fometimes  flyle  it  a  Law  written,  or  graven 
 in  the  Heart,  an  Impreflion  of  the  Hand  of 
 God,  teaching  us  what  we  ought  to  perform^^ 
 and  what  to  avoid. 
 
 With 
 
Chap.  III.    R^/^i-c/ Conscience.  19 
 
 With  regard  to  the  former  kind,  or  to 
 paft  Adions,  Conrdence  pronounces  both 
 tipon  Fa^  and  Right.  As  to  FaU:^  it  decides 
 whether  it  be  true  that  we  have  done  fuch 
 an  Adlion,  or  have  not  done  it.  As  to 
 llightj  it  determines  the  Quality  of  our  A- 
 clions,  declaring  them  Good,  or  Evil,  or 
 Indifferent.  With  regard  to  future  Adions, 
 it  pronounces  only  upon  Right. 
 
 What  I  have  here  offer'd,  does  not  only 
 difcover  to  us  the  Nature  of  Confcience  m 
 general,  but  alfo  the  particular  nature  of 
 fome  of  its  Species.  For  thus,  w^e  diltin- 
 guifh  Confcience,  firfl  into  Right  and  Erro- 
 neons  \  arfti  fecondly,  into  Antecedent  and 
 Subfequent^  as  it  has  for  its  Objed  either  paft 
 Adions,  or  future.  But  now,  what  has 
 ht^xi  lately  faid  contributes  much  to  the 
 clearing  up  of  both  thefe  Divifions. 
 
 There  is  a  third  Divilion,  taken  from  the 
 Motives  that  determine  the  Confcience,  and 
 from  the  Imprefllon  which  they  make  upon 
 our  Mind.  For  in  fome  Cafes,  we  have  a 
 diflindt  apprehenfion  of  the  Truth  ^  in  o- 
 thers,  we  proceed  only  upon  Probability 
 and  Conjedure.  Others  again,  there  are, 
 in  which  the  equality  of  Reafons  on  both 
 fides  hinders  us  from  inclining  to  either. 
 And  laftly,  there  are  thofe,  in  which  tho' 
 we  embrace  one  fide,  and  have  folid  Reafons 
 for  our  fo  doing,  yet  we  are  ftill  under  fome 
 fear  and  apprehenfion  of  being  deceiv'd,  be- 
 caufe  fome  flight  and  petty  Reafons  conti- 
 nue to  flrike  upon  our  Mind,  to  which  we 
 allow  more  weight  than  they  deferve. 
 Hence  has  Confcience  been  divided   into 
 
 B  2  four 
 
no  Of  the  Nature^  and  the       Bookl* 
 
 four  Kinds*,  ^  firm  and  re folv'^d  Conscience ^ 
 a  probable  Confcience,  a  doubting  Confeience, 
 and  ^firupubm  Confcience. 
 
 Again,  fome  there  are  who  fright  them- 
 felves  with  mere  Phantoms  and  Shadow  of 
 Evil  ^  and  thefe,  we  fay,  are  Men  of  weak 
 and  tender  Confciences. 
 
 Some  are  naturally  difpos'd  to  judge  hard- 
 ly of  their  own  Adions  •,  thefe  are  timorous 
 Confciences.  Others,  on  the  contrary,  are 
 fcar'd  at  nothing,  nor  feel  the  leaft  remorfe 
 from  the  greateft  Irregi^larities.  Thefe  are 
 the  feared  Confciences  taken  notice  of  by  St. 
 Faul. 
 
 When  we  judge  favourably  of  oflr  Adions, 
 or  rather,  when  we  fo  judge  upon  fufficient 
 Fvcafon,  we  are  then  faid  to  have  a  good  Con- 
 ference, as  we  have  an  evil  Confcience,  when 
 we  condemn  our  own  Adions,  and  have 
 reafon  to  condem  them> 
 
 There  is  fcarce  any  one  of  thefe  Species 
 of  Confcience,  about  which  there  are  not 
 feveral  particular  Quellions  to  be  difcufs'd  ^ 
 but  fuch  ar  will  better  fall  in  our  way  here- 
 after. 'Tis  necelfary,  firft,  to  fpeak  of  that 
 which  affeds  them  all  in  common,  I  mearL, 
 the  Rules  v/hich  they  are  obliged  to  follow 
 in  their  Judgments. 
 
 CHAR 
 
Chap.  IV.      K«/f?Jt?/ Conscience.  21 
 
 CHAP.     IV. 
 
 Of  the  Rides  of  Confcience  ^  what  thefe 
 Rules  are  5  That  the  firft^  and  chief 
 of  them  is  the  Will  ofGed. 
 
 FRom  all  that  has  been  hitherto  faid,  it 
 appears,  that  Confcience  mult  necelTa- 
 rily  be  feated  in  one  or  the  other  of  thefe 
 three  things  ^  either  in  the  Judgment  which 
 we  mak€  of  our  Adions,  or  in  the  Faculty 
 which  pronounces  this  Judgment,  or  in  the 
 Light  which  it  follows  in  pronouncing :  So 
 that  Judgment,  we  fee,  is  always  eflential 
 to  Confcience. 
 
 The  Subjects  on  which  Confcience  pro- 
 nounces are  of  two  forts.  Some  there  are 
 which  appear  ^evid^ent  of  themfelves,  and 
 ftrike  upon  our  inward  Senfe  and  Percepti- 
 on, with  their  own  proper  Luftre.  There 
 are  others  more  obfcure,  and  farther  re- 
 moved from  ourDifcovery.  The  Confcience 
 wants  no  afliflance  or  direction  to  pronounce 
 upon  the  former,  it  is  fuificiently  guided  by 
 their  native  Evidence.  And  this  often  hip- 
 pens  to  it,  in  regard  of  Fad,  and  fometimes 
 alfo  with  refpeil  to  Right. 
 
 But  when  it  has  to  do  with  Subjects  of 
 the  latter  kind,  it  flands  in  need  of  fome 
 External  Light  to  conduct  it.  It  has  need 
 of  one  or  more  Rules  by  which  it  may 
 Iteer.  It  has  need  of  fome  ftanding  Law, 
 the  decifions  of  which  it  may  apply  to  thp 
 particular  Subjeds  that  come  under  its  Cog- 
 nifancc,  B  3  This 
 
22  Of  the  Nature^  and  the      Book  I. 
 
 This  is  what  may  efpecially  be  obferv'd 
 with  regard  to  Queftions  of  Right  ^  for  Ex- 
 ample, The  Point  in  debate  is,  Whether  an 
 Adion  done,  or  to  be  done,  is  Good,  Evil 
 or  Indifferent  ?  How  is  it  poflible,  that  the 
 Confcience  fhould  decide  in  which  of  thefc 
 Orders  or  ClaiTes  the  Action  is  to  be  plac'd, 
 if  it  have  not  f3me  tell  or  ftandard,  by  the 
 help  of  which  it  may  diftinguilh  thofe  of 
 any  one  Order,  from  thofe  of  the  other 
 two?  And  what  Mark,  what  Tell,  or 
 Standard  can  it  have,  whereby  to  make  this 
 pifcernment,  but  the  agreement  or  difagree- 
 ment  of  fuch  Adions  with  fome  Law,  the 
 obfervation  of  which  may  render  them 
 Good,  the  Tranfgrellion  Evil  ? 
 
 T  he  Rules  of  Confcience  therefore,  are 
 the  fame  with  thofe  of  Adion.  We  ought 
 .  to  follow  but  one  Light,  both  in  doing  and 
 in  pronouncing  upon  what  we  have  done,  or 
 are  about  to  do.  Thus  nothing  is  fb  high- 
 ly important  in  the  whole  Affair  of  Con- 
 fcience, as  a  full  underftanding  of  thofe 
 Rules,  to  which  it  Ihould  always  endeavour 
 to  conform  it  felf  ^  and  'tis  in  the  illultrati- 
 on  of  this  Point  only,  that  I  delign  to  em- 
 ploy the  remaining  part  of  this  firfl;  Book. 
 
 To  fpeak  properly  and  accurately,  our 
 
 Confcience  has  no  other  Rule  but  the  Will 
 
 of  God,  according  to  that  of  the  Prophet, 
 
 Ifai  viii,  "^^  ^^^  ^^^  ^^d  to  tl)e  Teftimony-^  if  they  ffeak 
 
 'J.O.  not  according  to  this  Wordj  it  is  hecaufe  there. 
 
 is  no  Light  in  them  *,  and  that  of  the  Apoftle^ 
 
 Jam,  iv.   Hiere  is  one  Lawgiver'^who  is  Ms  tofav^  md  to 
 
 J2»  defiroVo 
 
 In 
 
Chap.IV.     i?///i?/ cif  Con  SCIENCE.  2j 
 
 In  this  Apoftolical  Maxim,    the   latter 
 Words  declare  the  reaiba  of  the  former.    It 
 appears  that  God  alone  can  give  Laws  to 
 the  Confcience,    inafmuch  as  he  alone  is  a- 
 ble  to  deftroy  or  fave.    Indeed  it  would  be 
 inconfillent  with  good  Senfe,  to  affirm  that 
 he  was  capable  of  making  Laws,   if  he  had 
 not  power  to  take  Cognifance  of  their  Ob- 
 lervation,  or  Infradion,  and  to  reward  thofe 
 who  fhould  obey  them,    or  punifh  thofe  by 
 whom  they  fhould  be  contemn'd.    If  then, 
 there  be  any  Legiflator  to  whom  our  Con- 
 fcience  is  Subjed,    it  is  neceilary  that  this 
 Legiflator  fhould  infped,   and,  as  it  were, 
 read  our  Confcience,  and  be  fully  acquainted 
 with  all  its  Ads  and  Motions,  in  order  to 
 his  recompenfing  fuch  of  them  as  fhould  be 
 conformable,  and  the  avenging  fuch  of  tliem 
 as  fhould  be  oppofite  to  his  Laws.    But  fince 
 thefe  Ads,  and  thefe  Motions,  are  open  to 
 God  alone,  and  llnce  no  Power  but  his  is  fuf» 
 ficient  for  their  Reward,  or  Punifhment,  it 
 feems  manifeft,  that  to  Him  alone  the  Con^ 
 fcience  is  properly  and  diredly  under  fub« 
 jedion. 
 
 Yet  inafmuch  as  God  commands  us  to 
 yield  Obedience  to  others  ^  as  Children  to 
 their  Parents,  Servants  to  their  Mafters, 
 Subjeds  to  their  Sovereigns,  and  Chriftians 
 to  their  Spiritual  Guides  ^  it's  plain,  that 
 the  Will  of  Parents,  of  Mailers,  of  Princes 
 and  Magiftrates,  and  of  theGovernoursand 
 Pallors  of  the  Church,  are,  in  their  refpe- 
 ftive  Order  and  Manner,  fo  many  Rules  to 
 which  we  ought  to  iludy  a  conformity  in 
 
 B  4  our 
 
wmmmmmmmmmmm- 
 
 4 
 
 Oj  cheJSature^  .t/jdthe 
 
 BqqU  I. 
 
 in  our  Adions,  and  which  the  Confcience 
 ought  to  follow  in  its  Judgments. 
 
 Again,  fince  it  is  the  Will  of  God,  that 
 we  fhouid  keep  our  Promifes  and  Covenants^ 
 and  above  aii,  that  we  fhouid  religioufly  oh- 
 ferve  our  Oaths  ^  laftly,  iince  he  has  com- 
 manded us  to  make  Reparation  for  the  In- 
 juries we  have  done :  'tis  evident,  thatthefe 
 Promifes,  thefe  Covenants,  thefe  Oaths, 
 and  even  thefe  Injuries  do  each  of  them,  af- 
 ter their  proper  manner,  objige  our  Con- 
 fcience, and  compofe  another  Syftem  of 
 Rules  for  the  Government  of  our  Adtions. 
 
 The  Rules  of  Confcience  then,  are  of  twp 
 iinds.  Firit,  There  is  a  Primitive,  Origi- 
 nal, and  Independent  Rule,  which  binds  us, 
 of  it  felf,  and  by  its  own  proper  Authority : 
 Such  a  Rule  is  the  Divine  Will.  Secondly, 
 there  are  other  Rules  derived  from,  and  de- 
 pending on  this:  Such  is,  on  the  one  fide, 
 the  Will  of  thofe  whom  God  comm.ands  us 
 to  obey^  and  on  the  other  fide,  our  own 
 Engagement,  which  we  con  trad  by  Word, 
 or  Deed. 
 
 The  Subordination  of  thefe  Secondary 
 Rules  to  the  Primary  is  vifible  *,  becauf^ 
 >\  henfoever  the  Commands  of  Men,  or  our 
 own  Engagements,  interfere  with  the  Will 
 of  God,  and  lead  us  to  the  doing  of  thofe 
 things  which  difpleafe  Him,  they  ceafe  to  be 
 of  any  Validity  or  Obligation. 
 
 When  I  fpeakofthe  Will  of  God,  I  mean 
 !]ot  the  IVill  of  Decree  J  by  which  he  has  po- 
 iicively  refolv'd  to  do  this  or  that,  whether 
 by  himfelf  or  by  us.  This  Will  may  very 
 pi'opcrly  be  the  Rule  of  his  Aftions,  ac- 
 ■  "^ '    ■  - •  cording 
 
Chap.  V.     Rules  ^/Conscience.  2  5 
 
 cording  to  thatof  theScripture,//e<^of/7  what^ 
 foever  pleafeth  Him^  in  Heaven^  and  in  the 
 Earth '^  but  it  cannot  be  the  Meafure  of  ours, 
 becaufe  it  is  generally  unknown  to  Men : 
 We  are  then  only  oblig'd  to  conform  to  it, 
 when  it  difcovers  it  felfby  the  Event.  It 
 is  our  Duty  then  to  acquiefce,  with  a  pro- 
 found Humility,  in  all  the  Divine  Difpofals, 
 v/hether  agreeable  or  repugnant  to  our  own 
 Inclinations  and  Defires. 
 
 I  mean  therefore,  that  Will  of  Precept  or 
 Command,  in  which,  God  has  prefcribed  to 
 us  what  we  ought  to  do,  and  which  has  ra- 
 ther our  Duty  than  our  Adions,  for  its  pro- 
 per Objec't.  I  would  fay,  that  by  it  God 
 Wills  formally  and  immediately,  not  our 
 doing  what  he  commands  (for  then  our  O- 
 bedience  mufb  follow  necefTarily  and  infalli- 
 bly) but  our  being  obliged  to  do  it.  And 
 thus  'tis  Will  always  obtains  its  EfFed :  For 
 whatfoever  God  has  commanded,  it  is  our 
 Duty  to  perform,  whether  we  adually  per- 
 form it  or  not. 
 
 This  Will  is  the  conflant  and  inviolable 
 Rule  of  Aclion  to  the  Holy  Angels,  as  the 
 Pfalmill  teftifies  :  Blefs  the  Lord  ye  hts  Angels^  Pfal.  ciilo 
 that  excel  in  Strength ^    that  do   his  Command-  20,  21. 
 ments^  hearknlng  to  the  Voice  of  his  Word  :  Blefs 
 ye  the  Lord^  all  ye  his  Hofts^    ye   Miniflers   of 
 his  that  do  his  Fleafure,     The  fame  Will   was 
 a  Rule  of  Adion  to  our  Lord  himfelf,  a  Rule 
 to  which  He  fiibmitted  with  the  greateft 
 Alacrity  and  Joy.     My  Meat  (fays  he)  is  to  John  i\> 
 do  the  Will  of  my  Father  which  has  fent  me^  and  34* 
 1^  fini^}  his  \Vorh 
 
 And 
 
2  6  Of  the  Nature^  and  the       Book  I. 
 
 And  is  it  not  mofl:  highly  reafonable,  that 
 rve  fhould  conform  our  Adions  to  a  Rule, 
 which  now  direds  thofe  of  the  Angels,  as 
 it  once  did  thofe  of  our  Blefled  Saviour?  We 
 who  have  neither  thofe  Lights,  nor  that  In- 
 tegrity and  Holinefs  which  fhone  in  our 
 BiefTed  Redeemer,  or  which  adorn  thofe 
 Pure  and  Immortal  Spirits  ? 
 
 But  farther,  This  Will  is  mofl;  infinitely 
 Wife,  and  mofl  inflexibly  Jult ;  that  which 
 ever  follows  Juftice,  or  rather,  that  which 
 has  Jultice  for  its  conftant  and  neceffary  At- 
 tendant ^  infomuch,  that  we  mufl  be  guilty 
 of  a  manifefl  Contradidlion,  fhould  we  fup- 
 pofe  it  capable  of  Injuftice,  Obliquity  or  Ir- 
 regularity, in  any  one  of  its  proper  Ob- 
 jeds. 
 
 It  is  a  Will  tranfcendently  Good,  and 
 truly  Beneficial  to  thofe  whofe  Obedience  it 
 requires,  which  at  the  fame  time  that  it 
 renders  them  more  Virtuous  and  more  Ac-p 
 complifh'd,  renders  them  alfo  more  emi- 
 nently Happy  and  Bleffed 
 
 It  is  the  Will  of  a  Creator,  to  which  the 
 Creatures  ought  by  confequence  to  fubmit. 
 It  is  the  Will  of  a  Mailer,  and  fhall  the  Ser- 
 vant prefume  to  difobey  it  ?  It  is  the  Will  of 
 a  Father,  of  the  mofl  tender  and  indulgent 
 Father,  is  it  not  therefore  what  the  Chil- 
 dren are  oblig'd  mofl  gladly  to  embrace, 
 poll  dutifully  to  perform  ? 
 
 CHAP, 
 
'  I  - 
 
 Chap.  V.      /^tt/^Jt?/ Conscience.  27 
 
 CHAP.     V. 
 
 What  are  the  General  A&s  of  the  Di- 
 vine  Wm^ 
 
 THis  Will  of  God,  of  which  we  fpcak, 
 has  properly  but  three  General  Ads, 
 Commands,  Prohibitions,  and  Permifllons. 
 The  firft  oblige  us  to  do,  the  fecond  not  to 
 do,  the  third  leave  us  to  our  own  Choice  of 
 doing  or  not  doing.  The  Command  renders 
 an  Adion  Good,  the  Prohibition  renders  an 
 Adion  Evil,  the  Permiffion  caufcs  an  Adi- 
 on  to  become  Indifferent  *,  I  mean.  Indif- 
 ferent in  its  kind  ^  for  otherwife,  I  confels, 
 there's  no  deliberate  Adion,  which  confi- 
 dered  in  its  own  individual  Nature,  and 
 with  all  its  attending  Circumftances,  is  not 
 either  Good  or  Evil. 
 
 As  for  thofe  things  which  the  Church  of 
 Rome  is  pleafed  to  call  Evangelical  Counfds^ 
 iuch  as  propofe  to  Men  a  Perfedion  to- 
 wards which  it  is  good  indeed  to  afpire, 
 but  which  may  innocently  be  negleded,  we 
 ought  to  be  very  cautious  how  we  admit 
 them. 
 
 We  may  fuppofe  thefe  Counfels  to  be  Cii^ 
 reded  towards  a  double  Objed.  The  firft 
 is  a  degree  of  Virtue,  Piety  and  Holinefs, 
 more  eminent,  and  therefore  more  commen- 
 dable, and  more  pleafmg  to  God  than  an 
 Integrity  of  the  ordinary  height  and  ftan- 
 dard  \  and  yet  at  thp  f^me  time  of  fo  little 
 
 necelllty. 
 
28  OftheNAture^mathe       BookL  j 
 
 necefilty,  that  we  may  not  only  be  faved 
 without  acquiring  it;  but  may  even  volun- 
 tarily decline  and  reiinquifh  it  without  Sin. 
 The  fecond  is  a  State,  or  Condition  of  Life, 
 in  it  felf  neither  agreeable,  nor  oppolit€  to 
 the  Will  of  God,  yet  ufeful  and  profitable 
 to  Salvation,  as  affording  means  of  avoiding 
 or  overcoming  divers  Temptations,  and  fa- 
 cilitating our  obfervaiAoa  of  thofe  Duties 
 which  God  has  exprefly  enjoyn'd. 
 
 If  v\re  refer  them  to  the  firftObjed,  as  the 
 Dodors  of  the  Church  of  Rome  really  do, 
 there's  a  manifeft  Contradidion  in  thisHy- 
 pothefis.  It  being  moft  certain,  that  theres 
 no  degree,  no  part  of  Goodnefs  and  Holi- 
 nefs,  which  is  not  neceiTary  by  the  NecefTity 
 of  Precept,  or  which  we  can  fafely  and  inno- 
 cently decline. 
 
 Even  Perfedion  it  felf,    that  Perfedion 
 J  mean,  which  is  not  to  be  poITefs'd  but  in  a 
 heavenly  State,  is  yet  neceffary  in  thisSenfe. 
 According  to  that  Command  of  our  BlelTed 
 ?v!att  V,    Saviour  :  Be  ye  therefore  PerfeU^  as  your  Fa- 
 4^'  ther  which  is  in  Heaven  is  PerfeB  j  as  alfb   ac- 
 
 cording to  St.  Faiir%  Difcourfe  to  the  Philip- 
 Fhihp.iv.  pl/^jjs  :  Whatfoever  things  are  true^    whatfiever 
 *  ^*  things  are  honeft^    whatfoever  things  are  jtifl^ 
 
 whatfoez'er  things  are  pure^  whatfoever  things 
 are  lovely  ^  whatfoever  things  are  of  good  report  -j 
 if  th^re  be  a7iy  virtue^  if  there  he  any  praife^ 
 think  on  thefe  things.  Thofe  things  which  y& 
 have  both  learned  and  received.^  and  heard  and 
 feen  in  rne^  do^  and  the  God  of  Peace  Jliall  be  with 
 you. 
 
 If  that  Perfedion,  at  which  no  Man  ever 
 srriv'd  upon  Earth,  be,  in  this  Senfe,  ne- 
 
 ceflarYj 
 
Chap.V.       Rules  of  Co^sciE^CE,  2c; 
 
 eeilary,  much  more  that  which  is  attainable 
 by  the  ordinary  Succours  of  Grace,  and 
 which  manyPerfons  do  adually  attain?  How 
 can  we  be  difpens'd  with,  for  not  afpiring 
 after  this,  nay  for  adually  abandoning  and 
 renouncing  it  ?  Who  is  there  that  does  not 
 difcern  a  manifeft  default,  an  infupportablc 
 Irregularity  in  fuch  a  Procedure  ? 
 
 To  ad  after  this  manner,  is  it  not  to  Sin 
 againft  our  felves  ?    For  is  it  not  true,  that 
 our  real  Interefl   obliges  us  to  negled  no- 
 thing that  may  render  us  more  accomplifh'd 
 and  excellent  ?    And  is  it  not  true,  at  the 
 fame  time,    that  nothing  can  render  us  fo 
 excellent  and  accomplifh'd  as  Holinefs  ?  'Tis 
 therefore  no  lefs  than  deceiving  and  betray- 
 ing our  felves,  deferting  our  bell  Interelt, 
 and  tranfgreffmg  the  Laws  and  Maxims  of 
 Self-love,  to  lee  and  know  a  degree  of  San- 
 dity  which  we  might  acquire,  and  yet  which 
 we  voluntarily  pafs  by. 
 
 For,  indeed,  we  have  either  fome  Reafon 
 for  fuch  a  Neglecl,  or  we  have  not.    If  we 
 have  not,  we  are  highly  culpable :  nothing 
 being  more  contrary  to  Reafon,  than  to  do 
 any  thing  without  Reafon.    If  we  have  any 
 Reafon,  it  is  certainly  a  bad  one  ^    for  it 
 muft,  ofnecelTity,  be  taken  from  fome  tem- 
 poral Intereft,  fince  our  Spiritual  Welfare 
 cannot  but  excite  us  to  make  all  pofTible  ad- 
 vances in  Piety.     But  would  it  not  be  a  mi- 
 ferable  Blindnefs,  or  rather  a  wicked  Pro- 
 fanenefs,  to  pay  more  regard  to  a  Temporal 
 Intereft  of  what  kind  foever,  than  to  Piety^ 
 in  any  part,  ia  any  pofllble  Degree  ? 
 
 L  Eeiid^>,- 
 
jo  Of  the  Nature yd^d  the       BookL 
 
 Befides,  the  more  we  go  on  and  excel  in 
 Goodnefs,  the  more  we  confirm  and  enfure 
 our  own  Salvation,  the  farther  we  are  remov'd 
 from  the  danger  of  Eternally  Mifcarrying* 
 And  does  not  Interell  oblige  us,to  do  all  that 
 lies  in  our  power  to  fave  our  felves^  nay  to  pre- 
 vent the  lofing  our  felves,  and  being  caft  away? 
 
 Have  we  a  ftrong  Defire,  and  hearty 
 Wifh,  to  fucceed  in  any  Defign  ;  and  do  we 
 not  undertake  an  hundred  things  which  are 
 really  of  no  ufe,  in  order  to  it,  provided  we 
 do  not  know  them  to  be  thus  ufelefs?  How 
 then  can  we  be  allow'd  to  forbear  that, 
 which  as  it  is  greatly  advantageous,  fo  its 
 advantage  and  confequence  is  fully  known 
 and  apprehended  by  us  ? 
 
 This  way  of  proceeding  would,  therefore, 
 be  a  breach  of  our  Duty  towards  our  felves^ 
 but  what  is  much  more,  it  would  be  a  Sin 
 againll  God :  for  we  are  bound  to  do  all  that 
 pofTibly  we  can  to  pleafe  him  ^  and  if  being 
 afliir'd  that  fuch  an  Adion  is  agreeable  to 
 bim,  we  yet  negled  to  perform  it,  hereby 
 "we  declare,  that  our  love  towards  him  is  but 
 weak  and  cold,  which  cannot  but  be  highly 
 criminal  in  Perfons  whom  fo  many  Conli- 
 derations  engage  to  love  God  with  their 
 whole  Hearts. 
 
 Nothing  is  more  efTential  toLove,  than 
 the  Dellre  and  Endeavour  of  pleafmg,  tcf 
 our  utmoft  Ability,  the  Party  beloved.  To 
 know  that  by  fuch  a  performance  we  fhall 
 gam  a  greater  degree  of  AfFecl;ion  in  return, 
 and  yet  to  omit  it,  is  to  fhew  that  our  own 
 Affection  cannot  be  confiderable.  And  hy 
 confequence  to  ad  thus  with  regard  to  the 
 
 L0Y@ 
 
Chap.  V.       /l«/^/(?/CoNSciENCE.  ji 
 
 — — \ 
 
 Love  of  God,  is  to  demonftrate  that  the 
 Love  we  entertain  for  him  is  but  faint  and 
 languid,  and  therefore  very  different  from 
 that  which  both  the  Law  and  the  Gofpel 
 command. 
 
 We  may  apply  to  the  fame  Argument 
 what  I  but  now  obferved,  concerning  the 
 Reafons  which  hinder  us  from  doing  an 
 Adion,  which  we  know  to  be  conformable  to 
 the  Divine  Will.  Thefe  Reafons  are  ever 
 drawn  from  fome  Temporal  Interell  -^  but  if 
 fuch  an  Intereft  be  fufficient  to  withhold 
 us,  do  we  not  vifibly  prefer  it  to  the  delire 
 of  pleafing  God,  and  of  doing  that  which  is 
 acceptable  to  him  ?  And  to  prefer  fuch  an 
 Intereft  to  the  defire  of  pleafing  God,  can 
 this  be  to  love  God  ibveraignly  and  above 
 all  things,  as  we  muft  of  neceffity  do,  if  w^e 
 would  avoid  the  imputation  of  Sin  ? 
 
 In  this  refpeft  therefore,  whatfoever  is 
 Holy,  Juft,  and  Well-plealing  to  God,  is 
 alfo  neceflary  to  us^  and  that  which  m-- 
 Itruds  us  in  it,  ought  to  be  confidered  not 
 as  a  Counfel,  but  as  an  abfolute  and  peremp- 
 tory Command,  the  violation  of  which  is 
 properly  finful. 
 
 As  to  the  fecond  Notion  which  we  may 
 form  of  thefe  pretended  Counfels,  I  acknow- 
 ledge there  may  be  fome  States  and  Condi- 
 tions more  commodious  than  others  ^  I  ac- 
 knowledge there  are  fome  which  give  a 
 greater  facility  of  performing  certain  Du- 
 ties, and  afford  a  better  ihclter  againil  cer- 
 tain Temptations :  fuch  is  the  ftate  of  Celi- 
 bacy, according  to  St.  Paul  *,  but  then,  there 
 are  four  things,  which  we  may  with  aflurance, 
 pronounce  on  this  Subjeft,  "       fir  ft. 
 
'aI 
 
 Of  the  Nature^  and  the       Book  I. 
 
 Firll,  There's  a  great  deal  of  difference 
 between  faying  that  fuch  a  particular  State 
 is  more  convenient  in  fome  Refpeds,  and 
 faying  that  'tis  in  it  felf  more  holy,  and 
 more  agreeable  to  the  Divine  Will,  than 
 another  with  which  it  is  compared  ^  St.  Taut 
 may  have  declared  the  former,  but  'tis  cer- 
 tain he  has  not  affirm'd  the  latter. 
 
 In  the  fecond  place,  I  fay,  there's  no  State 
 which  in  giving  us  a  facility  of  performing 
 certain  Duties,  and  in  Iheltering  us  from  cer- 
 tain Temptations,  does  not  at  the  fame  time 
 expofe  us  to  fome  other  Temptations,  and 
 render  the  obfervance  of  fome  other  Duties 
 much  more  difficult. 
 
 I  fay,  in  the  third  place,  we  may  poffibly 
 find  our  felves  under  fuch  Difpofltions,  and 
 in  fdch  Circumftances,  as  that  the  advan- 
 tages of  this  State  fhall  villbly  exceed  what- 
 ever may  be  incommodious  or  dangerous 
 in  it,  as  on  the  contrary  we  may  find  our 
 felves  under  fuch  Difpofltions,  and  in  fuch 
 Circumftances,  as  that  the  fame  State  fhall 
 expofe  us  to  more  Dangers  than  it  can  bal- 
 lance  by  its  Advantages. 
 
 Laftly,  I  fay,  when  we  find  our  felves  in 
 the  former  of  thefe  Cafes,  we  are  obliged  to 
 prefer  this  advantageous  State,  and  cannot 
 decline  it  without  Sin  ^  becaufe  we  may  be 
 faid  properly  to  Sin,  as  often  as  we  omit  any 
 thing  in  our  power  which  might  conduce  to 
 the  Honour  of  God,  and  to  our  own  Salva- 
 tion. 
 
 For  Example,  fuppofe  a  Man  to  know 
 that  by  continuing  in  Celibacy,  he  fhall  be 
 able  more  to  advance  the  Glory  of  God  and 
 
 Ms 
 
Ghap.  V.      Rules  of  CoNsciEiiCE,  jj 
 
 his  own  Salvation,  and  to  labour  more  ef- 
 fedually  towards  both  than  he  could  in  a 
 married  Life,  I  am  of  Opinion  that  fuch  a 
 Man  Sins  if  he  Marries,  as  not  doing  aH 
 that  vvhich  the  Zeal  he  ought  to  have  for 
 the  Glory  of  God,  and  the  Care  he  ought  to 
 take  of  his  own  Salvation  required  at  his 
 Hands. 
 
 Thus,  altho'  Celibacy  confider'd  in  it  felf 
 be  no  way  neceflary,  it  may  yet  become  fo^ 
 upon  fome  occafions,  and  by  reafon  of  the 
 impoflibility  which  we  may  be  under  of  per- 
 forming in  a  married  State,  j[bme  things  to 
 which  we  are  indifpenfably  oblig'd. 
 
 All  this  depends  upon  a  Truth,  which  1 
 believe  will  not  be  contefted.    It  is,  that 
 whenever  an  Adion  indifferent  in  its  kind 
 proves    neceflary   to  the  doing    of  what 
 God  has  commanded,  or  to  the  a  voiding  t^f 
 what  he  has  forbidden,  this  indifferent  Adi- 
 on  changes  its  Nature,  and  becomes  Good 
 to  fuch  a  degree,  that  the  omiffion  of  it  is 
 Criminal.    For  Inftance,    To  Ipeak  is  an 
 Adion  indifferent  in  its  kind,    and  confe- 
 quently  Silence  is  in  its  felf  lawful  and  in- 
 nocent J  yet  there  are  fome  Occalions  on 
 which  it  may  ceafe  to  be  fo,  and  may  be 
 rendered  culpable  and  vitious  ^  as  at  a  jun- 
 dure  when  fomething  which  God  has  com- 
 manded cannot  be  done  without  fpeaking, 
 and  yet  the  obfervance   of  this  Command 
 cannot  be  deferred.     I  have  an  opportu- 
 nity of  inftruding  an  ignorant  Perfon,   of 
 cenfuring    one  that  is  Irregular,    of  com- 
 forting   one   in   Afhidion,      which    I   am 
 bound  not  to  pafs  by.    I  can  do  neither  bt 
 
 C  thefe 
 
*m   »a>  »»a» 
 
 J  4  0/f/?^  Nature,  and  the       Book  I. 
 
 • —         '»      _____ . 
 
 thefc  three  things  without  fpeaking  *,  I  can- 
 not therefore  be  filent  without  finning,  not 
 becaufe  Silence  is  Evil,  or  Sinful  in  its  kind, 
 nor  becaufe  fpeaking  is  in  it  felfGood,  and 
 agreeable  to  the  Divine  Pleafure  ^  but  only 
 becaufe  the  latter  now  offers  it  felf  to  me 
 as  the  Means  of  performing  that  which  God 
 has  enjoined. 
 
 I  might  produce  endiefs  Examples  of  the 
 like  Nature,  but  fhall  not  dwell  upon  them, 
 it  being  too  eafie  a  Task  for  any  Man  to 
 frame  them  to  himfelf.  I  ihall  only  fay,  'tis 
 the  lame  in  the  Cafe  of  Celibacy,  which  is, 
 no  doubt,  of  it  felf  indifferent,  becaufe  o- 
 therwife  Marriage  would  be  in  it  felf  a  Sin, 
 as  it  certainly  is  not.  But  how  indifferent 
 foever  it  is  in  its  kind,  it  may  prove  more 
 ferviceablethan  Marriage  to  the  advancement 
 of  God's  Glory  and  of  our  own  Salvation, 
 which  depends  upon  our  prefent  Circum- 
 ftances  and  Condition.  If  we  believe  it  to 
 be  thus  ferviceable,  it  then  commences  ne- 
 cellary,  and  we  cannot  enter  upon  a  Con- 
 jugal State  without  a  breach  of  Duty.  The 
 Reafon  is,  becaufe  the  Glory  of  God,  and 
 the  Salvation  of  our  Souls,  engage  us  to 
 contribute  our  utmoft  towards  the  promo- 
 tion of  them  both,  and  not  to  contribute 
 our  utmoff  is  directly  Sinful.  So  that  this 
 Cafe  has  no  Affinity  with  the  Counfels  which 
 fome  Men  fpeak  of,  and  the  obfervance  of 
 which,  they  tell  us,  is  Commendable,  and 
 yet  the  omiffion  of  them  Innocent. 
 
 I  fhall  conclude  with  this  Dilemma,  which 
 perhaps  will  not  eafily  admit  of  a  Reply* 
 Either  the  obfervance   of  thefe  fuppofed 
 
 Counfels 
 
Chap.  VI.       K^/^-j  ^/Conscience.  j^ 
 
 )  Counfels  is  an  effed  of  the  Love  of  God,  or 
 it  proceeds  from  fome  other  Caufe.  If  it 
 pfocced  from  any  thing  belides,  'tis  impof- 
 iible  the  Action  fhould  be  good,  fmce  'tis  the 
 very  EfTence  of  a  good  Action  to  have  the 
 Love  of  God  for  its  Motive  and  Principle. 
 If  it  be  the  EfFed  of  the  Love  of  God,  then 
 'tis  an  Adiofl  commanded,  and  abfolutely 
 neceflary.  For,  as  the  highefl  Efforts  of 
 this  Love  are  of  ftrid  and  indifpenfable  Ob- 
 ligation, fo  muft  every  thing  be  which  the 
 fame  Love  engages  us  to  perform. 
 
 Upon  the  whole  then,  there  are  no  Coun- 
 fels of  that  Order  and  Nature,  which  the 
 Church  of  Roms  fo  much  extolls,  and  that 
 Will  of  God  which  is  the  grand  Rule  of 
 our  Duty,  has  no  other  A6ls  but  thofe  three^ 
 which  I  before  reckoned  up,  of  Commands^ 
 Prohibitions  and  Permiflions.  Nothing  re- 
 mains but  that  we  endeavour  to  learn,  by 
 what  ways  we  may  come  to  the  Knowledge 
 of  this  Will  j  the  Confideration  of  which  ig 
 the  Subjedl  of  two  following  Chapters. 
 
 CHAP.    VIo 
 
 Whether  the  Light  of  Nature    can  /V- 
 ftru^  us  in  the  Will  of  God  .<? 
 
 THefe  are  two  General  Ways  whereby 
 we  may  attain  to  the  Knowledge  of 
 the  Divine  Will,  Natural  Light,  and  Reve- 
 lation. 
 
 C  2  I  do 
 
}6  Of  the  Nature^  and  the       Book  I. 
 
 I  do  not  here  examine  what  this  Natural 
 Light  precifely  is ^  I  am  little  concern'd  whe* 
 ther  it  ought  to  be  plae'd  in  certain  Ideas, 
 connate  with  us,  and  ftamp'd  by  God  upon 
 our  Soul  at  its  firft  ProdudioH  ^  or  in  fuch 
 Marks  afnd  Traces,  as  fome  particular  Im- 
 prefilons  leave  upon  the  Brain,  or  in  a  bare 
 temper  of  Mind  difpbling  us  to  be  ftruck 
 ■witn  the  Evidence  of  external  Objecl:s,  pre- 
 fenting  themfelves  to  us.  Thefe  Queftions 
 do  by  no  means  belong  to  our  prefent  Con- 
 fideration,  nor  have  any  thing  in  them  which 
 ought  to  ftop  us  ill  our  way.  "Tis  enough  if 
 we  underlland,  that  this  Light,  whatfoever 
 it  be,  affords  us  fome  knowledge  of  the  Will 
 of  God :  and  fo  fer  there  is  no  manner  of 
 difficulty. 
 
 Indeed  St.  F aid  affirms  one  thing  to  be  dif- 
 coverable  by  this  Light,  which  feems  much 
 inferior,  in  point  of  Evidence,  to  many  o- 
 thers  of  its  Information^.  It  is  the  diffe- 
 rence of  that  Care  and  Management  dlow'd 
 to  the  two  Sexes  in  refped  of  their  Haire 
 
 1  Cer,  xi.   J^oes  not  even  Nature  it  felf  teach  you^  (fays  he 
 
 2  4->  15*      to  the   Corinthians)  that   if  a  Man  have  long 
 
 Hair  it  is  a  Shame  -unto  him  ?  But  if  a  Womaft 
 have  lon<T  Hair^  it  is  a  Glory  ^o  her* 
 
 But1:he  fame  Apoftle  exprelTes  himfelf 
 wkh  more  fulnefs  and  ftrength,  in  refpeft 
 -^cm.i.  19.  of  the  knowledge  of  God.  He  fays,  That 
 which  ynay  he  hnown  of  G^d  is  manifeft  to  the 
 Gentiles^  for  God  has  JJjewn  it  unto  them.  He 
 fays,  The  Gentilesy  which  have  not  the  Law-^ 
 do  hy  Nattire  the  thingf  contained  in  the  Law^ 
 and  having  ?wt  the  Law-^  are  a  Law  unto  them" 
 fives  ;  becaufe  They  fl-j«w  the  Work  of  the  Laip 
 
 writt-e/t 
 
 P.gm^  II. 
 
 ^i 
 
 ii 
 
Chap.  VI.     R«/^/ (/Conscience.  j7 
 
 written  in  their  Hearts^  their  Confidence  alfo 
 bearing  witnejs^  and  their  Thovghts  the  mean 
 time  acciifing  or  elfe  excufng  one  another. 
 
 We  fuppofe  this  Light  to  have  fhone  moll 
 pure  and  lively  in  the  firft  Man,  during  his 
 State  of  Innocence,  and  to  have  difclofed  to 
 him  a  multitude  of  things  which  efcape  the 
 Knowledge  of  his  Pofterity.  But  'tis  no  lefs 
 difficult  than  unneceflary  to  apprehend  what 
 degrees  it  then  bore,  and  to  what  compafs 
 it  extended  its  Luftre.  'Twill  be  of  much 
 greater  Importance  to  us,  to  know,  what 
 Difcoveries  it  is  ftill  able  to  make  in  this 
 Condition  to  which  Sin,  and  the  Elfedls  of 
 Sin  have  reduced  Mankind.  And  this  ought 
 to  be  the  Subject  of  our  prcfcnt  Enquiry  and 
 Explication. 
 
 We  may,  in  the  firfl:  place,  be  afTur'd, 
 that  under  our  corrupted  State,  this  Light  is 
 Itill  fufficient  to  render  us  wholly  inexcuf- 
 able  in  linning,  whether  it  lets  us  fee  the 
 Evil  of  the  Sin  which  we  commit,  or  con- 
 ceals it  from  our  View.  This  is,  at  leaft, 
 its  EfFed,  when  it  might  have  inform'd 
 us,  had  wc  taken  care  faithfully  to  confult 
 it,  and  diligently  to  follow  its  Diredions, 
 St.  Faul  teaches  thus  much  in  the  former  of 
 the  two  Paflages  but  now  cited  ^  for  having 
 obferv'd  that  that  the  invifibU  things  of  Cody 
 eveyi  his  Eternal  Power  and  Godhead^  are  clear^ 
 ly  feen^  or  are  villble,  as  it  were,  to  the 
 Eye  j  he  fub joins  this  Inference  :  S9  that  they 
 are  without  excitfe. 
 
 It  is  certain,  in  the  fecond  place,  that  this 
 Light  fufftrs  us  to  remain  ignorant  of  a  muU 
 titude  of  things  which  we  are  yet  obliged  to 
 
 C  3  kaowi 
 
5  8  Of  the  Nature^  and  the      Book  L 
 
 know,  on  which  account  the  Scripture  fb 
 often  Ipeaks  of  the  Darknefs,  the  Errors, 
 the  Ignorance  that  are  in  us^  acquainting 
 us  at  the  fame  time,  that  God  has  provided 
 us  a  Remedy  for  them  all,  by  vouchfafing  us 
 the  double  Light  of  his  Grace,  the  one  ex- 
 ternal in  his  Word,  the  other  internal  by 
 Ills  Spirit. 
 
 But  to  explain  all  this  a  little  farther,  'tis 
 necefiary  we  obferve,  that  there  are  two 
 ways  of  uling  and  applying  thefe  feeble  re- 
 liques  of  Katural  Light.  Firft  to  confult 
 this  Light  only,  and  to  content  our  felvcs 
 with  the  Truths  it  difplays  to  us,  together 
 with  theConfequences  deducible  from  thewc 
 Secondly,  by  the  help  of  this  Light  to  rea- 
 fon  upon  thofe  Truths  which  we  do  not 
 owe  to  its  Difcovcry,  but  to  the  Benefit  of 
 Revelation. 
 
 The  former  Ufe  is  reftrained  to  very  nar- 
 row Bounds*  We  may,  I  confefs,  by  this 
 means  arrive  at  the  Knowledge  of  fome  ifew 
 Duties*,  we  may  perceive  fome  part  of  that 
 which  is  more  efpecially  Criminal  in  the  op- 
 pofite  Irregularities.  But  then  we  fhall 
 continue  Strangers  to  thereditudeofmany 
 Duties,  and  to  the  obliquity  of  many  Sins : 
 Rom.  vii,  according  to  that  of  St.  Taul^  I  had  not  known 
 7«  Ltifi-^  exceft  the  Law  had  fald^  thou  Jhalt  not 
 
 Covet. 
 
 Natural  Light  will,  perhaps,  induce  us 
 to  think,  that  God  without  Injuftice  might 
 prefcribe  to  us  certain  Laws  ^  but  it  will 
 by  r.D  means  convince  us,  either  that  thefe 
 Laws  were  ncceiiary  to  be  given,  or  that  he 
 has  aftually  given  them,  or  that  fuppofing 
 
 them 
 
Chap.  VL       Rules  of  Consciekce.  J9 
 
 them  to  have  been  given  by  him,  it  fhould 
 be  impoflible  for  him  to  excufe  us  from  the 
 necelTity  of  obferving  them.  ' 
 
 It  may  fatisfie  us  that  certain  ExceiTes  are 
 highly  criminal  in  Ibme  particular  Cafes  ^ 
 but  it  will  not  be  able  to  difcern,  that  the 
 fame  ExceiTes  are  blameable  in  other  Cafes, 
 no  lefs  compris'd  under  tho^  Prohibition  of 
 the  Legiflator. 
 
 Hence  it  has  come  to  pafs,  that  fuch  as 
 have  been  guided  by  no  other  Light  have 
 fallen  into  fo  grofs  and  dangerous  Miftakes, 
 as  appears  by  the  Example  of  the  wifelt  and 
 moft  learned  among  the  Heathens,  who 
 have  left  behind  them  a  thoufand  Extrava- 
 gancies and  Abfurdities.  Hence  the  Scrip- 
 ture reprefents  them  as  Men  who  were  in- 
 deed Blind,  and  whofe  whole  Life  was  but 
 a  continual  wandring  in  the  Dark.  Thus 
 St.  Paul  exprefTes  himfelf  to  the  Efheftans  : 
 This  I  fay  therefore  and  teftify  in  the  Lord^  J^ph.W.iy^ 
 that  ye  henceforth  walk  not^y  as  other  Gentiles  ^"^'^9* 
 walk  J  in  the  vanity  of  their  Ji^ind*  Having  th9 
 IJnderflanding  darkened^  being  alienated  from 
 the  Life  of  God-y  thro^  the  Ignorance  that  is  in 
 them^  becaufe  of  the  blindnefs  of  their  Heart, 
 Who  being  pafi  feelings  have  given  themfelves 
 over  unto  Lafcivioj^fnefs^  to  work  all  lynclean" 
 nefs  with  greedinefs. 
 
 Nor  is  this  ail,  but  we  have  ftill  fome- 
 what  to  obferve,  which  is  more  v/onderful 
 and  furprizing.  There  are  a  great  many 
 Divine  Laws  infeparably  conneded  to  that 
 which  we  Style  the  Law  of  JSatme,  and 
 therefore  belonging  to  the  Order  ofthofe 
 the  Equity  of  which  ought  to  appear  by  Na- 
 
 C  4  tural 
 
40  0ftheN4ture^andthe      BpokX 
 
 tural  Light  •,  while  yet  Chriftiansj  1  might 
 Jay,  the  moft  enlighten'd  and  moft  know« 
 ing  Chriftians  ar?  not  able  to  penetrate  and 
 comprehend  their  true  Rcafons*  I  might 
 juftifie  my  Affertion  by  many  Examples^ 
 but  Difficulties  would  arife  on  this  Subjefl: 
 which  could  not  bcremoyed  without  along 
 gnd  particular  Difcourfe. 
 
 The  firft  ufe  of  Natural  Light  is,  there^ 
 fore,  very  ftfeight  and  confin'd,  but  the 
 fecond  is  far  otherwife.  Revelation  fupplies 
 us  with  a  very  conliderable  Fund  of  Princi- 
 ples, from  which  the  Light  of  J^ature  may 
 draw  indubitable  Confequences,  provided  ia 
 drawing  them  it  follows  the  Rules  which  it 
 felf  has  eftablifh'd,  and  the  neccflity  of  which 
 it  finds  by  its  own  Obfervations.  The  man- 
 ner how  this  is  performed  we  Ihall  fee  in  thp 
 .  next  Chapter. 
 
 Tho'  I  have  advanc'd  nothing  here  but 
 what  a  thoufand  Authors  have  faid  before 
 me^  yet  fome  Exceptions  have  been  taken, 
 to  which  it  may  not  be  inconvenient  to  re- 
 ply. But  firft  it  feems  necelFary  to  explain 
 my  felf  a  little  farther  than  I  have  hither- 
 to done. 
 
 I  declare  firft  of  all,  that  by  Natural 
 Light  I  underfland  that  Faculty,  Power  or 
 Apt'tude,  which  God  have  given  to  all  Men, 
 of  difcerning  Truth  from  Faifliood,  and 
 Good  from  Evil, 
 
 That  all  Perlpns  exercife  fuch  a  difcern- 
 ment,  each  after  his  manner,  is  what  I  take 
 for  granted,  and  what  I  fee  no  necelTity  of 
 proving.  Experience  is  a  full  and  fufEcient 
 Atteftation  of  this :  thef e  being  no  Perfoa 
 
 fo 
 
Chap.  VI.     i?«/^;  ^Conscience.  41 
 
 fo  groily  ignorant  or  ftupid,  as  not  to  diftin- 
 guifh,  in  his  own  way,  many  Truths  from 
 many  Falflioods,  many  things  which  are 
 Good,  cither  Naturally  or  Morally,  from 
 many  things  that  are  Evil. 
 
 Take  a  Man  of  the  moft  unlikely  Capa- 
 city, and  ask  him  whether  he  does  not  ap- 
 prehend fome  difference  between  thefe  two 
 propolitions,  One  and  One  are  Two ;  One  and 
 One  are  not  Two^  he'll  anfwer  without  demur, 
 th^t  the  firft  Propofition  is  true,  and  the  fe- 
 cond  falfe.  And  he'll  pafs  the  very  lame 
 Judgment  on  thefe  Contradictions,  A  Son 
 QUght  to  Honour  his  Father  :  A  Son  ought  to  Dif" 
 loonour  and  Defpfe  his  Father ^ 
 
 All  Men,therefore5all,at  leaft,in  whom]SIa- 
 ture  is  not  extind^  are  able  after  fome  fort, 
 and  in  fome  degree,  to  diftinguifh  betweea 
 True  and  Falfe,  Good  and  Evil.  They  mult 
 by  confequence  have  fome  Means,  fome  In- 
 ftrumpnt,  of  thus  diftinguifiiing.  And  this 
 \s  v/hat,  after  a  multitude  of  Authors  of 
 all  Sefts,  I  ftylc  Natural  Light. 
 
 I  call  it  a  Lighty  and  at  the  lame  time  I 
 confefs  that  this  Term  being  Metaphorical, 
 has  fome  little  Inconvenience.  But,  befid^s 
 that,  I  can  find  none  more  proper,  it  feems 
 clear  and  intelligible  enough,  not  only  as 
 being  very  familiar^  but  likevyife  becaufe  e^ 
 very  one  perceives  the  reafon  of  the  Meta- 
 phor. For  Apprehenfion  is  to  the  Soul 
 what  Seeing  is  to  the  Body.  As  therefore 
 we  have  need  of  Light,  ftridly  fo  called,  to 
 behold  a  vifible  Objed,  fo  to  apprehend  aa 
 intelligible  Truth  we  have  need  of  fomewhat 
 that  may  difclofe  ar*d  exhibit  it  to  the  Mind, 
 
 -  I  fay 
 
42  Of  the  Nature^  and  the       Book  L 
 
 I  fay  this  Light  is  Natttrd^    firft  to  di- 
 ftinguifh  it  from  Revelation,  both  external 
 and  internal,  or  which  amounts  to  the  fame 
 from  the  Word  of  God,  and  the  Graces  of 
 his  Spirit,  both  which  we  conllder  as  Su- 
 pernatural.   Secondly,  becaufe  w  e  are  wont 
 to  apply  the  Style  and  Charader  of  Natural 
 to  that  which  we  obferve  in  all  Mankind: 
 whereas  the  Gifts  of  Grace  are  peculiar  to 
 ibme  Perfons  only.      Laftly,   becaufe  thisi 
 Light,   this  Power  of  difcerning  between 
 Truth  and  Falfhood,  Good  and  Evil,  is  a 
 Perfedion  due,  in  fome  fort,  to  Humanity. 
 Not  that  I  fuppofe  it  pofFible  for  God  to  be 
 a  Debtor  to  Man  ^  I  am  far  from  fuch  a 
 Thought,  and  I  would  only  fay,  that  if  Man 
 wanted  this  Perfedion  he  would  not  have  all 
 that  are  included  in  the  Idea  of  a  reafon- 
 able  Animal,  that  Idea  which  all  the  World 
 have  agreed  to  form  of  his  Nature.    For 
 how  could  he  deferve  the  Title  and  Quality 
 of  Rational,  ifhe  were  unable  to  diftinguifh 
 Truth  from  Falfhood,  or  Good  from  Evil, 
 upon  every  occalion  ? 
 
 I  fay  this  Light  is  given  us  by  God ;  and 
 yet  Idefign  not  to  overthrow  what  I  juft 
 now  advanc'd  in  maintaining  it  to  be  Natu- 
 ral. For,  indeed,  if  nothing  were  Natural 
 to  Man  but  what  he  has  of  himfelf,  and 
 without  the  Divine  Bounty,  Sin  alone  would 
 be  natural  to  him  ;  becaufe  that  alone  is  of 
 his  own  production  and  growth.  All  be- 
 lides,  that  he  has,  or  is,  proceeds  from  God  % 
 his  Body,  his  Soul,  his  Underftanding,  his 
 
 I  Cor*  iv.  Will,  &C'  What  haft  thou^  O  Man,   that  thou 
 
 7«  didfi  not  rec^he  <* 
 
 This 
 
(|PJiipillliligUllip.||jU' 
 
 jChap.  VI.      jR///^ic?/ Conscience.  4J 
 
 This  is  what  I  apprehend  under  theKame 
 of  Natural  Light  ^  the  Exiftence  of  which, 
 as  I  never  heard  dilputed  by  any,  fo  I  have 
 not  amus'd  my  felf  with  its  Proof.  I  have 
 only  intimated,  that  there  is  fome  Contro- 
 Verfy  about  its  Nature  *,  fome  making  it  to 
 eonfift  in  certain  innate  Ideas,  others  in  a 
 certain  djfpofition  of  Spirit,  which  deter- 
 mines us  to  be  ftruck  with  the  Evidence  of 
 External  Objeds  j  and  a  third  Party  in  the 
 Evidence  it  felf  which  thus  ftrikes  upon  the 
 Mind.  This  being  a  very  abftradted  Point,and 
 belonging  much  rather  to  Metaphyficks  than 
 to  Morality,  I  thought  I  need  not  Itay  to  dif- 
 cufs  it.  1  confefs,  I  think  fo  ftill,  and  there- 
 fore fhall  only  add,  that  they  who  defire  a 
 thorough  View  of  this  whole  Queflion,  v/ill 
 find  enough  to  exercife  their  Curiofity  in  the 
 Writings  w^hich  Monlieur  Amaud^  and  Fa^ 
 ther  Malbranch  have  publifh'd  on  the  Sub- 
 ject, as  alfo  in  thole  of  the  excellent  Enghfii 
 Philofopher  Mr.  Zt/f^. 
 
 Waving,  therefore  thefe  Debates,  which 
 I  thought  very  foreign  to  the  Subjedt  I  was 
 upon,  I  went  no  farther  than  to  obferve, 
 that  this  Light  does  not  only  alTift  us  in  the 
 difcovery  of  Natural  things,  but  does  in 
 fome  fort  alfo  inform  us  of  the  Will  of  Gcdo 
 1  might  perhaps  have  declin'd  all  trouble  of 
 proving  it,  having  never  found  it  contelted 
 by  any  Author:  However,  Iv/as  v/illing  to 
 offer  a  Reafon  or  two,  but  only  en  papmty 
 and  without  profecuting  them  at  large. 
 
 The  principal  Reafon,  which  I  urg'd,  was 
 taken  from  thofe  two  places  of  theEpiille  to 
 Xiit^  Romans y  where  St.  Frail  affjies  us,  that 
 
 what 
 
44  Of  the  Nature^  And  the       Book  I. 
 
 vphat  may  be  known  of  God  is  manifefi  j^-tJ^ 
 Gentiles  7  and  that  the  Gentiles  which  have  not 
 the  Law^  do  by  Nature  the  things  contained  in 
 the  Law^  &c.  The  Author  of  the  Hambourg 
 Journal  is  fo  far  from  allowing  this  to  be  a 
 good  Proof,  that,  in  his  Opinion,  St.  Paul 
 affirms  the  diredt  contrary  to  what  I  pretend. 
 For  (fays  he)  if  God  mamfefhed  to  the  Gentiles 
 that  which  may  be  known  concerning  him^  the 
 Light  which  render  d  them  Partakers  of  this 
 Knowledge^  properly  came  from  without^  i.Q.from 
 God  who  revealed  and  manifefted  it  to  them-^ 
 and  who  is  the  Great  Source  and  Fountain  of  this 
 Light.  But  if  there  was  a  necejfity  of  its  com^ 
 ing  from  without^  ^tis  impertinent  to  fearch  fer 
 it  within^  till  it  Jhall  have  been  convey' d  hither 
 hy  its  genuine  Source,  And  after  it  has  been 
 thus  received  from  abroad^  "'tis  improper  to  coH" 
 fider  it  as  Natural  to  Man^  or  as  that  which  is 
 Born  with  him^  and  the  Principles  of  which  he 
 brings  into  the  World^  at  his frfi  entrance. 
 
 But  'tis  eaiie  to  rejoyn,  agreeably  to  the 
 Obfervation  which  I  have  already  made. 
 That  \iM,  D,  will  limit  and  appropriate  the 
 title  of  Natural,  to  that  which  flows  in  fuch 
 a  manner  from  the  EfTence  of  any  particu- 
 lar Subje(5;t:,  as  not  to  fland  in  need  of  the 
 Adion  of  God  for  its  Produdion^  the  Light 
 lie  fpeaks  of  will  not  indeed,  be  thus  Natu^ 
 ral.  But  if  he  takes  the  Word  in  the  Senfe 
 v/hich  i  have  intimated,  he  cannot  deny  but 
 that  it  will  very  well  agree  to  this  Light, 
 and,  confequejitly,  my  Argument  ftand 
 good. 
 
 jLet 
 
Chap.  VI.      Rules  f?/ Conscience.  45 
 
 Let  us  hear  his  Comment  on  the  other 
 PafTage.  What  St,  ^-dxxlfays  in  the  next  Chaf- 
 ter^  That  the  Gentiles  which  have  not  the  LaWy 
 do  by  Nature  the  things  contained  in  the  Law^ 
 douhtlefs  ought  to  he  -underftoed  as  fr^f^ppo/inf 
 '  the  Principle  which  he  had  before  eftabliflj^d^ 
 that  God  had  manifefted  to  thnn  what  might  be 
 known  of  himfelf.  This  woi  not  indeed  by  the 
 mmif^ry  of  the  Mofaical  Law»  But  Cod  is  not 
 fo  refhrained  to  difcover  himfelf  to  Men  only  by 
 the  Mimflry  of  that  Law-y  but  that  he  has  infi^ 
 nite  other  Means  to  render  them  capable  of  hie 
 Light.  Such  a  Portion  of  it  he  imparted  to  the 
 Gentiles,  as  might  enable  them  to  know  what  was 
 to  be  known  concerning  him.  Wherefore  they 
 might  naturally.^  and  without  the  ajjtfiance  of 
 the  Law^  do  the  thitigs  contained  in  the  Law-, 
 hecaufe  God  had  written  the  work  of  the  Law  in 
 their  Hearts^  by  thus  manifefiing  to  them  the 
 knowledge  of  himfelf  So  that  there  feems  to  Ipe 
 in  this  whole  Reafoning  of  St.  Paul,  nothing 
 whence  we  can  conclude^  that  there  is  in  Man  a 
 JSfatural  Light  which  infiru^s  him  in  a/l^  or 
 in  part  of  the  Will  of  God. 
 
 It  appears  from  this  Refleclion  of  M.  D. 
 that  we  ztt  agreed  as  to  the  thing,  and  dif- 
 pute  only  about  Words.  He  acknowledges, 
 that  there  is  a  Light,  diftind  from  the  La\^ 
 of  Mofes,  which  is  fet  up  by  God  in  the 
 Hearts  of  all  Men,  and  whicn  difcovers  to 
 them  fome  part  of  the  Divine  Will.  But  he 
 cannot  but  accufe  me  for  calling  this  Light 
 Natural.  If  theTerm  offended  him,  he  would 
 have  done  well  to  have  fuggefted  another 
 more  agreeable  to  his  own  Humour.  Had 
 he  done  this,  I  would  have  endeavoured  to 
 
 comply 
 
4^  Of  the  Nature^  and  the       Book  I 
 
 comply  with  it,  being  an  Enemy  to  all  Dif- 
 putes,  efpecially  upon  Verbal  Subjeds. 
 Since  he  has  not  done  it,  1  hope  he  will  not 
 be  difpleas'd  if  I  continue  to  ufe  the  fame 
 which  Cufliom  has  appropriated,  and,  as  it 
 were,  confecrated  to  this  Occafion^  efpecial- 
 ly having  freed  it  from  all  manner  of  ambi- 
 
 My  real  Thoughts  on  the  matter  were 
 thefe.  I  intended  to  lay,  that  a  Superna- 
 tiirai  Revelation,  flich  as  God  has  reach'd 
 out  to  Men,  m  the  Law  and  in  the  Gofpel, 
 is  not  fo  abfolutely  neceflary  to  the  attain- 
 mentof  the  Knov/ledge  of  God,  and  of  our 
 Duty,  but  that  PerfonS  to  whom  this  Reve- 
 lation has  not  been  extended,  the  Chinefe  for 
 InJ[l:ance,or7^/><?;?^y^,  mayyet  in  fo  me  degree, 
 arrive  at  fuch  a  KnowlMge.  My  meaning 
 is,  that  there  are  certain  Duties  of  which 
 Barbarians  themfelves  have  a  Senfe,  v/ithout 
 the  Light  of  the  Scriptures,  or  the  Benefit  of 
 Preachingo  Or,  that,  in  defed  of  this  Su- 
 pernatural Light,  peculiar  to  thofe  whom 
 it  has  pleafed  God  to  favour  with  it,  they 
 have  another  more  common  and  general, 
 they  have  a  Law  which  is  graven  in  their 
 Hearts  by  the  Hand  of  God,  and  which  dil^ 
 covers  to  them  a  multitude  of  things  which 
 they  ought  to  perform,  and  a  multitude  of 
 6thers  which  they  ought  to  forbear.  This 
 is  all  that  I  defign'd  to  affirm  ^  and  this  is 
 what  Af,  D,  has  not  denied.  We  concur, 
 therefore,  in  the  principal  Point  before  us. 
 
 I  produced  another  PafTage  of  Scripture, 
 which  does  not  tend  fo  much  to  prove,  that 
 this  natural  Light  informs  us  of  the  Divine 
 
 Will, 
 
Chap.  VL       Rules  f/ Conscience.  4-7 
 
 Will,  as  to  intimate  that  'tis  of  greater  ex- 
 tent, and  more  general  Service  than  we  may 
 imagine.  For  iince  we  find  St.  Paul  obfer- 
 ving  that  it  notifies  to  us  fo  remote  and  ob- 
 fcure  a  Duty,  as  the  different  Care  which 
 the  two  Sexes  ought  to  take  of  their  Hair, 
 we  may  conclude  it  will  not  fufFer  us  to  be 
 ignorant  of  other  Truths  which  feem  more 
 evident  and  remarkable. 
 
 M.  D.  is  not  fatisfied  with  this  Interpre- 
 tation of  St.  Paul,  He  fays,  the  Apoftle, 
 by  the  Word  Nature  in  that  Text,  does  by 
 no  means  underftand  Natural  Light,  but  on- 
 ly what  we  term  Cuftom  or  Mode. 
 
 To  which  I  anfwer,  in  the  firit  place, 
 that  whatfoever  M»  D.  may  urge,  I  find  it 
 very  difficult  to  perfuade  my  felf^  that  a  Per- 
 fon  fo  Grave  and  Serious  as  St.  Paulj  and, 
 what  is  infinitely  more,  a  Perfon  infpir'd, 
 and  immediately  guided  by  the  Holy  Ghofl, 
 fhould  argue  from  a  Principle  fo  flight  and 
 infirm,  not  to  fay  fo  huraourfom  and  extra- 
 vagant as  the  Mode,  Nor  am  I  inclin'd  to 
 believe,  that  M.  D.  who  has  done  fo  great 
 an  Honour  to  this  Law  of  Cuftom  as  to  fup- 
 pofe  that  the  Apoftle  grounded  an  Argu- 
 ment upon  it,  does  himfelf  approve  of  the 
 Excefs  which  it  authorifes,  and  which  the 
 Minifters  of  Religion  fo  vigoroufly  oppofe 
 and  condemn. 
 
 Secondly  St.  Paul  is  fo  far  from  juftifying 
 the  Conduft  of  thofe  who  proceed  by  this 
 vain  and  capricious  Law,  that  on  the  con- 
 trary he  poliiively  forbids  the  Romans  to 
 conform  to  it :  Be  ye  fwt  conformed  to  this  -^o^-'Xi.  2« 
 World, 
 
 Thirdly;, 
 
48  Of  the  Nature,  arid  the       Book  I. 
 
 Thirdly,  in  order  to  the  convincing  us 
 that  by  Natnr^^  in  this  place,  St.  Paul  un- 
 derftocd  no  more  than  the  Cuflom,  or  Fa- 
 ifhion,  'twould  be  neceflary  at  leaft,  to  pro^ 
 duce  fome  other  Text  of  Scripture,  where 
 the  Term  was  ufed  in  the  fame  Senfe.  For 
 indeed,  'tis  very  improbable,  that  St.  Faul 
 ihould  now  afEx  a  different  meaning  to  the 
 Word,  from  what  himfelf,  together  with  all 
 the  facred  Writers,  had  ever  given  it*  Since^ 
 therefore,  M,  D.  has  not  alkdg'd  any  fuch 
 Example  from  Scripture,  to  juftifie  the  Senfe 
 which  he  maintains,  we  have  good  reafon  to 
 think,  that  fuch  a  Senfe  is  not  intended  in 
 this  place. 
 
 Fourthly,  the  Word  Teach^  which  St. 
 Taul  here  ufes,  to  exprefs  the  Aftion  of  Na- 
 ture^ may  be  applied  with  far  more  Juftice 
 and  Propriety  to  that  Light  which  enlightens 
 every  Man,  than  to  the  Mode  or  Fafhion  j 
 we  never  fay  that  the  latter  teaches^  as  we 
 lay  very  commonly  of  the  formen 
 
 I  believe  then,  it  may  be  moft  convenient 
 to  take  the  Word  in  the  Senfe  that  it  ordi- 
 •  narily  bears,  and  by  it  to  underfland  thofe 
 common  Notions  which  enable  Men  to  dif- 
 cern  between  Good  and  Evil.  And  we  ihall 
 be  fatisfied  of  this,  if  we  coniider  two 
 things, 
 
 The  firft  is.  That  as  Salmafitts  has  proved 
 with  great  ftrength,  in  his  Treatife  De  Co^ 
 may  the  original  Word  made  ufe  of  by  the 
 Apoflle,  does  not  bately  fignifie  the  having 
 or  wearing  Hair,  but  the  nourifhing  it  with 
 too  much  delicacy  •,  in  fhort,  the  doing  that 
 which  we  fee  pradis'd  by  the  generality  of 
 
 Women^ 
 
Chap.  VI.     Rules  of  Coi<isc\ENCE.  49 
 
 Women,  and  by  fome  Men  ^  that  is,  the 
 imploying  a  confiderable  part  of  Life  in  this 
 Amufement,  and  the  taking  a  great  deal  of 
 pains,  to  render  it  vainly  pleafant  and  agree- 
 able. 
 
 The  fecond  is,  that  if  this  Care  does  any 
 way  merit  Excufe  and  Favour,  it  may  be 
 more  eafily  tolerated  in  Women  than  in 
 Men.  Every  one  knows,  that  in  conferring 
 the  proper  Endowments  on  each  Sex,  God 
 has  alTign'd  Beauty  and  Agreeablenefs  to  the 
 one,  and  Force  and  Vigour  (  of  Mind  and 
 Body)  to  the  other.  As  therefore,  'tis  but 
 natural  to  cultivate  the  Advantages  we  have 
 received  from  the  Hands  of  God,  provided 
 we  exceed  not  the  bounds  of  Reafon  and 
 Piety,  w5  may  ealily  apprehend  that  Wo- 
 men are  permitted  to  be  more  Nice  in  tjie 
 Management  of  thofe  things  which  may  make 
 them  pleafe,  and  that  would  feem  very  in- 
 decent and  irregular,  for  Men  to  imitate 
 them  in  this  regard,  and  to  fpend  as  many 
 Hours  at  their  Toilette.  To  act  in  fuch  a 
 manner,  would  be,  no  doubt,  todebafeand 
 degrade  our  felves,  and  to  fhew  that  we' 
 don't  underlland  the  Obliiiations  of  our  fu- 
 
 o 
 
 periour  Condition. 
 
 Whence  I  conclude,  that  Natural  Light, 
 which  is  nothing  elfc  but  good  Scai^Q-,  or 
 right  Reafon,  teaches  us,  that  Men  are  not 
 allow'd  to  be  fo  curious  about  their  Hair  as 
 Women,  or  that  fomewhat  is  in  this  refped 
 indulged  to  the  latter,  which  is  by  no  means 
 permitted  to  the  former.  And  this  is  fo 
 evident  a  Truth,  that  the  Heathens  never 
 doubted  of  it,  as  appears  from  the  \'Grre. 
 
5©  Of  the  Nature^  and  the       Book  I. 
 
 SifJt  frocul  a  vohis  juvenes  ut  foemina  comfti* 
 
 This  Senfe,  therefore,  being  fo  true  aud 
 )uft  m  it  felf,  and  likewife  fo  conformable 
 to  St.  Fatdh  Expreflion,  and  to  the  whole 
 Courfe  of  his  Argument,  I  thought  I  might 
 be  allowed  to  follow  it,  as  a  great  number 
 of  Interpreters  have  thought  before  me. 
 lamfcill,  Iconfefs,  of  the  fame  Sentiments, 
 and  don't  fee  any  reafon  to  change  them 
 upon  the  force  of  this  Author's  Objedions. 
 
 He  asks  me,  Whether  a  Man  who  conflantly 
 combs  and  ciirls^  and  powderSj  and  performs 
 with  the  nlcefl  exaflnefs  all  that  we  vfiially  Style 
 the  nonrijlnng  of  the  HaW'^  may  he  faid  thus  to 
 dijlwnour  hlmfelf^  and  to  fin  againfl  Natural 
 Light  ?  If  this  be  foj  (he  adds)  we  have  here  a 
 Sin  again  ft  Nature^  which  mo  ft  Men  commit 
 without  the  leaft  Scruple* 
 
 In  return  to  this,  I  have  three  Confider- 
 ations  to  offer :  Firft,  That  M.  jD.  con- 
 founds two  very  different  things,  to  Sin  a- 
 gainll  Natural  Light,  and  to  commit  a  Sin 
 againil  Nature-  To  Sin  againft  Natural 
 Light,  is  to  do  an  Action  which  Natural 
 Light  condemns  •,  or,  in  a  Word,  'tis  to 
 tranfgrefs  the  Law  which  we  term  Moral, 
 and  which  is  comprised  in  the  Decalogue. 
 But  a  Sin  againft  Nature,  in  the  Language 
 of  all  Mankind,  is  one  of  thofe  Monfters^  as 
 the  Fathers  are  wont  to  call  them,  which 
 are  fo  frightful  and  deteftable  that  they 
 Oiaght  not  to  be  named.  And  therefore, 
 tho'  I  ftould  pretend  that  the  Cafe  propos'd 
 by  M.  D.  is  indeed   a  Sia  againil  Natural 
 
 Light, 
 
Chap.  VI.       Rules  ^/Conscience.  51 
 
 Light,  yet  I  fhould  take  care  not  to  pulh  the 
 feverity  of  the  Genfure  to  fuch  an  extreme  as 
 to  pronounce  it  a  Sin  againft  Nature. 
 
 I  anfwer,  in  the  fccond  place,  that  the 
 Queftion  which  M*  D.  offers  is  not  fo  far 
 limited  by  any  thing  that  he  fays,  as  that  it 
 can  be  folv'd  without  fome  farther  reftridi- 
 on.To  clear  the  whole  Subjed  would  take  up 
 a  long  Difcourfe  *,  and  fince  I  have  profecu- 
 ted  it  at  large  in  my  third  Volume  of  EiFays^ 
 I  fhall  not  refume  it  here.  I  Ihall  only  fay 
 in  general,  the  Care  which  Men  take  in 
 this  refped  may  be  either  moderate  or  im- 
 moderate. If  it  be  moderate,  there  is  no- 
 thing in  it,  that  Natural  Light  condemns, 
 nothing  contrary  to  the  S^nfe  which  I  have 
 given  of  St.  Paul's  Words.  But  if  exceifive, 
 and  immoderate,  I  make  no  fcruple  to  alTert, 
 that  'tis  contrary  to  the  Light  of  Nature, 
 and  to  the  Word  of  God.  Nor  can  I  eafily 
 believe  that  M.  -D.  is  not  thus  far  of  my  O- 
 pinion. 
 
 In  the  third  place,  I  anfwer,  that  1  find 
 my  felf  difpos'd  to  pay  very  little  regard  to 
 the  Authority  and  Pradice  of  the  Multitude, 
 which  M,  D.  fo  much  relies  upon  in  the  pre- 
 fent  Argument.  If  the  Fradice  of  the  Mul- 
 titude were  a  Reafon  to  be  alledg'd  in  mat- 
 ters of  Confcience,  we  Ihould  not  be  allow'd 
 to  preach  againft  Luxury  in  Apparel  ^  againit 
 Drunkennefs^  againft  the  ioofe  and  Pagan 
 Education  of  Children  ^  nor  againft  many 
 other  Diforders,  which  have  ever  he^n  very 
 common,  and  perhaps  never  had  a  ftronger 
 Party,  than  at  this  Day.  So  that  when  I 
 fuppofe  the  Care  of  which  we  are  fpeaking  to 
 
 D  ^  be 
 
52  Of  the  Nature^  and  the       Booki* 
 
 be  in  fome  meafure  innocent,  if  moderately 
 exercifed,  'tis  not  that  I  think  we  ftiall  often 
 meet  with  it  under  this  reftraint  and  mode- 
 ration :  'tis  becaufe,  while  I  confider  it,  in 
 its  oWn  Nature,  and  judge  of  it  by  the  Rules 
 of  God's  Word,  and  of  good  Senfe,  I  fee  no- 
 thing in  it  that  can  be  cenfur'd  as  criminal- 
 
 C  H  A  P.    VIL 
 
 That  Revelation  fittty  and  perfeUly  ih^ 
 jirn6fs  ns  in  the  Will  of  God. 
 
 WE  have  ^^tw  the  firll  way  by  which  we 
 may  arrive  at  the  Knowledge  of  the 
 Divine  Will.  We  have  a  fecond,  and  fuch 
 as  is  incomparably  more  fure  and  certain 
 than  the  frit,  in  that  Revelation  which  God 
 has  vouch fafed  to  exhibit  to  us. 
 
 As  the  Light  of  Nature  has  been  miferably 
 obfcur'd  by  Sin,  and  the  confequences  of 
 Sin,  fo  had  it  retain'd  its  Original  Purity  it 
 could  not  have  inflruded  us  in  all  things  ne- 
 ceflary  to  Salvation.  And  therefore  it  has 
 pleas'd  God  to  afford  us  a  better  guidance, 
 I  Cor,  i.  ny  the  Light  of  his  reveal'd  Will :  For  after 
 so.  that^  in  the  Wifdom  ofGod^  the  World  by  Wif 
 
 dam  knew  not  God^  it  f  leafed  God  by  the  foolifh' 
 yiefs  of  freachin(r  to  fave  them  that  believe^  lays 
 St.  Paul, 
 
 This  Revelation  has  been  extended  to 
 Men,  at  fundry  times,  and  in  divers  man- 
 ners y  but  it  is  now  compriz'd  in  the  Books 
 
 of 
 
Chap.  VII.     Rules  of  ConsciE^QE.  5^ 
 
 of  the  Holy  Scripture,  which  therefore  we 
 are  bound  to  fearch,  as  the  Rule  that  ought 
 to  guide  us  in  the  Judgments  we  pronounce 
 of  our  Adions. 
 
 This  Rule  is  truly  perfeft  and  compleat. 
 It  is  profitable  J  as  St.  Paul  aflures  us,  to  ren- 
 der the  man  ofGodperfeEh^  thoroughly  fur  771  fijed  2  ti,iu  \\u 
 unto  all  good  Works  ^  which  is  the  reafon  that  ^7» 
 we  are  alike  forbidden  by  God  to  add  to  it, 
 or  diminifh  from  it. 
 
 Not  that  it  prefcribes,  in  a  direfl:  and  for- 
 jtial  manner,  the  whole  Scheme  of  our  Beha- 
 viour. Many  times  it  is  thus  exprefs  and 
 particular,  but  not  always.  Some  Duties 
 there  are  which  it  enjoins  Indirediy,  and 
 by  Confequence  ^  and  this  it  does  in  feveral 
 Methods. 
 
 I.  Sometimes  it  refers  us  to  other  Rules 
 which  it  approves  and  authorizes.  Thus  by 
 commanding  us  to  abey  our  Civil  and  Eccle- 
 fiaftical  Superiors,?^:  indiredly  commands 
 whatfoever  thefe  Superiors  Ihall  enjoyn. 
 
 III.  It  fometimes  propofes  to  us  only  Prin- 
 ciples, leaving  us  to  draw  ConcluHons  for 
 our  Pradtice.  This  it  performs  after  a  dou- 
 ble manner  ^  fometimes  it  expreily  lays  down 
 both  the  Principles  whence  we  are  to  form 
 the  Conclufion^  fometimes  it  declares  but 
 one  of  them,  becaufe  the  other  is  faggefted 
 by  Natural  Light.  For  an  Example  of  the 
 former,  it  no  where  teHs  us  exprefly,  that 
 we  ought  to  love  the  Holy  Spirit,  in  a  fo- 
 vereignand  tranfcendcnt  manner,  and  infi- 
 nitely above  all  things.  But  then,  it  deli- 
 vers two  Dodrines,  from  which  our  Duty 
 in  this  refpecl  neceflarily  follows  ^  the  one, 
 
 P  3  that 
 
Of  the  Nature^  and  the      Book  L 
 
 that  we  ought  in  fuch  manner  and  degree  to 
 love  God  ^  the  other,  that  the  Holy  Ghoft 
 is  God  BlefTed  for  ever,  of  the  fame  EfTence 
 with  the  Father  and  the  Son  •,  whence  we 
 have  abundant  reafon  to  conclude,  that  we 
 ought  to  love  him  with  our  whole  Heart. 
 For  an  Inftance  of  the  fecond  way:  It  only 
 tells  us,  that  we  ought  to  impart  our  Goods 
 to  thofe  who  are  really  in  want^  but  it  leaves 
 us  to  examiiie  by  the  Rules  of  Prudence, 
 whether  fuch  or  fuch  a  Perfon  who  defires 
 our  Charity  be  fo  real  and  worthy  an  Objedl 
 as  we  are  oblig'd  to  relieve. 
 
 III.  Some  Cafes  there  are,  in  which  it  for- 
 bids the  Species  no  otherwife  than  by  con- 
 demning the  Genius,  or  Kind,  under  which 
 ftch  a  Species  is  contain'd.  Thus,  for  Exam- 
 ple, there  are  feveral  Species  of  Injuftice, 
 which  the  Word  of  God  does  not  exprefly 
 and  formally  condemn ^^Avarice  and  Ambi- 
 tion invent  every  Day  new  ones,unheard  and 
 tmthought  of  by  our  Forefathers :  But  thefe 
 are  all  condemned  by  the  general  Prohibition 
 of  Injuftice,  and  by  thofe  two  great  Precepts 
 of  giving  every  one  his  Due,  and  of  doing  to 
 others,  as  we  would  they  fhould  do  to  us. 
 
 IV.  Sometimes,  in  condemning  but  one 
 Species,  it  condemns  all  others  comprehend- 
 ed under  the  fame  Kind.  Thus,  the  feventh 
 Ccmmandment,  while  it  mentions  Adultery 
 only,  does  yet  forbid  Incell,  Impurity,  and 
 all  the  Sins  of  that  Order. 
 
 V.  Analogy  may  alfo  have  the  iame  EfFed, 
 and  when  two  Cafes  are  exaftly  parallel,  the 
 deciflon  of  either  extends  to  both.  The  Le-r 
 vkkal  Law  does  not  exprefly  forbid  aGrand- 
 
 fon 
 
Chap.  VII.    Rules  of  Conscience*  5  5 
 
 fon  to  marry  his  Grand-mother  ^  but  fince  it 
 forbids  a  Grand-father  to  marry  his  Grand- 
 daughter, does  not  this  imply  the  other 
 Marriage  to  be  likewife  Inceftuous  ?  Again, 
 it  forbids  a  Nephew  to  marry  his  Aunt  by 
 the J^athers  fide,  and  a  Niece  to  marry  her 
 Uncle  by  the  fame  fide.  And  is  not  this  e- 
 nough  to  let  us  underftand,  that  both  are 
 equally  forbidden  to  marry  their  Aunt,  or 
 Uncle,  on  the  fide  of  their  Mother  ? 
 
 VI.  By  commanding,  or  forbidding  any 
 external  Adion,  the  Word  of  God  com- 
 mands, or  forbids,  the  internal  Adion  which 
 is  the  Caule  and  Principle  of  the  former. 
 Thus,  by  commanding  Alms,  it  enjoyns 
 Love  and  CompafTion  ^  by  prefcribing 
 Prayer  to  God,  it  ordains  Faith  and  Con- 
 fidence in  him.  On  the  other  hand,  our 
 Lord  himfelf  has  taught  us  in  his  Gofpel, 
 that  the  Prohibition  of  Murther  and  Adul- 
 tery extends  to  the  Condemnation  of  ralh 
 Anger,  and  of  unchafte  Defires. 
 
 VII.  In  prefcribing  a  Duty,  it  implicite- 
 ly  preicribes  all  the  neceflary  Means  of  ful^ 
 filling  that  Duty.  Thus,  when  it  commands 
 a  Paftor  to  preach  found  Dodtrine,  it  like^ 
 wife  obliges  him  to  know  what  Dodrine  is 
 found,  and  to  exercife  himfelf  in  it  by  care- 
 ful Study  and  Meditation.  On  the  contra- 
 ry, in  forbidding  a  Sin,  it  forbids  every 
 thing  that  may  lead,  or  invite  to  the  com-^ 
 mifiion  of  it  *,  admonifhes  us  to  avoid  all  Oc- 
 cafions  and  Temptations,  every  ftep  or  ten- 
 dency that  way. 
 
 VIII.  Lailly,  by  recommending  a  Virtue, 
 it  condemns  the  oj^ofite  Vice*,  and  by  con- 
 
 D  4  demning 
 
56  Of  the  Nature^  and  the       Book  I. 
 
 jdemning  a  Vice,  it  recommends  the  oppo- 
 Jite  Virtue. 
 
 There  is  fcarce  any  evil  Aclion  which  the 
 Scripture  does  not  prohibit,  or  any  good 
 Adion  which  ix  does  not  prefcribe,  after 
 one,  or  other,  of  thefe  Manners:  Nay,  there 
 are  few,  concerning  which  it  does  not  ex^- 
 prefly  and  formally  declare  it  felf.  We  are 
 therefore  to  embrace  it,  as  a  moft  full  and 
 perfed  Rule,  and  to  acknowledge  the  rear 
 fonablenefs  of  our  being  forbidden  to  make 
 the  leaft  addition  to  it. 
 
 CHAP.   vrii. 
 
 That  the  Laws  of  our  Country^  and^  in 
 general^  the  Commands  of  our  Civil 
 Superiors^  are  Rules  which  oblige  the 
 Cofjfcience. 
 
 WHat  has  been  faid  may  fuffice,  as  tQ 
 the  firft  and  principal  Rule  of  Conr 
 Xcience.  I  have  intimated  that  there  are  other 
 iubordinate  Rules  prelcrib'd  by,  and  depend- 
 ing upon  this.  In  which  number  we  are  to 
 reckon  Civil  and  Ecclefiaftical  Laws,  toge- 
 ther with  thofe  Engagements  which  we  en- 
 ter into  by  our  own  Ad  and  Deed,  either 
 formally  and  diredly,  as  in  Contrads,  Pro- 
 mifes,  Oaths,  ^r.  or  indireftly,  and  fome- 
 times  even  againll  our  Will,  as  it  happens 
 in  Sins  of  Injnftice,  where  we  are  always 
 obliged  (willing,  or  unwilling)  to  repair  the 
 £yii  we  have  done* 
 
 Ichoofc 
 
Chap.  VIII.    i^^/f'-f  ^/Conscience.  57 
 
 I  choofe  to  make  the  Obligation  which 
 we  are  under  of  obeying  Civil  Laws,  and  the 
 Commands  of  our  Governours,  to  depend 
 on  the  Will  of  God,  becaufe-  the  other  Foun- 
 dations on  which  it  is  wont  to  be  built  do 
 not  appear  of  fufficient  Strength  and  Soli- 
 dity. ' 
 
 In  the  fir  ft  place,  fome  have  ailirm'd  the 
 Power  of  Princes  and  Magiflrates  to  be  an 
 Emanation  of  Paternal  Authority,  and  the 
 Father  to  be,  by  the  Law  of  Nature,  Lord 
 over  his  Children,  and  his  Children's  Chil- 
 dren. They  add,  that  upon  the  Fathers 
 deceafe,  this  Authority  pafles  to  the  eldefl; 
 Son  ^  and  they  maintain,  that  the  moft  an- 
 ci.ent  States  in  the  World  had  no  other  Ori- 
 ginal. 
 
 But  this  Opinion  is  expofed  to  a  great 
 number  of  Difficulties  not  prefently  t6  be 
 furraounted.  For  firfl,  the  Aflertors  of  it 
 would  find  themfelves  at  fome  lofs  to  prove, 
 that  by  the  Law  of  Nature,  Fathers  have 
 the  Power  of  Life  and  Death  over  their 
 Children,  elpecially  w^hen  arrived  at  the 
 Years  of  Maturity.  They  would  flill  be 
 more  diftrefTed  to  evince,  that  this  Power, 
 w^hatfoever  it  be,  devolves  from  the  Father 
 on  the  eldefl  Son,  and  that  the  younger 
 Children  are  by  the  Law  of  Nature  obliged 
 to  pay  him  the  fame  SubmifTion  and  Obe- 
 dience which  they  before  paid  the  Father. 
 And  yet  it  would  be  a  harder  Task  than 
 either  of  thefe,  to  demonftrate  that  this 
 Power  extends  over  Coufins,  Nephews,  Un- 
 cles, and  infinite  Collateral  Branches,  as  it 
 muft  neceflarily  do,  if  this  Hypcthefis  hold 
 good>  Belides, 
 
$8  Of  the  Nature^  and  the      Book  Z 
 
 Belides,  if  Princely  Power  were  but  an 
 Emanation  of  Paternal  Authority,  a  Prince 
 would  have  no  more  Command  over  his  Sub- 
 jects than  a  Father  has  over  his  Children. 
 But  this  cannot  be  aflerted,  becaufe  in  all 
 States  and  Kingdoms,  the  Paternal  Autho- 
 rity is  it  felf  made  fubjed  to  the  Prince, 
 who  reftrains  it  within  fuch  bounds  and 
 limits  as  he  judges  convenient. 
 
 Laflly,  were  the  whole  Aflertion  true  in 
 it  felf,  I  don't  fee  how  at  prefent  it  could 
 obtain  any  ufe  in  the  World :  For  however 
 this  be,  'tis  certain  that  not  one  of  the  Mo- 
 narchies which  we  are  acquainted  with,  de- 
 rives it  felf  from  fuch  an  Original.  I  know 
 no  Prince  that  claims,  as  lineally  defccnded 
 from  the  molt  ancient  Family  in  his  King- 
 dom *,  fo  that  I  take  this  to  be  but  a  barren 
 Speculation. 
 
 Others  there  are,  who  pretend  that 
 the  Obligation  we  are  now  fpeaking  of, 
 arifes  wholly  from  that  Covenant  which  we 
 enter'd  into  when  we  joyn'd  our  felves  in 
 Civil  Union  and  Society.  They  tell  us, 
 that  every  Man  being  naturally  Matter  of 
 his  own  A6:ions,  each  renounced  this 
 Right  by  fubmitting  to  a  Common  Superior, 
 who  by  Agreement,  was  inverted  with  the 
 Power  of  making  Laws,  and  ptmilhing 
 Tranfgreflbrs.  Infomuch,  that  this  Cove- 
 nant having  once  pafs'd,  no  Man  can  dif- 
 penfe  with  his  own  Obedience,  without  vio- 
 lating one  of  the  Fundamental  Laws  of  Na- 
 ture, which  commands  us  to  ftand  to  our 
 Engagements 
 
 But 
 
Chap.  VIII.    K«/eic?/ Conscience.  59 
 
 But  without  examining  atprefent^whether 
 Societies  were  really  form'd  after  this  man- 
 ner, I  fhall  only  aflert,  that  the  Confent  here 
 alledg'd  is  not  a  fufficient  Foundation  to 
 fupport  the  neceflity  of  Obedience ;  which 
 that  we  may  diftinftly  apprehend,  we  need 
 only  confider,  that  Laws  are  unarm'd,  and  • 
 
 impotent  things,  unlefs  guarded  by  penal 
 Sandions  \  nor  is  it  enough  for  them  to  de- 
 nounce external  Evils,  fuch  as  Lofs  of  Goods, 
 Imprifonment  or  Exile  •,  were  there  no  o- 
 ther  Punilhments  to  be  fear'd,  they  would 
 be  in  danger  of  very  frequent  Violations. 
 It  is  necefTary,  therefore,  to  inforce  them  by 
 the  addition  of  Corporal  Severities,  of  Death 
 cipecially.  And  this  is  no  more  than  what 
 all  Legiflators  have  thought  themfelves  in>. 
 power'd  to  do  :  there  is  not  one  of  them,  but 
 has  condemned  to  capital  Punifhment  fuch  as 
 fhall  tranfgrefs,  if  not  the  fmaller,  yet  how- 
 ever the  more  weighty  and  important  of 
 their  Conftitutions. 
 
 Now  I  would  ask,  upon  what  this  Power 
 was  grounded,  which  Lawgivers  have 
 thought  fit  to  aflume  to  themielves  ?  Was 
 it  upon  the  confent  of  the  People  ?  But  had 
 the  People  a  Right  of  confenting  in  this 
 Matter  ?  Were  they  Mafters  and  Arbitrators 
 of  their  own  Lives  ?  Does  it  not  feem  evi- 
 dent on  the  contrary,  that  our  Life  is  not  at 
 our  own  difpofal,  nor  are  we  the  juft  Pro- 
 prietors of  it?  For  if  we  were,  we  might 
 part  with  it  at  Pleafure,  as  we  may  with 
 our  Goods  and  Eftates*,  but  fince  none  pre- 
 tends to  this  Liberty,  and  in  as  much  as  :SelN 
 i^i^rther  is  no  lefs  a  Sin  than  the  Murther 
 
 of 
 
6o  Of  the  Nature^  md  the       Book  I. 
 
 of  others,  or  rather  the  firft  is  vallly  more 
 heinous  than  the  fecond,  it  appears,  that  our 
 Lives  are  by  no  means  in  our  own  power,  and 
 therefore  we  cannot  offer  them  as  a  Forfeit, 
 or  make  the  lofs  of  them  a  Condition  in  any 
 Covenant.  So  that  if  the  Power  of  Legifla- 
 tors  were  grounded  wholly  upon  fuch  an  A- 
 greement,  they  could  proceed  no  farther  in 
 punifhing  the  breach  of  their  Laws,  than  to 
 Banifiimeiit^Prifon^orPecuniaryAmercement, 
 but  could  not  touch  the  Life  of  the  Offender. 
 We  are  therefore  to  go  much  higher  in 
 fcarch  of  their  Commiffion,  and  are  to  con- 
 clude, that  this  Power  was  given  them  by 
 the  Author  of  Life,  by  the  Supreme  Lord  of 
 all  ^  This  the  Holy  Scripture  amply  teftifies. 
 i^?fi.  xih.  It  declares,  that  there  is  no  Tower  hut  ofGod^ 
 ^'  and  that  the  Towers  which  he  are  ordained  of 
 
 3^m.  xili.  God,    It  affirms,  that  the  Prince  is  the  Mi- 
 4»  nifler  ofGod^  a  Revenger  to  execute  Wrath  upon 
 
 him  that  doth  Evil. 
 
 Hence  again  arifes  our  Obligation  to  obey 
 our  Sovereigns,  and  to  comply  with  their 
 ^m,  xiii.  Injunctions:   Let  every  Soul^  fays  St.  Taulj  he 
 ^*  fih^^  to  the  higher  Towers,     But  he  goes  far- 
 
 ther, and  affures  us  in  exprefs  Terms,  that 
 'tis  Confcience  which  engages  us  to  be  thus 
 ivpm.xiii.  Subjed: :  Te  miifi  needs  be  fuhje^h^  lays  he,  not 
 5*  only  forlFrath  (that  is,  upon  the  apprehen- 
 
 fion  of  Puniihment)    hut  alfi  for  Confcience 
 fake, 
 I  T€i,  \\,       St.  Teter  like  wife  Exhorts  us  in  the  feme 
 ^>  manner:  Suhmit  your  felves  to  every  Ordinance 
 
 of  Man ^  for  the  hordes  fake  ,  whether  unto  the 
 King  as  Supreme^  or  unto  Governours^  as  thofe 
 who  arre  fnt  hy  him.     The  Expreffion,  for  the 
 
 Lord's 
 
Chap.IX.     /i«/^i^/ Conscience.  6i 
 
 hordes  fake^  is  very  remarkable :  It  lets  us 
 fee,  tiiat  our  Diity  towards  God  engages  us 
 alfo  to  fubmit  to  our  Sovereigns  ^  becaufe, 
 indeed,  llnceGod  has  commanded  us  to  obey 
 them,  every  Contempt  of  their  Orders  is  an 
 Ad  of  Difobedience  to  God  himfelf. 
 
 CHAP.     IX. 
 
 Whether  we  ought   to  yield  Obedience  to 
 all  the  Laws  of  Civil  Governors  .<? 
 
 THisy  if  I  miftakenot,  is  the  true  Foun-^ 
 dation  and  Principle  of  that  Obligation 
 which  we  lie  under  to  obey  our  Civil  Supe-, 
 riors^  but  then,  what  is  the  extent  of  this 
 Obligation  ?  Are  we  bound  to  obferve  all 
 the  Orders  impofed  by  fuch  our  Lawful  So- 
 vereigns ?  For  my  part,  I  doubt  not  to  an- 
 fwer  in  the  Affirmative  ^  and  indeed  the 
 Texts  which  I  have  produc'd  in  the  Chapter 
 preceding,  command  us  univerfally,  and 
 without  interpofing  any  Exception,  to  be 
 fubjed  to  the  Higher  Powers. 
 
 Yet  one  Exception  there  is,  which  in  tbofc 
 places  mull  be  underftood,  becaufe  in  others 
 'tis  clearly  and  formally  exprefs'd  ^  and  this 
 is,  that  we  are  bound  to  obey,  unlefs  the 
 Civil  Laws,  or  the  Commands  of  the  Prince, 
 or  of  inferiour  Magiftrates,  enjoyn  us  to  do 
 that  which  is  contrary  to  the  Will  cf  God. 
 For  iffo,  we  are  then,  no  doubt,  obliged  to 
 difobey,  agreeably  to  that  Maxim  of  the  A- 
 poftles,  who  when  forbidden  to  preach,  by 
 
 the 
 
6i  Of  the  Nature^  a»d  the       Book  t 
 
 the  Jervljlj  Council,  replied  with  Holy  Cou- 
 rage and  Confidence,  Whether  it  be  right  irt 
 the  fight  of  God^  to  hearken  unto  you-,  more  thart 
 tinto  God  J  judge  ye » 
 
 'Tis  necelfary,  therefore,  that  a  Law  be 
 7z//,   to  give  it  a  Power  of  obliging  him  to 
 whom  it  is  direded :    For  if  it  be  unjuft,  'tis 
 certain  that  it  can  produce  no  Obligation^ 
 but  this  Truth  muft  be  rightly  apprehended* 
 My  meaning  therefore  is,  not  that  every 
 Law  ought  to  be  pfitively  Juft  ^    that  is,  to 
 prefcribe  things  which  are  juft  in  themfelves, 
 and  in  their  own  Nature :  For  if  fo,  all  Laws* 
 about  indifferent  things  might  be  innocently 
 violated  •,  to  affert  which,  is  abfurd  and  in- 
 tolerable :   It  being  notorious.  That  things. 
 Jin  their  own  Nature  indifferent,  are  the  moft 
 general  Subjedts   of  Civil  Conftitutions.    I 
 mean  no  more  than  that  they  ought  to  be 
 Negatively  Juft,  (as  we  fay)    that  is,  they 
 ought  to  enjoyn  nothing  which  is  pofltively 
 unjuft. 
 
 This  is  not  all;  we  muft  have  regard  to 
 another  Confideration.  There  are  fome 
 Laws  unjuft  in  a  certain  Senfe,  and  yet  of  the 
 Number  and  Order  of  thofe  which  necelTari- 
 ly  engage  our  Obedience.  An  excellent  Au- 
 thor has  explained  this  Point  by  obferving. 
 That  things  may  be  unjuft  two  ways  *,  fome' 
 are  unjuft  to  do,  as  Lying,  Perjury  and  Blaf-* 
 phemy  ;  others  ate  only  unjuft  to  fufFer,  as 
 Imprifonmentfor  the  Profeflion  of  the  Truth. 
 'Tis  injuftice  to  commit  a  Man  to  Prifon 
 for  adhering  to  the  true  Religion  :  But  this 
 Injuftice  exifts  only  in  the  Perfon  commit- 
 V         ting,  and  by  no  means  In  the  Perfon  comit- 
 
 ted. 
 
Chap.  IX.      Rules  (/Conscience.  6j 
 
 ted.  We  are  bound  then,  to  obey  the  Laws 
 of  the  fecond  kind,  but  not  thofe  of  the  firft, 
 or,  in  a  Word,  we  arc  bound  to  obey,  tho' 
 by  our  Obedience  we  fuffer  Injuftice,  pro- 
 vided we  do  none. 
 
 So  that  we  are  permitted  to  refiife  Obe- 
 dience to  thofe  Laws  only  which  command 
 things  actively  unjufl,  orunjuft  to  be  done^ 
 and  even  here  we  ought  to  be  very  well  afTur'd 
 of  their  Injuftice.  A  bare  Sufpicion  is  by  no 
 no  means  enough  in  this  Cafe  ^  we  ought  to 
 have  nothing  lefs  than  a  Certainty,  which 
 'tis  ncceflary  to  obferve,  for  the  decifion  of 
 a  very  important  Queftion.  It  is  ask'd,  What 
 we  are  to  do,  when  we  doubt  of  the  Juftice 
 of  any  Command  to  which  our  Obedience  is 
 required  ?  We  know  not  whether  the  Com- 
 mand be  lawful  or  unlawful  ^  we  have  ufed 
 our  beft  Endeavours  to  obtain  Satistadibn, 
 but  without  fuccefs:  For  Example,  May  a 
 Soldier  who  knows  not,  nor  can  know,  whe- 
 ther the  War  be  juft,  or  unjuft,  ad  in  it 
 with  Innocence  ? 
 
 All  the  Cafuifts  which  I  have  perufed,  the 
 Reformed  particularly,  anfwer  without  fcru- 
 ple,  that  Obedience  is  necelTary  on  thefe 
 Occafions  •,  and  they  all  give  this  Reafon, 
 That  in  dubious  Cafes  we  ought  to  take  the 
 fafer  Side.  But  now  'tis  fafer  here,  to  (Jbey 
 than  difobey  \  becaufe  Obedience  is  the  Sc- 
 prefs  Command  of  God.  Were  the  thing 
 otherwife,  it  w^ould  be  very  difficult  to  find 
 any  of  the  Soldiery  who  could  innocently 
 follow  their  ProfejOTion  •,  fince  there  are  lb 
 few  who  know  the  true  Reafons  on  which 
 their  Prince  commences  a  War,  or,  who, 
 
 if 
 
64  Of  the  Nature^  and  the       Book  I. 
 
 if  they  did  know  them,  are  able  to  judge  as 
 to  the  Equity  and  Legality  of  them. 
 
 T 
 
 CHAP.    X. 
 
 Of  Ecclejfajiical  Ordinances. 
 
 'HE  Holy  Scripture  commands  us,  not 
 only  to  yield  Obedience  to  Civil  Laws, 
 and  to  the  other  Injunclionsof  our  Sovereigns, 
 but  like  wife  to  fubmit  our  felves  to   the 
 Rules  e'ftablifh'd  by  the  Guides  and  Diredors 
 Heb.^nu  of  the  Church.     Thus  St.  Paul  exhorts  the 
 ^7»  Hebrews  :  Obey  them  that  Guide  you^  and  fub- 
 
 mit your  felves  :,  for  they  watch  for  your  Souls^ 
 as  they  that  jnufi  account  ^    that  they  may  do  it 
 with  joy.     And  our  Lord  himfelf  has  ap- 
 Al^r.xviii.  pointed,  in  his  Gofpel,  that  if  any  refufe  to 
 17'  hear  the  Churchy  fuch  an  one  fhould  be  to  uS', 
 
 oi  an  Heathen  Man  and  a  Vublican. 
 
 From  all  which,  we  fee  plainly,  that  'tis 
 the  Duty  of  private  Chriftians  to  obey  their 
 Spiritual  Guides  ^  but  then  'tis  ask'd,  whe- 
 ther this  Obligation  be  fuch  as  we  cannot 
 prove  defailant  m  without  Sin,  or  which  a-^ 
 mounts  to  the  fime,  whether  the  Ordinances 
 o^flie  Church  oblige  the  Gonfcience  ? 
 
 '  To  illuflrate,  in  feme  meafure,  this  Sub- 
 jeft,  which  we  muft  own  to  be  fomewhat 
 obfcure,  let  us  confider,  that  the  Church 
 may  prefcribe  to  u's  three  kinds  of  Duties. 
 The  f  ffl  are  thofe  which  God  exprefly  and 
 formally  requires  in  his  Word:  and  here  the 
 Church  docs  only  propofe  and  inculcate  to 
 
 USy 
 
Chap.  X.      Rules  of  Co'tisciEi^CE. 
 
 us.  what  is  commanded  by  God  ^  fhe  per- 
 forms not  the  part  of  a  Law-giver,  but  on- 
 ly of  a  Herald,  or  Proclaimer. 
 
 The  fecond  kind  are  thofe,  which  God 
 does  Command,  but  not  diredly,  and  in  ex- 
 prefs  Terms.  It  is  necelTary  to  deduce  them 
 by  a  long  train  of  Reafonings,  from  fuch 
 Principles  as  the  Word  of  God  fupplies  us 
 with  J  and  in  this  refped  the  Church  per- 
 forms the  Office,  not  of  a  Law-giver,  but 
 of  a  Teacher. 
 
 The  kft  are  thofe,  which  confilts  of  Adi- 
 ons  indifferent  iii  their  own  Nature,  and  in 
 which  God  has  left  us  to  our  Liberty,  with- 
 out giving  us  any  particular  Command  con- 
 eerning  them*,  yet  fuch  as  the  Church  has 
 found  reafon  to  enjoyn,  or  to  prohibit,  judg- 
 ing the  ufe  of  them  to  be  necefTary,  for  the 
 avoiding  of  Confulion,  and  the  preferving 
 of  Decency  and  Order  :  Thus,  for  Inftanccj 
 'Tis  the  common  Judgment  and  Wifh,  that 
 Holy  Offices  fhould  be  fome  time  celebrated 
 in  the  Week  Days,  when  the  whole  Church 
 may  alTemble  to  joy  n  in  their  Prayers  to  God^ 
 and  in  hearing  his  Word.    Now  to  this  End 
 'tis  necelTary,   that  certain  Days  fhould  be 
 fet  apart,   and  certain  Hours  precifely  de- 
 termined '■,  it  not  being  otherwife  poffible  to 
 avoid  Diforder,  or  to  Execute  that  which 
 all  agree  to  be  reafonable.    It's  indifferent 
 whether  the  Day  be  Wednefday,  (fuppofe) 
 or  Thurfday,  and  whether  the  Hour  be  that 
 of  Eight,  Nine,  or  Ten.    'Tis  poffible  there 
 may  be  no  particular  reafon  why  any  one  of 
 thefe  Days,  or  of  thefe  Hours,    fhould  be 
 preferred  to  the  reft  j  and  yet  fuch  a  pre- 
 
 E  ference 
 
66  Of  the  Nature,  and  the       Book  I. 
 
 ference  muft  needs  be  fix'd  ^  and  according- 
 ly the  Church  makes  the  Decifion,  appoint- 
 ing a  Day,  and  an  Hour,  for  Divine  Service. 
 The  Queftion  is,  how  our  Duty  ftands  in 
 thefe  three  feveral  Refpefts,  and  what's  the 
 KecefTity  of  Obedience  under  each  ? 
 
 There  can  be  no  Difpute  as  to  Actions  of 
 
 the  firll  and  fecond  Order.    In  both  thofe 
 
 Cafes,  to  fubmit  our  felves  to  the  Church,  is 
 
 to  fubmit  our  felves  to  God,  whofe  Will  the 
 
 Church  declares  and  propofes  to  us.    It  is 
 
 here,  efpecially,  that  the  faying  of  our  Lord 
 
 Luke  X.     ^^  ^^^  Difciples  takes  place.  He  that  heareth 
 
 16.  yof^  heareth  me^  and  he  that  deffifeth  you  defpi^ 
 
 feth  me,  h 
 
 The  Qiiellion  muft  therefore  be  reftrain'd 
 
 to  the  third  Order  of  Duties  :  But  to  give  a 
 
 little  more  Light  to  this  Matter,  it  may  not 
 
 be  improper  to  obferve,   That  there  are 
 
 Three  Degrees  of  SubmifTion,  which  we  may 
 
 yield  to  the  Ordinances  of  the  Church. 
 
 The  Firft,  and  weakeftof  all,  is  to  Pro- 
 portion our  Obedience  to  thofe  Reafons  on 
 which  the  Church  builds  her  Refolutions  ^ 
 fo  that  if  we  fmd  the  Reafons  to  be  good  and 
 folid,  we  may  be  ready  to  Obey  *,  but  on  the 
 contrary,  may  not  fcruple  to  flight  the  De- 
 crees of  the  Church,  if  there  was  no  reafon 
 for  the  making  them. 
 
 The  Second  is,  to  obey  the  Church  with- 
 out regard  to  her  Reafons  ^  yet  fo  as  to  pay 
 this  Obedience  then  only,  when  to  be  want- 
 ing in  it  would  feem  a  Contempt  of  the 
 Church,  or  would  give  Scandal  to  our  Neigh- 
 bours. We  may  be  then  faid  to  Contemn 
 or  Defpife  the  Church,  when  we  difobey 
 
 Her 
 
Chap.  X.        Rules  £>/ Conscience.  6y 
 
 Her  without  Reafon  ,  nay,  without  very 
 confiderable  Reafon  :  And  we  then  difobey 
 with  the  Scandal  of  our  Neighbours,  when 
 we  do  not  conceal  our  Difobedience  ^  but  on 
 the  contrary,  publifh  and  declare  it  without 
 the  leafl  Care  or  Caution. 
 
 For  Example :  The  Church  fees  conveni- 
 ent to  appoint  a  Publick  Faft :  There  are 
 IbmePerfons  whofe  Conftitution  is  fuch,  that 
 to  Fall  a  whole  Day  would  fo  far  incommode 
 them,  as  that  inftead  of  being  better  difpo- 
 fed  for  Prayer  and  Meditation,  they  would 
 not  be  in  a  condition  to  apply  themfelves  to 
 thefe  Pious  Exercifes :  Others  there  are  who 
 might  bear  a  Day's  Falling,  and  yet  not  in 
 the  leall  hinder  or  difcompofe  their  Devo- 
 tion, which  is  the  Cafe  of  mofl  Men- 
 Let  us  fuppofe,  that  both  the  one  and  the 
 other  forbear  to  Faft  upon  the  Day  which 
 the  Church  appoints  :  The  Latter  will  Dif- 
 obey with  Contempt,  becaufe  they  have  no 
 good  reafon  for  their  Forbearance  ^  but  the 
 Former  without  Contempt,  becaufe  they  for- 
 bear upon  Motives  of  confiderable  Weight. 
 
 Let  us  fuppofe  again,  That  the  Former, 
 who  break  the  Orders  of  the  Church  without 
 any  Contempt,  and  with  fome  appearance  of 
 Neceffity,  fhall  at  the  fame  time  Eat  in  the 
 Prefence  of  their  Children,  their  Servants, 
 or  any  other  Perfon  ^  in  this  Cafe,  they  dif- 
 obey with  Scandal  and  Offence  ^  becaufe  they 
 give  occallon  to  the  Beholders  to  think,  that 
 they  undervalue  the  Church's  Authority. 
 
 The  Third  Degree  of  Submiffion  is,  to 
 think  our  felves  bound  to  Obey  when  neither 
 of  thefe  Cafes  happens,  or  beyond  the  dan- 
 
 E  2  ger 
 
63  Of  the  Ndture^  and  the      Book  I. 
 
 ger  of  Contempt  and  Scandal :  That  is,  in  a 
 Word,  upon  all  Occafions  whatfoever,  fo  as 
 to  fubmit  no  lefs  in  Private  than  in  Publick, 
 no  lefs  when  we  have  Reafons  to  alledge  for 
 diir  Non-Gomplianee,  than  when  we  have 
 not. 
 
 None  will  ever  deny,  but  that  we  owe  the 
 Church  the  firft  Degree  of  Submifllon  here 
 defcrib'd  ^  and  that  'tis  the  Duty  of  private 
 Chriltians  to  conform  to  her  Refolutions, 
 when  founded  upon  any  folid  Reafons :  But 
 indeed,  to  fubmit  only  thus  far  to  the  Au- 
 thority of  the  Church,  is  not  to  fubmit  to 
 it  at  all :  For  are  we  not  bound  to  comply 
 with  thofe  who  have  no  manner  of  Power  or 
 Jurifdidion  over  us,  when  they  bring  good 
 and  folid  Arguments  for  what  they  offer  ? 
 Belides,is  it  not  very  pofllble,  that  the  Church 
 may  have  good  Reafon  to  fupprefs  the  Mo- 
 tives which  induc'd  her  to  any  Refolution  ? 
 Shall  this  intercept  our  Obedience  ?  Or,  laft- 
 ly,  may  it  not  happen,  that  the  Church  fhaU 
 find  it  greatly  important,  to  defcribe  the 
 Preference  between  two  Subjects,  which  in 
 themfelves  are  equal,  as  appears  by  the  Ex- 
 ample but  now  given  ?  And  who  imagines 
 that  we  are  excus'd  from  obeying,  in  a  Cafe 
 of  this  Nature  ? 
 
 Upon  all  thefe  Confiderations,  our  Di- 
 vines pronounce  the  firft  Degree  of  Submifll- 
 on to  be  utterly  infufficient,  and  require  that 
 the  Second  at  leaft  be  added  ^  that  is,  that 
 we  obey  the  Church  in  all  Cafes,  when  our 
 Difobedience  would  argue  a  Contempt  of 
 her  Authority,  or  would  give  Scandal  to  the 
 Weak. 
 
 Some 
 
Chap.X.       Rid/es  of  Conscience.  6^ 
 
 Some  few  Profeflbrs  amongft  the  Reform- 
 ed, and  in  general  all  thofe  of  the  Church  of 
 J<omey  go  much  farther,  and  would  have  us 
 add  the  third  Degree  of  Submifllon  to  thofe 
 already  mentioned.  They  affirm,  That  wc 
 ought  to  obey  at  all  Times,  and  upon  all  Oc- 
 cafions  ;  and  that  we  Sin  in  not  obeying  af- 
 ter fo  abfolute  a  manner. 
 
 The  ftrongeft  Reafon  alledg'd  by  the  Pa- 
 trons of  this  Opinion  is.  That  we  mull  ac- 
 knowledge fuch  a  Degree  of  Obedience  to  be 
 due  to  the  Laws  of  the  State,  and  to  all  the 
 Orders  of  our  Civil  Superiors  :  Ought  we  not 
 therefore  to  pay  the  like  Deferrence  to  our 
 Eccleliaflical  Superiors,  lince  we  are  com- 
 manded by  God  to  obey  thefe  as  well  as  the 
 former  ? 
 
 But  there's   a  wide  Difference  between 
 thefe  two  Kinds  of  Superiors  :   The  Former 
 are  Mafters  or  Lords,  and  as  fuch  have  a 
 Power  of  abfolutely  commanding  us,  which 
 the  Latter  have  not.     Our  Saviour  Himfelf 
 has  made  this  Diflinclion  ^  The  KtTJgs  of  the  Luke  xxii. 
 Gentiles  (fays  He  to  his  Difciples)  exercife  25. 
 Lordflnp  over  them-y  and  they  that  exercife  Au^ 
 thority  ufon  them  are  called  Benefactors  :  But  ye 
 Jhall  not  be  fo  '^  but  he  thatis greatefl  among you^ 
 let  him  be  as  the  younger  ^  and  he  that  to  chief 
 as  he  that  dothferve,    St.  Peter  addrefles  him- 
 felf in  the  fame  manner  to  all  the  Guides  of 
 the  Church  j  Feed  the  Flock  of  Cod  which  is  a-  *  Pet.  v. 
 tnong  you^  taking  the  Overfght  thereof  not  by'^>  3» 
 confiraint^  but  willingly  ^  7iot  for  filthy  Lvcre^ 
 but  of  a  ready  Aiind  \  neither  Oi  being^   Lords 
 over  God^s  Heritaae^  but  being  Fxarnvles  to  the 
 Flock. 
 
 E  3  To 
 
TO  Of  the  Nature^  and  the       Book  I. 
 
 To  argue  therefore,  from  one  of  thefe 
 Powers  to  the  other,  is  Inconfequential  ^ 
 j(ince  the  Holy  Scripture  makes  a  a  wide  Dif- 
 tindion  betweerx  them  in  this  point :  But  it 
 will  be  faid,  What  Authority  then  can  the 
 Church  retain  ?  Firfl,  'tis  certain,  flie  muft 
 ever  have  fome  Authority :  And  'tis  certain, 
 in  the  fecond  Place,  That  this  Authority  is 
 chiefly  exercis'd  in  the  Regulation  of  Things 
 indifferent  :  Can  we,  therefore,  acknow- 
 ledge Her  to  be  veiled  with  fuch  an  Autho- 
 rity, while  yet  we  forbear  the  Performance 
 of  what  fhe  enjoins  ? 
 
 I  Anfwer  :  One  of  thefe  two  Things  mufl 
 always  happen  in  the  Cafe  \  either  that  the 
 Church  proceeds  according  to  her  Duty,  or 
 that  fhe  does  not :  Iflhedoes,  and  if  fhe  con- 
 tains herfelf  within  the  Bounds  prefcribed  to 
 Her  by  God,  fhe  will  not  pretend  to  oblige, 
 except  in  the  danger  of  Contempt  or  of  Scan- 
 dal, thofe  to  whom  her  Commands  are  di- 
 reded  ^  and  therefore,  to  aft  contrary  to  her 
 Commands,  when  there's  good  Reafbn  for 
 fo  doing,  is  not  to  oppofe  the  Intention  of 
 the  Church,  or  to  difobey  her  Authority. 
 
 If  ihe  does  not  keep  herfelf  within  thefe 
 Limits,  but  defigns  to  oblige  her  Children 
 after  an  abfolute  manner,  fhe  exceeds  her 
 CommifHon  ;,  and  if  we  obey  her  not,  this 
 Difobedience  terminates  in  herfelf  alone,  and 
 is  by  no  means  refleded  upon  God  \  becaufe 
 the  Authority  which  we  thus  diiavow,  is 
 wholly  ufurp'd,  and  no  kind  of  Emanation 
 from  the  Divine  Power. 
 
 This  will  appear  more  evident,  if  we 
 tonfider,  That,  according  to  St.  P^w/'s  Rule, 
 
 the 
 
Chap.  X.        Rules  of  Conscience.  7 1 
 
 the  Power  of  the  Guides  of  the  Church  is  a 
 good  and  beneficial  Power,  tending  to  Edifl-     ^  ^ 
 cation^  and  not  to  Deftru^hion:  This  Iff  e  ah  for  your  g,  ^  xiii! 
 own  Profit^  not  that  Jmaycafi a  Snare  uponyou^  but  i©. 
 for  that  which  is  comely^  and  t  hat  ye  may  attend  nvon  1  ^^^*  vii. 
 the  Lord  without  DiflraEtion^  as  he  delivers  ^^' 
 himfelf  in  another  place :   But  the  Church 
 would  certainly  make  a  quite  different  ufe  of 
 her  Power  ^  fhe  would  exert  it  in  deftroying, 
 not  in  edifying  ^  fhe  would  lay  Snares  for  her 
 Children  *,  fhould  Ihe  give  them  Laws  which 
 they  could  not  violate  without  Sin,  and  with- 
 out expofing  themfelves  to  the  Peril  of  Eter-  " 
 nal  Ruine.    Under  this  Hypothefis,  What 
 would  become  of  her  Prudence  on  the  one 
 fide,  or  of  her  Charity  on  the  other  ? 
 
 I  might  offer  many  other  Proofs  of  what  I 
 now  alTert  ^  but  I  fhall  content  my  felf  with 
 two  more,  which  to  me  appear  demon ftra- 
 tive  :  The  Firfl  is.  That  if  the  Laws  of  the 
 Church  obliged  the  Confcience  in  fuch  a  man- 
 ner, as  that  the  Tranfgrefrionof  them  were  a 
 Sin,  the  Obfervance  of  them  would  then  be  a 
 good  Adion  :  This  Confequence  our  Adver- 
 laries  allow  ^  and  indeed,  there  are  two  Con- 
 fiderations  which  evince  it  to  beneceflary. 
 
 I .  The  Church  would  fhew  a  very  ftrange 
 Degree  of  ill  Treatment  towards  her  Chil- 
 dren, fhould  fhe  impofe  on  them  fuch  Laws 
 as  could  ferve  only  to  drive  them  into  Sin, 
 and  even  precipitate  them  into  Damnation^ 
 in  cafe  they  tranfgrefs'd  them  ^  and  yet  could 
 not  at  all  conduce  to  their  AdmifTion  into 
 Heaven,  in  cafe  they  obferv'd  them  :  Upon 
 this  Suppofition,  Would  fhe  not  do  much 
 more  wifely,  never  to  make  fuch  Laws  ?  Or 
 
 E  4  is 
 
72  Of  the  Nature^  and  the       BookL 
 
 'F  II  
 
 is  it  ever  pofHble  fl]e  fliould  have  good  and 
 iiifficient  Reafon  to  make  them  ? 
 
 2.  The  Second  Conlideration  enforcing 
 fheneceffity  of  the  Confequence  above-men- 
 tion'd  is,  That  the  Perfons  againft  whom  I 
 Difpute,  pretend  the  Violation  of  Ecclefiafti- 
 cal  Laws  to  be  therefore  only  fmful,  becaufe 
 it  implies  aninfradion  of  the  Law  of  God, 
 who  has  commanded  us  to  obey  the  Church : 
 But  if  not  to  do  what  the  Church  enjoins  be 
 to  violate  the  Law  of  God,  muft  it  not  be 
 allow'd,  That  to  comply  with  her  Injundi- 
 ons,  is  to  obferve  the  fame  Divine  Law,  and 
 confequently  to  perform  a  good  and  virtuous 
 
 It  is  certain,  therefore.  That  if  the  Laws 
 
 of  the  Church  did  abfolutely  bind  the  Confci-- 
 
 ence^  our  Ads  of  SubmifTion  to  them  would 
 
 be  fuch  Works  as  are  morally  Good*,  yet 
 
 this  is  what  can  by  no  means  be  affirni'd  ; 
 
 and  our  Lord  himfelf  has  exprelly  determin'd 
 
 the  contrary.    Thp  Guides  of  the  Jewijh 
 
 Church,  the  Scribes  and   Pharifees^  required 
 
 abfolutely  theufe  of  certain  Walhings  before 
 
 Meat.    They  had  pafs'da  Law  to  this  pur- 
 
 pofe,  and  were  highly  difpleas'd  to  fee  the 
 
 Apoftks  neglefl:  the  Obfervance  of  it.   They 
 
 complain'd  to  pur  Blefled  Saviour  (as  St. 
 
 Mark  vii.  Afark  informs  us)  with  this  Queftion  ;  IVhy 
 
 5*  xpalk  not  thy  Dlfcifles  ace  or  dim  to  the  Tradition 
 
 of  the  Elders  ^   But  our  Lord  anfwers  them  ^ 
 
 Mirl  vii.  Well  hath  Efaias  prophe/ied  of  you  Hypocrites^  as 
 
 ?;  7?  p.    if  li  written^  This  People  honoureth  me  with  their 
 
 Lips^  but  their  Heart  is  far  from  me,     Howbeit^ 
 
 in  vain  do  they  worjhip  me^  teaching  for  DoU:rines 
 
 the  Commandments  of  Men,     For    laying  afide 
 
 the 
 
Chap.X.       K«/^j<?f  Conscience.  7} 
 
 the  Commandment  of  Godj  ye  hold  the  Tradition 
 of  Men-,  as  the  waging  of  Tots  and  Cufs^  and 
 many  other  fuch  like  things  ye  do. 
 
 We  have  here  as  clear  a  Decifion  as  polTi- 
 ble.  The  Subjcft  of  the  Difcourfe  was  a  Law 
 authoriz'd  by  Tradition,  and  receiv'd  by  the 
 whole  Church  *,  for  St.  Mark  ,exprefly  tells 
 us,  That  the  Pharifees,  and  all  the  Jews,  ex-  Mark  viu 
 fept  they  wajh  their  Hands  oft^  eat  not.  The  3« 
 Objecl  of  this  Law  was  an  Adion  indifferent 
 in  its  own  Nature  •,  but  which  being  thus  en- 
 join'd  by  the  Church,  would  have  commen- 
 ced Good  and  Laudable,  had  their  Church 
 been  really  poflefs'd  of  fo  large  an  Authority 
 as  they  pretended  :  But  we  are  fure,  the 
 Adion  did  not  thus  become  Good  ^  and  our 
 Lord  declares  politively  on  th;e  contrary. 
 That  the  Performance  of  it  was  vain  and  un- 
 profitable, in  refped  of  his  Worfhip  and 
 Service  ;  In  vain  do  they  Worjhip  me^  teaching 
 for  DoEhrines  the  Commandments  of  Men. 
 
 Laftly,  If  Ecclefialtical  Laws  obliged  the 
 Confcience^  the  Church  would  only  have  chan- 
 ged her  Yoke  by  the  Eftablifhment  of  Chrifti* 
 anity  :  She  would  ftill  continue  a  Slave  ^  and 
 the  only  Difference  would  be,  That  where- 
 as under  the  Law  her  Servitude  was  termi- 
 nated with  refpedl  to  God,  fhe  would  now 
 be  in  Bondage  to  Men.  What  mighty  Ad- 
 vantage could  Ihe  obtain  by  her  Difenthral- 
 ment  from  the  Mofaical  Ceremonies,  were 
 fhe  ftill  fubjed  to  the  necefTity  of  Obeying 
 others  no  lefs  Obligatory,  and  perhaps  no 
 lefs  Numerous. 
 
 But  the  Apoftles  give  us  no  fuch  Idea  of 
 the  Church.    They,  through  the  vyhole  Se- 
 ries 
 
74  Of  the  Nature^  and  the      Book  L 
 
 ries  of  their  Writings,  reprefent  the  Faith- 
 ful under  the  Law  as  Bondmen ;  and  Chrifti- 
 ans  as  the  Freemen  of  our  Lord  and  Saviour. 
 A  manifeft  Proof,  that  our  Condition  is 
 chang'd  in  this  regard  ^  and  confequently, 
 that  what  is  thus  indifferent,  no  longer  binds 
 the  Confcience. 
 
 M.  D.  objefts  Three  things  againflf  the 
 Subftance  of  this  Chapter.  He  fays,  Firft, 
 That  I  too  muchdeprefs  the  Power  ofEccle- 
 fiafticks.  In  the  Second  place  he  fays.  That 
 on  the  contrary,  I  too  much  exalt  the  Power 
 of  Temporal  Magiftrates.  Thirdly,  He  pre- 
 tends. That  I  give  a  falfe  Expofition  of  our 
 Saviour's  Words,  in  the  Text  before  cited. 
 It  concerns  me  to  juftify  my  felf  upon  thefc 
 Three  Articles. 
 
 L  If  I  am  miftaken  in  the  firft  Point,  I 
 have  err'd  with  good  Company.  I  have  af- 
 ferted  nothing  but  what  all  our  Divines  have 
 maintain'd  before  me,  Sanderfon  only  except- 
 ed. At  leaft.  He,  of  all  that  I  have  read,  is 
 the  only  one  who  chofe  to  follow  the  Romijh 
 Church,  rather  than  the  Reformed,  in  this 
 Point  ^  for  we  are  to  know.  That  ever  fince 
 the  Reformation,  it  has  been  a  particular 
 Controverfy  between  the  Romanifts  and  us. 
 Whether  Ecclefiaftical  Laws  oblige  the  Con-- 
 fcience^  in  Other  Cafes  befides  thofe  of  Con- 
 tempt and  Scandal.  The  Church  of  Rome 
 has  declar'd  for  the  Affirmative  *,  and  Prote- 
 ft  ant  Authors,  as  well  Lutherans  as  Calvinifts^ 
 for  the  Negative.  If  any  queftion  this,  let 
 them  give  themfelves  the  trouble  of  reading 
 Bellarmine  de  bonis  c'per;^^//,  particularly  Xz^.  II. 
 Chaj*  VI.    and   the   Fratres   ds   Vakmhorch^ 
 
 Tom. 
 
Chap.  X.         Rules  of  Conscience.  75 
 
 Tom  I.  p.  183.  Tom  II.  p.  187.  among  the 
 Fafifls  ^  and  among  thofe  of  our  Commu- 
 nion, the  Supplement  to  Chamier^  p.  375. 
 Riveis  Summary  of  ComroverfieSj  Tra(5t  II. 
 Queft.  9.  Mefirezat  of  the  Church.  Thefes  Sal- 
 murienfes.  Tom  I.    Difp.  I. 
 
 But  this  is  not  all,  the  Confefllon  of  Faith, 
 publifh'dby  the  Reform'd  Churches  oiFrancey 
 is  exprefs  to  the  fame  purpofe  \  fee  Article 
 XXXIII.  So  that  if  1  have  gone  too  far  in 
 this  refpec^,  I  have  all  the  Proteftant  Churches 
 for  my  Vouchers. 
 
 II.  I  have  the  fame  Defence  to  make  to  the 
 fecond  Charge.  M.  D.  objeds,  that  I  give 
 too  large  a  Power  to  Princes  and  Magi- 
 Urates.  The  Power  which  I  give  them,  is 
 to  make  fuch  Laws  as  fhall  oblige  the  Con- 
 fcience.  But  am  I  the  only  Afferter  of  this 
 Power  ?  Do  not  all  the  Reform'd,  all  Pro- 
 teftants,  all  Chriftians,  except  Quakers  and 
 Socinians^  joyn  in  the  Acknowledgment?  Has 
 not  St.  Paul  himfelf  delivered  this  Dodrine 
 long  before  me  ?  Indeed  what  can  we  con- 
 ceive to  be  more  dired  and  exprefs,  than 
 that  which  he  tells  the  Romans  :  Te  muft  needs 
 be  fuhjecl^  not  only  for  rvrathy  but  alfo  for  Con-- 
 fcience  fake  I 
 
 III.  Hitherto,  therefore,  I  have  kept  with- 
 in Bounds.  As  to  the  Expofition  which  I 
 have  given  of  our  Saviour's  Words,  in  this 
 I  have  only  follow'd  my  Mafters,  Calvin 
 particularly,  who  in  an  exprefs  and  formal 
 manner  rejeds  the  Opinion  now  maintain'd 
 by  M,  D.  The  Cafe  in  Ihort  is  this ;,  I  reply 
 to  an  Objedion  of  thePapifls.  They  fay^ 
 'tis  abfurd  to  fappofe,  that  the  Laws  of  Ci- 
 vil 
 
y6  Of  the  Nature^  and  the       Book  I. 
 
 vil  Governours  ftiould  bind  theConfciencejand 
 yet  to  deny  the  fame  binding  Power  to  thofe 
 of  our  Spiritual  Guides  \  fince  we  are  com- 
 manded by  God  to  obey  the  latter  no  lefs 
 than  the  former.  Now  lobferve  that  there's 
 a  confiderable  difference  between  thefeCafes, 
 becaufe  Temporal  Magiflrates  arc  properly 
 our  Mafters  \  whereas  the  Directors  of  the 
 Church  are  only  termed  Minifters  or  Ser- 
 vants. In  Proof  of  this,  I  alledge  thofe 
 Words  of  our  Saviour  *,  The  Kings  of  the  Gen- 
 tiles exercife  Lordjhip  over  them^  and  they  that 
 t^ercife  Authority  upon  them  are  called  Bene- 
 faBors.  But  ye  Jhall  not  be  fo  :  hut  he  that  is 
 greatefl  among  you^  let  him  be  as  the  younaeV'^ 
 and  he  that  is  chiefs  as  he  that  doth  ferve. 
 
 Af.  JD,  pretends  that  I  have  miflaken  the 
 Senfe  of  this  Text.  He  affirms  that  our 
 Lord  does  not  here  oppofe  the  Power  of 
 Spiritual  Guides  to  that  of  Temporal  Magi- 
 ftrates  ^  but  only  the  manner  in  which  Chri- 
 fiians  ought  to  exercife  their  Authority  of 
 what  kind  foever,  whether  Sacred  or  Civil, 
 to  the  manner  in  which  the  Heathen  Gover- 
 nours exercife  theirs.  Now,  I  have  feveral 
 Remarks  to  offer,  on  this  Point. 
 
 I.  That  M*  D.  ought  not  to  have  been 
 fatisfied  with  barely  telling  us  his  Sentiments 
 as  to  the  Text  'm  Difpute.  He  ought  to 
 have  proved  the  Truth  of  them,  which  yet 
 he  has  wholly  negleded. 
 
 II.  I  add,  that  'twill  be  no  great  difficul- 
 ty to  fhew  that  the  Miftake  is  on  his  lide  ^ 
 for,  indeed,  it  does  not  appear,  that  our 
 Lord  abfolutely  condemns  the  Dominion  of 
 which  he  fpeaks.    There's  nothing  in  the 
 
 whole 
 
Chap.  X.         R«/ej  (/Conscience.  ^^ 
 
 v/hole  Difeourfe  upon  which  we  may  ground 
 fuch  a  Conjedure.  I  know  BelUrmine  was  of 
 that  Judgment,  and  believed  that  the  Word 
 which  we  render  to  exercife  Lordjhtp^  pro- 
 perly fignifies,  to  tyrannize  and  opprefs  ^ 
 but  our  Divines  have  given  demonftrative 
 Proofs  of  the  contrary.  See  Gataker  in  his 
 Cinnusj  1. 1,  c  3.  where  he  produces  many 
 Paffages  of  Sacred  and  Prophane  Writers, 
 who  ufe  the  Word  to  denote  an  Authority 
 rightly  exercis'd  and  imploy'd  -^  and  indeed 
 the  LXX  have  applied  it  to  the  beginning  of 
 the  CXth  Pfalm,  where  Chnfl  is  faid  to  rule 
 in  the  midfl  of  his  Enemies  ^  and  to  that  place 
 in  the  XCIXth  Pfalm,  v/here  we  read,  the 
 ZJpright  jloall  have  Dominion  over  the  wicked, 
 
 III.  It  feems  likewife,  in  my  Judgment, 
 that  our  Lord  is  here  fpeaking  of  a  lawful 
 Dominion  ^  for  he  fays,  thofe  who  exercife 
 it,  are  called  BenefaBors  \  but  we  dont  ex- 
 prefs  our  felves  in  this  manner  of  fuch  as  ufe 
 their  Authority  only  to  opprefs  and  aggrieve 
 their  Subjefts:  we  call  them  not  Benefadors, 
 we  call  them  Tyrants. 
 
 IV.  Befides,  'tis  evident  that  our  Lord  in 
 this  Difcourfe  alFigns  the  caufe  of  his  rejed- 
 ing  the  Petition  of  the  two  Difciples.  But 
 thefe  Difciples  did  not  requeil:  of  him  Power 
 and  Permjflion  to  opprefs  their  Brethren : 
 They  barely  defired  the  chief  Authority  and 
 Precedence,  intending,  no  doubt,  to  ufe  it 
 in  the  bell  manner,  and  as  a  means  of  ad- 
 vancing the  Kingdom  ofjefiis  Chrifi.  It  was 
 therefore  an  innocent  Authority  which  their 
 great  Mafter  refufed  them,  becaufe  'twas  an 
 innocent  Authority  for  which  they  petitioned. 
 
 V.  But 
 
7S  Of  the  Nature^  a^d  the       Book  I* 
 
 V.  But  let  us  fuppofe  that  our  Saviour 
 here  fpeaks  of  the  Abufe  which  fome  Princes 
 make  of  their  Authority  and  Power;  nothing 
 can  be  hence  inferred  to  the  prejudice  of  the 
 Power  and  Authority  it  felf.  This  mult  be 
 granted  as  neceflary,  becaufe  foon  after  he 
 alledges  his  own  Example  :  He  fays,  that  he 
 came  not  to  he  mini  fired  vnto^  hut  to  minifier  ^ 
 yet  'tis  molt  certain,  he  did  not  hereby  de- 
 iign  to  renounce  his  own  Right  and  Power 
 of  Commanding  us. 
 
 The  Authority  of  Kings  and  Princes  is, 
 therefore,  left  fecure  and  unimpaired  by  this 
 Dilcourfe  of  our  Lord  •,  and  thus  far  M.  D<. 
 will  agree  with  me  \  for  he  has  taken  care 
 not  to  fall  into  the  Extravagance  of  the 
 Anahapifi  and  Socinians^  who  pretend,  that 
 our  Saviour  in  thefe  Words  has  forbidden 
 Chriltians  to  exercife  any  manner  of  Autho- 
 rity over  one  another.  He  will  as  readily 
 grant,  that  this  Authority  confilts  for  the 
 molt  part,  in  commanding  things  indifferent. 
 For  as  without  fuch  a  Right  'tis  impoffible 
 any  form  of  Government  fliould  beeltablifh'd 
 or  preferved  ^  fo  if  Princes  were  only  allow- 
 ed to  command,  or  forbid,  that  which  is  in 
 it  felf  Good  or  Evil,  they  would  do  no  more 
 than  apply,  and  publifli  the  Law  of  God> 
 which  the  meanelt  Subjed  might  as  well 
 perform. 
 
 Yet  this  Conceffion  is  fufficient  for  my 
 purpofe  ^  for  hence  it  follows,  that  when 
 Princes  fhall  enjoin  indifferent  things  we  are 
 bound  to  obey  them,  and  cannot  otherwife 
 avoid  the  imputation  of  Sin .  For  can  our  Dif- 
 -obedience  to  them  be  confiltent  with  what 
 
 the 
 
Chap.  X.        jR«/^j  (?/ Conscience,  79 
 
 the  Scripture  elfewhere  commands?  Is  it 
 agreeable  to  St.  Paul's  Admonition  :  Let  e- 
 very  Soul  he  fuhjeB  to  the  higher  Powers  ?  Or, 
 to  St.  Peters  Exhortation :  Submit  your  felves 
 to  every  Ordinance  of  Man  for  the  Lord's  fake  ? 
 Or  to  the  Injundion  of  our  Lord  himfeif  : 
 Render  ttnto  Cafar  the  things  that  are  Cdtfars  <* 
 There  is  nothing,  then,  in  what  I  have 
 here  afTerted,  that  ought  to  offend  M.  D. 
 And  I  can  fee  no  Exception,  indeed,  that 
 lies  againft  it,  unlefs  any  one  fhould  affirm, 
 with  the  Church  of  Rome^  that  Paftors  have 
 the  fame  Authority  over  their  Flock,  as 
 Princes  over  their  Subjeds  ^  which,  I  believe, 
 is  farther  than  M*  D.  will  go  in  this  matter. 
 
 Remarh  on  the  tenth  Chapter. 
 
 BEcaufe  the  Subjeft  of  this  Chapter  has 
 been  treated  of  with  particular  difad- 
 vantage,  by  the  Reformed  Divines  of  the 
 Gallic  an  Confeffion,  as  well  on  account  of  the 
 unhappy  neceffity  (a)  which  firll  eftablifh'd 
 their  Difcipline,  as  by  reafon  of  their  preca- 
 rious Dependence  at  home,  and  their  imper- 
 fed  Coalition  with  other  States  and  Churches 
 fince  the  Great  Perfecution^  and  becaufe  the 
 miftaken,  or  infufficient  Authority  ofthefe 
 Writers  is  yet  conftantlyalledg'd  amongft  us 
 in  favour  of  a  Diviiion,  fo  groundlefs  in  its 
 Rife,  fo  obftinate  in  itj  Continuance,  and 
 
 fo 
 
 {d)  See  thisNeceflity  moft  juftly  related,  andmoft 
 charitably  explain'd,  in  the  excellent  Preface  of 
 Mr*  Hookr, 
 
8o  Of  the  Nature ,  dnd  the       Bo6k  1 
 
 fo  pernicious  in  its  EfFeds,  that  the  Le^r-* 
 lied  Author  might  not  fuffer  through  the 
 like  Mifapplication  ^  the  Tranflator  has^ 
 in  Juftice  to  him,  and  as  a  neceflary  Cau- 
 tion to  the  Reader,  fubjoin'd  thefe  few  Re- 
 marks. 
 
 By  the  two  previous  Diftinftions,  one  of 
 the  feveral  kinds  of  Duties  \  the  other  of 
 the  feveral  Degrees  of  SubmifTion :  The  Au- 
 thor has  very  judicioufly  open'd  the  way  to 
 his  Queftion  *,  and  by  averting  the  Power  of 
 the  Church  to  enjoin  indifferent  things  ^  has 
 cut  off  that  old  and  newly  reviv'd  Plea  of 
 Kisjits  of  Separation  from  a  National  Church,  the  Im* 
 Proteftam  fofition  of  a  thing  indijferent^  not  the  indifferent 
 viffmurs,  fiji„g  imposed  j  which  Plea  being  a  direft  Con- 
 pag  13.  tradition,  not  only  to  the  Doftrine  and 
 Pradice  of  all  Foreign  Troteftmi  Churches^ 
 but  to  the  Nature  of  a  Church,  and  of  Soci* 
 ety  and  Government  in  General,  is  too  weak 
 and  rotten  to  bear  the  Colours  which  a  late 
 Artift,  or  any  other,  can  lay  upon  it.  The 
 whole  Queftion  concerning  the  Obligation  of 
 Eccleliallical  Ordinances,  is  happily  fuper- 
 ceded,  whenever  the  Decrees  of  the  Church 
 are  Ratified  by  the  Conftitutions  of  the  State: 
 (a)  And  fuch  a  Ratification  ought  always, 
 
 if 
 
 (  a)  h^  in  the  Creation  there  was  Light  before  the 
 Sun,  that  we  might  learn,  that  the  Sun  was  not  the 
 fountain  of  Light,  but  God  ;  fo  there  was  a  Govern^ 
 itientin  the  Church,  even  before  the  Princes  were 
 Chriftians,  that  the  Support  and  Ornament  of  God's 
 Church  might  be  own'd,  as  an  efflux  of  the  Divine 
 Power,  and  not  thekindnefs  ofPrmces ;  But  yet,  as 
 
 wheii 
 
 '} 
 
Chap.  X.      jR«/e/e?/ Conscience.  Si 
 
 when  the  Light  was  gathered  and  put  into  the  Body 
 of  the  Sun,  we  afterwards  deriv'4  our  Light  from  him, 
 and  account  him  the  Prince  of  all  the  Bodies  of  Light; 
 fo  when  the  Government  External  of  all  things  was 
 drawn  into  the  Hands  of  Princes  becoming  ChrilU- 
 ans,  to  them  the  Church  owes  the  Heat  and  the 
 Warmth,  the  Light  and  the  Splendor,  the.  Life  of 
 her  Laws,  and  the  Being  of  all  her  great  Advantages 
 of  Maintenance  and  Government  Bijhop  Taylor, 
 i>uil.  Dub.  Book  III.  Ctt^.  IV.  B^k  Vo 
 
 if  pofTible,-  to  be  procur'd,  is  the  Judgment 
 of  the  Proteftant  Synod  oi France^  m  the  The- 
 iis  de  Ecclefu^  drawn  up  by  Lud.  Cape/l^s^  Prefix diS 
 and  confirm'd  by  General  Approbation  ^  in  f\^^^\ 
 which    'tis  declared,    That  the  Church,    or  r"^'^"'^" 
 Churchmen,  have  Jo  far  only  a  power  of  ordain- 
 ing things  itidlffereni,  Ms  the  Civil  Magi jhr ate ^ 
 if  Christian,  jhall  apprdve  and  ratify,  nnd  pap 
 into  Laws :  Agreeably  to  which  we  find,  the 
 King,  by  his  Letters  to  the  Synods,  fequi-  In  ihe^y: 
 ring  them  to  remit  to  him  an  account  of  the  J!?5,Jf^5. 
 Canons  they  had  fram'd,  that  he  might  or- 
 der them  to  be  Regifter'd  in  his' Parliament 
 of  Paris.    If  the  Church  be  confider'd  (as  here 
 it  is)  diftinclly  from  the  State,  under  this 
 Confideration,  it  is  by  ail,  but  Eraftians  and 
 Libertines,  confeiTed  to  have  an  eflential,  in- 
 herent Power  of  doing  all  things  neceilary  to 
 the  end  ofitslnflitution  •,  fo  that  in  cd'iQ  it 
 fhould  be  either  deferted  or  opprefs^d,  by 
 the! emporal Governor,  tt  ought  ftill  to  exe- 
 cute the  CommifTion  it  has  received  from 
 God,  by  prefcribing  firft  all  Matters  of  Faith, 
 Morals  or  Worfhip,  contain'd  iw  the  Holy 
 Scriptures,   cr  necedarily  deducible    from 
 them  ',  and  Secondly,  all  fuch  Ceremonies" 
 and  Circumftances  as' may  tend  to  Decency, 
 
 F  Order, 
 
 Gallica'- 
 num^ 
 
-Am- 
 
 82  Of  the  Nature  J  And  the       Book  I. 
 
 Order,  and  Edification,    (a)  Ecclefiaftical 
 In  junctions  of  the  former  kind  muft  oblige 
 the  Cofjfcience  in  all  Cafes,  and  at  all  times, 
 the  Matter  of  them  being  neceflary,   and 
 commanded  by  God  Himfelf.    Thofe  of  the 
 latter  kind  being  by  our  Author,  and  all 
 that  own  the  neceffity  of  Church-Communi- 
 on, acknowledged  to  bind  the  Confcience  in 
 all  Cafes,  when  our  Difobedience  would  ar- 
 gue a  Contempt  of  Authority,  or  would  give 
 Scandal  to  the  Weak.    The  Author's  Que- 
 flion  (  ^  Whether  Ecclefiaftical  Ordinances, 
 '  concerning  Things  indifferent,  bind  the 
 '  Confcience  beyond  the  danger  of  Contempt 
 '  or  Scandal)  feems  unneceflary  ^  bccaufe  as 
 to  thefe  Matters,    the  Power  of  binding 
 would  m  this  Degree  be  fafficient  to  all  the 
 Purpofes  of  its  Appointment  and  Delignati- 
 on.     As  to  the  unequal  Comparifon  between 
 the  Laws  of  the  State,  and  the  Canons  of  the 
 Church,  tho'  made  by  others  of  great  Name 
 B/j%San-  beftdes  our  Author,  it  will  not  ftridly  hold. 
 '  ^'^  ^"  ^     Whatever  jidi' ant  ages   the    Secular  Tower  may 
 1  Pet.  11.  have  above  the  Ecclefiaftical^  or  the  Ecclefiaftical 
 16.  above  the  Secular^  in  other  reffe^s  j  yet  as  to 
 
 the  Toxcer  of  bindings  all  Humane  Laws  in  gene-' 
 raly  are  of  like  reafon^  and  ft  and  upon  equal 
 Terms  *,  that  isj  the  Neceffity  which  the  one  or 
 the  other  impofe^  arifes  not  properly  from  the  Au" 
 thorny  of  the  immediate  Lawgiver -^  but  from  the 
 
 Ordi^ 
 
 (:i)  Since  the  Govern-ment  of  Internal  Anions,  and 
 a  Body,  or  Society  of  Men,  muft  fuppofe  External 
 A£ts,  Miniftries,  Circumftances,  and  Significations; 
 no  man  can  from  without  Govern  that  which  is  with- 
 in, unlefs  he  have  Power  to  Govern  that  without 
 whicli  the  Internal  Aft  cannot  be  done,  in  Publick 
 ill  Union  and  Society.     Ickm  B.  Ill  C,  IV.  J{^  VI. 
 
Chap.  X.        Rules  c;/ Conscience.  8j 
 
 Ordinance   of  God^  who    ha6  commarjdcd   m  to 
 obey  the  Ordinances  ef  Man  for  his  fake.     Such  BiJhopS^in  • 
 Necejfuy  of  Obedience  notwithfiiinding^  the  things  ^j;^"^!^^  ^"   . 
 remain  in  the  fume  bidijference  as  before  '^  every  ^v  jVr- 
 way  in  refpeEi  of  their  Nature.^  and  quoad  rem,  moyis^'^vi^ 
 it  beinq-  not  in  the  Tower  of  accidental  Relations 
 to  change  the  Nature  of  Things)  and  even  m  re- 
 f^eEh  of  their  iife^  and  quoad  nos,  thns  far^  that 
 there  is  a  Liberty  left  for  JMen  vpon  extraordi- 
 nary^ and  other  jidfi  Occapons^  fometimes  to  do 
 otherwife  than  the  Conftitution  reqitireth^  extra 
 cafum  fcandali  &  coutemptus.    It  feemS  rea- 
 fonable  to  believe,  That  the  chief  Deiign  of 
 M.  Placet e  (as  of  Other  Foreign  Protefia?:ts  on 
 the  like  Occaflon)  is  to  oppofe  the  ufurp'd 
 Authority  of  the  See  of  Rome  ^  in  pretending 
 to  give  out  fuch  Acts  and  Decrees,  as  fhall 
 bind  the  Confciences  of  Men,  directly,  imme- 
 diately, and  by  their  own  proper  Vertue  v 
 (b)  the  efFed  which  mull  be,  that  they  fnall 
 
 F  2  'like- 
 
 {a)  Particularly  by  the  Pious  and  Learned  Bp  7.iy- 
 tor-y  *  Civil  Laws  (fays  he)  oblige  in  Publick  and  Pri= 
 '  vate,  for  Realbn  and  for  Emj)ire,when  the  Caufe  cea= 
 
 *  fes,  and  when  it  reniains,  when  the  Breach  is  Scanda- 
 '  lous,  and  when  it  is  no:  Scandalous  t  But  the  Canons' 
 '  of  the  Church  oblige  only  for  their  Ivcif^n  and  Re- 
 
 *  ligion  ;  for  Edification  and  for  Charity  ;  when  ths 
 
 *  thing  is  ufeful  to  ot'ier?,  or  when  it  is  good  in  it 
 
 *  felf :  But  the  Authority  it  felf  being  wholly  for  thefe 
 ^  Purpofes,  is  a  Minii^ry  of  Religion;  but  has  in  it 
 
 *  nothing  of  Empire,  and  thererore  does  not  oblige 
 
 *  for  it  Iclf,  and  by  it  fcir,  out  for  the  dcing  good  and 
 
 *  the  avoiding  evil  •,  and  this  is  :hat  which  is  meant 
 
 *  by  the  Cafes  of  Contempt  and  Scandal.  Ibid,  B.  IIL 
 C.  IV.  !{,  XVIII. 
 
 ( b)"!  he  Papifts  teach,  'That  humane  Laws,  efpeci- 
 
 *  ally  the  Ecclelisiftical,  bind  the  Confciences  of  Men, 
 
 *  not 
 
84  Of  the  Nature^  anci  the       Book  I* 
 
 *  not  only  in  rerpe£l  of  the  Obedience,  but  alfo  in  re- 
 *fpe£lofthe  tilings  commanded  ;  and  that  by  their 
 
 *  o-'^n  direft,  immediate,  and  proper   Virtue.     In 
 
 *  which  Do£lrine  three  things  are  worthy  of  Cenfure  ; 
 
 *  I.  That  the  Preeminence  is  given  to  Ecclefiaftical 
 *Laws  above  Secular.  II.  That  the  IndifFerency  of 
 'the  things  is  taken  away,  and  a Neceflity  induced. 
 
 *  III.  That  the  binding  Power  is  made  to  flow  from 
 
 *  (:he  immediate  Virtue  of  the  Laws  themfelves. 
 
 '  From  the  laft  and  greateft  Error  thefe  two  Abfurdi- 
 
 *  ties  follow  :  i.  That  the  SubjeO:  is  tied  to  obey  the 
 
 *  Conftitution,  in  the  rigour  of  it,  upon  all  Occafions, 
 •and  notwithftandingall  Inconveniences,  nolefstlian 
 
 *  the  Laws  of  God.    s>.  That  the  Subject  is  bound  to 
 
 *  obey,  ex  imuitu  preceptiy  upon  the  bare  Knowledge, 
 'and  by  the  bare  Warrant  thereof,  without  farther 
 
 *  Enquiry,  andconfequently  as  well  in  unlawful  things 
 
 *  as  lawful.     Bijiiop  Sand^xfon's  Ser.T.on  on  i  Pef.  ii.  16. 
 
 iikewife  oblige  beyond  the  Cafes  of  Con- 
 tempt and  Scandal  •,  and  therefore,  the  Que- 
 ftion  is  here  rais'd  upon  the  latter  Point,  in 
 view  of  the  former. 
 
 Our  Author  did  not  Hate  his  Queflion  di- 
 reftly  againll  the  Romanifis^  that  he  might 
 take  in  thofe  Reformed  ProfefFors,  whom  he 
 reports  to  have  thus  far  concurred  with  them. 
 But  iince  he  afterwards  rellrains  this  Cen- 
 fure to  Bifhop  Sanderfon  only  ',  if  it  appears 
 that  in  this  Point,  he  has  intirely  miftaken 
 Bilhop  Sa?7da'fon^  whofe  Judgment  he  fowell 
 underltood  (and  fo  happily  made  ufe  of)  in 
 others,  the  Queflion  will  be  at  an  end  among 
 'Frotej}<zr:ts  by  his  own  Confeflion  *,  And  that 
 he  has  thus  miftaken  the  Bifhop  is  evident, 
 from  the  Paffages  6ut  now  produced.  Kor 
 do  we  find  any  other  Doctrine,  in  the  Latin 
 Treat ife  de  ohUaatione  ConfciemU  \  to  which 
 alone  M.  Flacne  might  i^poffibly)  refer.    At 
 
 the 
 
Chap.X.        K«/^/f?/ Conscience.  8 
 
 the  end  of  the  Seventh  Ledure,  that  Great 
 ProfefTor  having  obferv'd  (what  in  the  Sixth 
 he  had  demonftrably  prov'd)  '  That  no  IVlan 
 in  his  Wits  can  deny,  but  that  new  Laws 
 may  be  enafted  concerning  Eccleiiaftical 
 Rights,  Things  and  Ferl(3ns,  together 
 with  all  the  Circumftances  of  External 
 Worfnip,  belonging  to  Order,  Piety  and 
 Edification  ^  as  to  the  Subjecl  of  rhis  Power, 
 whether  it  is  feated  w^holly  in  the  Ecclefi^ 
 aftical,  or  wholly  in  the  Civil  Governor ; 
 declares.  That  he  had  then  neither  Leifure 
 nor  Inclination  to  enter  into  fuch  a  Debate, 
 but  that^here  (as  in  mofl  Cafes)  the  mid- 
 dle Opinion,  that  of  our  own  excellent 
 Church,  feem'd  the  truer,  and  was  certain- 
 ly the  iafer  j  which,  between  the  PapiJ^s 
 and  Presbyterians  on  the  one  fide,  and  the 
 Eraftiajis  and  Llbsrmies  on  the  other,  aflerts 
 the  Right  of  framing  Eccleiiaftical  Laws  to 
 be  in  the  Bilhops,  Presbyters,  and  other 
 Perfons  duely  eieded  out  of  the  Body  of 
 of  the  Clergy,  and  rightly  coaven'd  in  a 
 lawful  Synod  ^  yet  fo  that  the  exercife  of 
 this  Power  or  Right  in  every  Chriftian  ftate, 
 ought  to  depend  on  the  fupreme  Civil  Ma- 
 giftrate,  both  a  parte  ante^  as  to  the  meet- 
 ing of  the  Synod,  and  a  parte  poj}^  as  to 
 the  Confirmation  of  the  Dcc?rces.  In  this 
 he  is  fo  far  from  folloVfiag  the  Romip)  Opini- 
 on, as  exadly  to  agree  with  all  the  Trotejlam 
 Churches  Abroad,  the  French  efpecially,  a? 
 appears  from  the  Thefis  and  Pradtice  before 
 aliedg'd  ^  though  neither  he  nor  they  intend 
 to  prejudice  the  Original  Rigiit  of  the  Church, 
 when  deftitute  of  the  Civil  Protection  and 
 P  3  Affia- 
 
S6  Of  the  Nature^  and  the       Book  L 
 
 AITiftance.    Had  M.  TUcete  maintain'd,  that 
 Eccleflaflical  Ordinances  did  no  way  bind 
 the  Confcietzce^  he  would  not  only  be  at  vari- 
 ance with  Bilhop  Sanderfon  ^  but  alfo  with 
 his  own  Church,  and  with  himfelf ;   And 
 therefore,  when  in  one  part  of  the  Chapter 
 he  thus  argues  *,  Jf  Ecclejtafiical  Laws  obliged 
 the  Confcience,  the  Church  would    only  have 
 changd  her  Toke^  &c.     He  means,  if  they 
 obliged  the  Confcience  in  the  rigorous  and  fu- 
 perftitious  Manner  above  defcrib'd  *,  other- 
 wife,  his  Confequence  would  he  manifeltly 
 faife. 
 
 It  appears  from  what  has  been  already  ob- 
 ferv'd,  That  we  nmy  wholly  avoid  this  firong- 
 efl  keafon^  becaufe  we  are  not  bound  to  make 
 this  Acknowledge r^^m*-  For,  as  Civil  Magi- 
 ftrates,  in  their  j_aws  about  things  indiffe- 
 rent, intend  not  to  oblige  the  Confcience  in 
 Cafes  extraordinary,  and  of  fome  preffrng 
 NecefTity  not  otherwife  well  to  be  avoided, 
 beyond  the  danger  of  Scandal  and  Contempt, 
 becaufe  this  liberty  is  not  the  leall Infringe- 
 ment of  their  Right,  nor  does  any  way  hin- 
 der the  ends  of  their  Government  ^  fo  it 
 feems  highly  credible,  That  they  could  not 
 aifume  a  Power  of  thus  obliging,  without 
 ^equalling  their  Commands  to  thofe  of  God 
 Himfelf  ^  it  being  a  moil  reafonabie  Diftin- 
 ftion  between  Divine  Laws,  and  Laws  meer- 
 ly  Humane,  founded  in  the  Naturp  of  things 
 enjoin'd,  as  well  as  in  the  Authority  of  the 
 Law-givers,  that  the  former  fhali  oblige, 
 perpetually,  indifpenfably,  upon  all  Occa- 
 fions,  under  all  Inconveniences  ^  the  latter 
 
 This 
 
Chap.  X,        Rules  of  Conscience.  87 
 
 This  Argument,  together  with  thofe  two 
 which  follow,  feems  capable  of  being  ^Qt  ia 
 a  better  Light.  As  to  this,  the  Church,  in 
 the  enjoining  indifferent  things,  would  then 
 abufe  her  Power,  would  deftroy  rather  than 
 edify,  and  would  lay  Snares  forher  Children, 
 fhould  fhe  give  them  fuch  Laws  (not  as  they 
 mull  Sin  if  they  tranfgrefs'd,  but)  as  they 
 mult  acknowledge  to  bind  directly,  immedi- 
 ately, and  by  their  own  proper  force,  which 
 feems  incommunicably  elTential  to  the  Laws 
 of  God  :  For  otherwife,  as  all  Power  given 
 by  God  is  good  and  beneficial,  fo  Difobedi^ 
 ence  to  any  lawful  Power,  commanding  what 
 is  not  unlawful,  is  properly  a  Sin. 
 
 This  Argument  is  far  different  from  that 
 which  fome  are  not  yet  afham'd  to  urge,  '  A 
 
 *  Ceremonial  Adion  enjoin'd  by  Authority 
 
 *  is  not  good  and  virtuous^  therefore,  the; 
 
 *  Non-compliance  with  fuch  an  Adlion  is  not 
 '  evil  and  criminal.  By  which  Rule  of  Lo- 
 gick  it  likewife  follows.  That  fince  the  Work 
 of  no  particular  Calling  is  morally  Good, 
 therefore  a  Man's  negled  of  Working  in  hia 
 particular  Calling  is  not  morally  Evil  ^  {incQ 
 there  is  no  Virtue  in  going  or  coming,  buy- 
 ing or  felling  ^  therefore  no  Vice  in  a  Child 
 or  Servant's  refuUng  to  go  or  come,  to  buy 
 or  fell,  when  commanded  by  the  Parent  or 
 Mafter.  The  Judicious  Author  well  appre^ 
 bended  the  ridiculous  Abfurdity  and  Incon- 
 fequence  of  fuch  Reafonings  ^  the  Abettors  ' 
 of  which,  may  with  lefs  ^Q^m'ing  Contra- 
 didtion,  tho'  more  Hardinefs,  aflert,  m  the 
 Words  of  their  late  Champion,  that  wc^ltjfe' Kk'^ts  of 
 rem  thtnfs  ouirht  not  to  be  the   Suhjscl  of  anv  ^''^^*  ^^'I' 
 
 ^  4  Z/^n>;. 
 
Of  the  Nature^  ard  the       Book  I. 
 
 Laws.     A  Tenet  which  Bifnop  Sanderfin  af- 
 fures  us,  was  firft  introduced  to  fupport  the 
 pe  obiig.  "^^^^  Pretenfionsof  the  Stolch -^  and  which, 
 ^fonfc.    *  in  our  late  unhappy  Times  o^Diilraftion  and 
 Prelea.    Enthuliafm,  he  found  but  two  Perfons  ex- 
 yi-  §  23-  tratagant  enough  to  defend  ,  and  probably, 
 thofe  two  were  yet  more  fober,  than  to  build 
 §r^%^7r  ^^^^^  Defence  on  this  Principle,  That  the 
 ibjd* '       -Advantage  of  Society  is  the  End  and  Me.-:  fur  e  of 
 '     '        Law-giving-^  from  which^  the  direft  cr  itra- 
 ry  is  wont  to  be  inferr'd  by  the  conc-rrent 
 Reafon  of  Mankind.     But  M.  Placeteh  Argu- 
 ment, if  rightly  explain'd,  will  come  into 
 this  iieceflary  Form  7 
 
 IVhatfoever  abfolutely  binds  the  Confcience  is 
 morally  Good. 
 
 Indifferent  AEhions  enjoin  d  by  the  Church  ar^ 
 not  morally  Good  *,   therefore^ 
 
 Indifferent  Anions  enjoirid  by  the  Church  do  ^ 
 not  abfolutely  bind  the  Confcience. 
 
 To  the  Argument  thus  form'd,  the  Cafe 
 of  thQ  Pharifees  and  Elders  is  exadly  appli- 
 cable. They  impofed  on  the  People  their 
 Oivn  Traditional  Commands,  as  neceflary  in 
 themfelves,  and  abfolutely  obliging  ^  which 
 therefore  became  in  all  refpeds  void  and  un- 
 obligatory,  by  reafon  of  the  unlawful  and 
 iliperflitious  manner  of  their  Impofition  : 
 Whereas,  had  they  only  made  an  Order,  for 
 Decency  and  Conveniency's  f^ke,  that  no 
 Man  fhould  lit  down  to  Meat  in  Publick  with 
 unwafnen  Hands,  and  thus  had  Hill  left  the 
 Confiiences  of  the  People  free,  the  Partiesdif- 
 obeying  would  probably inave  been  guilty  of 
 this  Fharifaical  Superftition,  and  not  the 
 Parties  commanding  ;  which  is  Eiihop  San- 
 
 dcrjons 
 
^^^mmmmmmmmi^ 
 
 iChap.X.        Rifles  of  ConsciENCE.  §9 
 
 derfon's  Judgment,  in  his  accurate  Difcourie 
 on  the  Text. 
 
 The  Force  of  this  Argument  may  perhaps 
 be  more  clearly  exprefs'd  in  other  Words. 
 One  great  Branch  of  Chriftian  Liberty  refpeds 
 the  ufe  of  the  Creatures,  and  of  all  indiffe- 
 rent things,  in  Oppolition  to  the  Legal  Rite$ 
 enjoin'd  by  God,  under  the  JewiJIj  Oecono- 
 my  :  But  now,  if  Ecclefiaftical  Prelcriptions 
 about  things  indifferent  abfolutely  bind  the 
 Confcience^  this  Branch  of  Chriftian  Liberty 
 is  defeated,  we  are  entangled  again  in  the 
 Yoke  of  Bondage  ^  and  what  is  more  grie- 
 vous, we  are  in  Slavery  to  humane  Ordinan- 
 ces, not  to  the  Divine  ^  that  is,  to  fuch  hu- 
 mane Ordinances  as^  the  Makers  and  Publifh- 
 ers  would  advance  to  an  equality  with  the 
 Divine.  The  whole  Cafe  of  Ceremonies  is 
 with  the  greateft  Wifdom  and  Temper  ex- 
 plain'd  by  the  Church  oiEngland^  in  the  De- 
 claration before  her  Liturgy,  which  cannot  ofceremo' 
 but  be  highly  agreeable  to  all  her  Sifter  ^^"' f*^^ 
 Churches  of  the  Reformation.  Although  the  tMei, 
 heefing  or  omitting  of  a  Ceremony^  init  felfcon^  ^q^ 
 Jiderdf  is  but  afmall  things  yet  the  wilful  and 
 contem^tuoits  Tranfgreffion^  and  breaking  of  a 
 common  Order  and  Difcipline^  is  no  fmall  Offence 
 before  God»  As  concerning  thoft  Perfons  which 
 ■fer adventure  will  be  offlsndedj  for  that  fame  of 
 the  old  Ceremonies  are  retained  ftill  j  if  they 
 confiderj  that  without  fome  Ceremonies^  it  is  not 
 foffible  to  keep  any  Order-,  or  quiet  Difcipline  in 
 the  Churchy  they  jliall  eajily  perceive  jufl  Caufe 
 to  reform  their  Judgments,  And  if  they  think 
 much  that  any  of  the  Old  do  remain^  and  would 
 rather  have  all  devifed  anew  :    Then  fuch  Men 
 
 granting 
 
90  Of  the  Nature^  and  the       Book  I„ 
 
 granting  fome  Ceremonies  convenient  to  he  hadj 
 
 furely  where  the  Old  may  be  well  u[ed^  there  they 
 
 cannot  reafonahly  refrove  the  Oldj  only  for  their 
 
 Age-i  without  bewraying  of  their  own  Folly*     Ai 
 
 thofe  are  taken  away  which  are  moft  abufed^  and 
 
 did  burden  Mens  Coniciences  without  any  Cr^ufe^ 
 
 fa  the  other  that  remain^  are  retained  for  a  Dif- 
 
 cipline  and  Order ^  which  (ufonjvjl  Caufes)  may 
 
 he  altered  and  changed j  and  therefore  are  not  to 
 
 he  efieemed  equal  with  God^s  Law*     And  more^ 
 
 over^  they  be  neither  dark  nor  dumb  CeremonieSy 
 
 hut  are  fo  fet  forth .^  that  every  Alan  may  under- 
 
 fiand  what  they  do  mean^  and  to  what  vfe  they 
 
 do  ferve  ^  fo  that  it  is  not  like  that  they  in  time 
 
 tocomejhould  be    abufed  as  other   have  been: 
 
 And   in  thefe   our  doinos  we  condemn  no  other 
 
 Nations.^  nor  prefcribe  any  thing  but  to  our  own 
 
 People  only :  For  we  think  it  convenient^  that  every 
 
 Country  fhould  tife  fuch  Ceremonies  as  they  jh all 
 
 think  bejl  to  the  Jetting  forth  ofGod^s  Honour 
 
 and  Glory .^  and  to  the  reducing  of  the  People  to 
 
 a  mofi  perfeB  ajid  godly  Livintr^  without  Error 
 
 or  Superftition  ^  and  that  they  fhould  put  away 
 
 other  things^  which  from  time  to  time  they  per* 
 
 ceive  to  be  mofi  abufed  ^  as  in  Mens  Ordinances 
 
 it  often  chanceth  diver  fly  in  divers  Countries, 
 
 ?Uri^iie        Iiiftead  of  replying  to  this  Objedion,  we 
 
 'mflri  in    have  ^Q^n^  that  we  may  very  fafely  deny  the 
 
 04/^-4  gd-  Suppolition.    As  to  the  difputed  Text,  the 
 
 qufinJnp-  Generality  o{  French  Divines  of  the  Protefiant 
 
 lU  PuriU'  Communion,  agree  with  our  Diffenters^  in 
 
 vi  dicli     maintaining,   that  it  utterly  prohibits  all 
 
 fum         Gonjundion  of  Civil  and  Eccleliaftical  Power 
 
 rhl^esde  ^^  ^^^  ^^^^^  Perfon.  To  which  Interpretation 
 
 pou'Jh^     of  Mr.  Calvin  (tho  belide  the  prefent  Qiiefli- 
 
 tsmp.Papx*  on)  let  us  only  oppofe  this  more  rational  Ex- 
 
 pofition 
 
Chap.  X.         fi^les  of  Conscience.  oi 
 
 pofition  of  Mr.  Hooker  ^   '  The  very  Truth 
 is,  our  Lord  and  Saviour  did  aim  at  a  far 
 other  Mark  than  thefe  Men  feem  to  ob- 
 ferve.    The  end  of  his  Speech  was,  to  re- 
 form their  particular  Mifperfuafion  to  whom 
 he  fpake  :    And  their  Mirperfuafion  was, 
 that  which  was  alfo  the  common  Fancy  of 
 of  the  Jews  at  that  time,  that  their  Lord 
 being  the  Mejjlas  of  the  \A^orld,  fhould  re- 
 ftore  unto  JJrael  that  Kingdom,  whereof 
 the  Romans  had  as  then  bereaved  them  : 
 They  imagin'd,  that  he  fhould  not  only  de- 
 liver the  ftate  of  7/r^e/,  but  himfelf  reign 
 as  a  King  in   the  Throne  of  David^  with 
 all  fecular  Pomp  and  Dignity  :    That  he 
 fhould  fubdue  the  reft  of  the  World,  and 
 make  Jerufalem  the  Sc^it  of  an  Univerfal 
 Monarchy.    Seeing  therefore  they  had  for- 
 faken  All  to  follow  Him,  being  now  in  fo 
 mean  a  Condition,  they  did  not  think  but 
 that  together  with  Him,  they  alfo  fhould 
 rife  in  State,  that  they  fliould  be  the  Firll:, 
 and  the  moft  advanced  by  Him.    Of  this 
 Conceit  it  came,  that  the  Mother  of  the 
 Sons  of  Zehe dee  fued  for  her  Children's  Pre-  ' 
 ferment  *,  and  of  this  Conceit  it  grew,  that 
 the  Apoftles  began  to  quefi:ion  amongft 
 themfelves,  which  of  them  fhould  be  the 
 greateft  :    And   in  Controulment  of  this 
 Conceit  it  was,  that  our  Lord  fo  plainly 
 told  them,  that  the   Thoughts  of  theii" 
 Hearts  were  vain.    The  Kings  of  Nations 
 have  indeed  their  large  and  ample  Domi- 
 nions J  they  Reign  far  and  v/ide,  and  their 
 Servants  they  advance  unto  Honour  iu 
 the  Worid  •,  thev  beftovv  npon  them  l:irge 
 
92  Of  the  Nature^  and  the       Book  I. 
 
 and  ample  Secular  Preferments,  in  which 
 refpect  they  are  alfo  term'd  many  of  them, 
 Benefa£i:ors,  becaufe  of  the  liberal  Hand 
 which  they  ufe  in  rewarding  fuch  as  have 
 done  them  fervice.  But  was  it  the  mean- 
 ing of  the  ancient  Prophets  of  God,  that 
 the  Meffias^  the  King  of  Ifrael^  Ihould  be 
 like  unto  thefe  Kings,  and  his  Retinue 
 grow  in  luch  fort  as  theirs  ?  Wherefore, 
 ye  ar?  not  to  look  for  at  my  hands  fuch 
 Preferments  as  Kings  of  Nations  are  wont 
 to  beftow  upon  their  Attendants :  with 
 you  not  fo.  Your  Reward  in  Heaven  fhall 
 be  moft  ample  ^  on  Earth  your  chiefelt 
 Honour  muft  be  to  fufFer  Perfecution  for 
 Righteoufnefs  fake.  Submiflion,  Humili- 
 ty and  Meeknefs,  are  things  fitter  for  you 
 to^nure  your  Minds  withal,  than  thefe  af- 
 pinng  Cogitations :  If  any  amongft  you  be 
 ^  greater  than  other,  let  him  fhew  himfelf 
 
 *  greateft  in  being  lowlieft^  let  him  be  above 
 
 *  them  in  being  under  them,  even  as  a  Ser- 
 '  vant,  for  their  good.  Thefe  are  Af- 
 ^  fedions  which  you  muft  put  on:  as  for 
 ^  degrees  of  Preferment  and  Honour  in  this 
 
 *  World,  if  ye  expedl  any  fuch  thing  at  my 
 
 *  Hands,  ye  deceive  your  felves,  for  m  the 
 '  World  your  Portion  is  rather  the  clear  con- 
 '  trary.    Wherefore  they  who  ailedge  this 
 
 *  Place  againft  Epifcopal  Authority,  (or  elfe 
 to  prove  that  Civil  and  Eccleflaftical  Pov^er 
 are  in  all  refpeds  incompatible,)  '  abufe  it  ^ 
 '  they  many  ways  deprave,  and  wreft  it  from 
 ^  the  true  Underftanding  wherein  our  Sa- 
 
 *  viour  himfelf  did  utter  it,  fccL  PoL  B. 
 VII.  §.i5. 
 
 CHAP. 
 
Pi" 
 Ghap.XI.     jR«/fj^/ Conscience.  95 
 
 CHAP.    XI- 
 
 Of  the  Obedience  which  Children  ovpe  to 
 their  Parents^ 
 
 THE  Holy  Scripture  does  not  only  com- 
 mand us  to  obey  our  Princes,  and  Pa- 
 llors, but  likewife  our  Parents :  Children  Co/aii.20^ 
 obey  your  Farems  in  all  things^  fays  St.  TauL 
 We  mufl;  except  indeed  from  this  General 
 Precept  whatever  is  Evil,  or  Sinfiil  ^  the 
 Rule  of  obeying  God  rather  than  Men,  ex- 
 tending no  lefs  to  our  Parents  than  to  other 
 our  Superiors. 
 
 To  this  Exception  we  may  add,  whatever 
 is  condemn'd  by  the  Civil  Laws,  and  forbid- 
 den by  the  Prince  or  Magiitrate  *,  for  'tis  a 
 never-failing  Maxim,  That  the  Command  of 
 an  Inferior  obliges  not,  when  contrary  to 
 that  of  his  Superior.  The  Authority  of  the 
 Prince  holds  no  lefs  over  the  Father  than 
 over  the  Son  ;  and  confequently  it  renders 
 the  Father's  Injundion  to  his  Son  null  and  in- 
 valid \  fo  that  the  Son,  in  this  Cafe,  is  not 
 only  excufed  from  obeying  his  Father,  but 
 is  oblig'd  poiitively  to  difobey  him. 
 
 Wherefore  the  Paternal  Authority  can 
 properly  take  place  only  in  things  indiffe- 
 rent, and  fuch  as  are  not  forbidden  either 
 by  Divine  or  Human  Laws.  The  Queftion 
 is,  How  far  the  faid  Authority  extends  in 
 this  refped. 
 
 To  clear  the  whole  Matter,  we  mufl:  ob- 
 ferve  with  Grotius^  that  the  Children  may 
 
 be 
 
94  Of  the  Nature^  and  the       Book  L 
 
 be  confider'd  in  three  feveral  States  or  Con- 
 ditions. The  firft  is,  when  they  are  as  yet 
 unable  to  govern  thenifelves,  their  Reafon 
 being  too  weak  and  feeble  to  be  the  Rule  of 
 their  Aftions.  The  kcoii^  is,  when  they 
 have  attained  to  greater  degrees  of  Know- 
 ledge and  of  Light,  yet  being  neither  mar- 
 ried, nor  emancipated  (or  left  to  their  own 
 difpofal)  they  continue  to  make  a  part  of 
 their  Father's  Family.  The  third  is,  when 
 they  are  themfelves  Mailers  of  feparate  Fa- 
 milies. 
 
 'Tis  agreed,  that  Children  are  bound  to 
 obey  their  Parents  in  all  thefe  Conditions  v 
 but  with  fome  diverfity.  In  the  firft  of  thefe 
 three  States,  a  Child  is  obliged  to  pay  an  ab- 
 folute,  unlimited  Obedience^  whence  St. 
 \  Gal.  iv.  I.  Paul  fays,  that  the  Heir^  while  he  is  a  Childy 
 differs  in  nothing  from  a  Servant,  This  is  what 
 will  admit  of  no  Difpute. 
 
 'Tis  likewife  agreed,  that  in  the  third 
 Eftate,  and  even  ia  the  fecond,  a  Son  who 
 is  caird  to  the  Exercife  of  a  Civil,  or  Eccle- 
 fiaftical  Charge,  ought  not  to  be  guided  in 
 the  Duties  of  this  Charge  by  the  Will  of  his 
 Father,  but  by  his  own  Reafon  and  Judg- 
 ment. 
 
 'Tis  no  lefs  generally  affirm'd,  that  a  Child 
 ought  not  to  marry  againit  the  Fathers  Con-^ 
 fent :  Yet  in  cafe  the  Father,  purely  out  of 
 an  obllinate  Humour,  fhall  oppofe  the  Son's 
 juil  Inclination*,  it 'is  conceiv'd,  that  the 
 Son,  after  having  tried  all  poflible  ways  of 
 mollifying  his  Father,  yet  without  Succefs, 
 may  proceed  to  do  what  the  Laws  permit  in 
 this  refpsct.    For  the  Father  Kimfelf  being 
 
Chap.  XL       Rules  of  Conscience.  9  5 
 
 fabjed  to  the  fame  Laws,  'tis  not  a  breach 
 of  Duty  towards  him,  either  to  omit  that 
 which  the  LawsfufFer  him  not  to  command, 
 or  to  do  that  which  the  Laws  would  not 
 have  him  forbid. 
 
 I  doubt  not  but  it  will  be  as  eafily  granted 
 me,  that  ftiould  the  Father  go  about  to  ob- 
 lige his  Son^  when  already   m    a  married 
 State,  to  do  any  thing  contrary  to  the  Inte- 
 refl  of  his  prefent  Family,    the  Son  is  not 
 bound  to  obey.     Indeed,  the  Divine  Law  in 
 faying  that  a  Man  Jljall  leave  his  Father  and  hi^  GtmSui^ 
 Mother^  and  Jhall  cleave  to  his  Wife^  gives  US  ^^^l'  ^^^' 
 clearly  to  underftand,    that  the  Son  is  no''' 
 longer  fubjed  to  his  Father,  in  regard  to  the 
 Affairs  of  the  new  Family,  of  which  he  is 
 himfelf  the  Head. 
 
 All  the  Difficulty  therefore  is,  to  know, 
 whether  a  Son,  neither  married,  nor  eman- 
 cipated, but  continuing  a  Member  of  his 
 Father's  Family,  is  bound  to  obey  his  Fa- 
 ther in  an  indifferent  thing  which  he  judges 
 to  be,  and  which  really  is,  contrary  to  his 
 temporal  Interefl.  For  Example,  the  Son 
 may  be  poiTefs'd  of  fome  Goods,  which  are 
 wholly  independent  of  his  Father,  and  of 
 which  he  has  not  only  the  Property,  but  the 
 Vfe  and  Difpofal,  or  not  only  the  dWeEt^ 
 but  the  profitable  Dominion^  as  fome  Authors 
 exprefs  themfelves :  fuch  is,  what  the  Ci- 
 vilians term  fecuHum  caflrenfe^  &  qua/i  ca-^ 
 ftrenfe. 
 
 What  if  the  Father  fhould  command  his 
 Son  to  difpofe  of  thefe  Goods,  fcr  the  Be- 
 nefit of  himfelf,  or  of  a  third  Perfon,  is  the 
 Son's  Obedience  here  necelTary  ?  And  does 
 
^6  Of  the  Nature^  and  the       Book  I. 
 
 he  Sin  againft  his  Gonfcience  in  difobey- 
 ing?  ^ 
 
 I  cannot  incline  to  the  Affirmative  •,  for, 
 were  this  fo,  the  Father  would  have  a  direEi 
 Dominion  over  thefe  Goods,  which 'tis  agreed 
 he  has  not*,  befides,  there's  no  doubt  but  if 
 the  Father  endeavour'd  to  take  them  from 
 him,  the  Son  might  ha-^e  recourfe  to  the  Af- 
 (iflance  of  the  Laws,  which  would  fecure  him 
 in  the  PoiTefflon  and  Enjoyment  of  them'. 
 He  is  not,  therefore,  oblig'd  to  abandon  them 
 to  his  Father's  Pleafure  ^  the  Paternal  Au- 
 thority, as  w^ell  as  all  other  Rights  whatfo- 
 ever,  being  limited  by  the  Laws,  and  not 
 capable  of  a  farther  extent  than  the  Laws^ 
 permit. 
 
 In  a  Word,  the  Son  is  bound  to  do  no- 
 thing in  Obedience  to  his  Father,  but  what 
 his  Father  may  command  him  ^  and  his  Fa- 
 ther can  command  him  nothing  contrary  to 
 the  Appointment  of  the  Laws,  to  which 
 both  are  equally  fubjedt.  All  Gommands, 
 therefore,  of  the  Father,  contrary  to  the 
 Laws,  are  null,  and  void,  and  no  way  ob- 
 ligatory, and  fuch,  by  confequence,  to 
 which  the  Son  is  bound  to  pay  no  manner  of 
 deference  or  regard. 
 
 I  Ihould  now  proceed  to  fpeak  of  the  Duty 
 of  Servants  to  their  Mailers-,  bait  becaufe 
 what  has  been  faid  of  the  Duty  of  Subjecls 
 to  their  Sovereigns,  and  of  Ghildren  to  their 
 Parents,  may  be  likewife  accommodated  to 
 Servants,  it  feems  needlefs  to  enter  into  this 
 particu^ar  Difquifition. 
 
 What  I  aQerted  at  the  beginning  of  the 
 Chapter;,  that  the  Obedience  which  Ghil- 
 dren 
 
Chap.  XI,      JR///^/ ^/Conscience.  9^' 
 
 drea  owe  their  Parents,  ought  not  to  inter- 
 fere with  that  which  they  ow^  the  Civil  Ma- 
 giftrate,  is  by  no  means  fatisfaftory  to  ALD. 
 Let  me  fet  down  his  whole  Objedion  againft 
 what  I  ofFer'd  on  that  Subjed.     M.  L.  P.  ad- 
 vances in  the  XI  Chapter  of  the  fame  Book  J  that 
 'tis  a  never-failing  Rule^  or  a  Rule  without 
 any  Exception,  that  the  Command  of  an  In- 
 ferior obliges  not,    when  'tis  contrary  to 
 that  of  his  Superior  ^  and  he  draws  this  Confer 
 quence  from  it^   that  the  Authority   of  the 
 Prince  renders  the  Father's  Command  to  the 
 Son  null  and  invalid,  fo  that  the  Son  in  this 
 -  Cale,  is  not  only  excufed  from  obeying  his 
 Father,   but  is  obliged  politively  to  difbbey 
 him.     This  Confequence  appears  direihly  oppofite  ■ 
 to  the  Moral  PraH^ice  of  all  the  Refugees  who  a^ 
 bandond  France,    and  arraigns  all  thofe  who 
 carried   away  their  Children-^    notwithflandlna- 
 the  Kings  Orders  to  the  contrary-^    as  trv.ly  and 
 properly  JUan-fiealers :  For  if  the  Rights  of  Princes^ 
 by  virtue  of  their  Superiority  abforb  thofe  of  Pa- 
 rents^  "'tis  certain  that  the  Refugees  had  loft  the 
 Right  of  commanding  their  Children  to  leave  the 
 Kingdom  with  them  ^  and  that  fmce  they  did  thus 
 command  thern-^  it  could  be  only  in  the  quality  of 
 Suborners  and  Seducers^  who  draw  them  off  from, 
 the  lawful  Authority  of  the  King^  by  continuing 
 to  exercife  an  Authority  over  them^    which  was 
 before   vacated  by    a   Superior    Authority.      It 
 would  look  hut  ill  to  affirm  thisj  Tet  is  it  necef- 
 fary^  either  to  confefs  the  Crime^  or  to  renounce 
 the  Principle  ^    and  perhaps  the  latter  Expedient 
 may  not  be  the  worfe  of  the  two. 
 
 But  lam  furpriz'd  tofeeaPerfon  ofM.D'So 
 Underftanding  thus  exce])t  againlt  me.    In- 
 
 G  ftead 
 
98  Of  the  Naturcy  and  the       Book  I 
 
 Head  of  concluding  from  my  Principles,  that 
 the  Parents  did  ill  in  carrying  their  Children 
 out  of  France  ;  every  one  ought  to  infer  the 
 direct  contrary  :  To  evince  which,  I  need 
 only  fuppofe  a  Truth  which  M.  D.  will  not 
 contelt.  It  is,  that  the  Divine  Law  (1  might 
 fay  even  the  unchangeable  Law  of  Nature) 
 obliges  Parents  to  take  all  poflible  care  of 
 the  Salvation  of  their  Children.  If  any  one 
 doubts  of  this,  let  him  read  the  following 
 Texts  of  Scripture  *,  Gen»  xviii- 1 9.  Dent,  vi. 
 6,  7.  TfaL  Ixxviii.  5,  6,  Efh,  vi.  4.  i  Tim. 
 V.  8. 
 
 But  if  Parents  are  obliged,  by  the  Law  of 
 God,  to  take  any  the  leall  care  of  the  Salva- 
 tion of  their  Children,  will  it  be  queftion'd, 
 whether  they  ought  to  refcue  them  from  a 
 Place,  where  their  Salvation  was  in  fo  im- 
 minent Danger,  as  that  to  which  they  were 
 exposed  in  France^  where  'twas  morally  im- 
 pofllble  but  that  they  fhould  be  loft  ?  Could 
 they  have  innocently  left  them,  either  in  an 
 infeftious  Town,  or  in  a  ruinous  Building, 
 or  an  Houfe  on  Fire  ?  And  is  the  Danger  of 
 all  thefe  Accidents  any  way  proportionable 
 to  that  which  threatned  them  from  the  Cru- 
 elties of  their  own  Native  Country  ? 
 
 Suppofingthis,  I  fay,  That  thofe  Parents 
 who  had  Children  in  France  were  obliged  to  ; 
 take  no  notice  of  the  feveral  Prohibitions  to  , 
 their  Removal.  This  flows  naturally  and  i 
 vilibly  from  two  Principles,  which  I  laid  \ 
 down  in  the  fame  place  :  The  Firft  is,  That  [ 
 in  cafe  our  Superiors,  whofoever  they  are,  j 
 whether  Kings,  or  Parents,  or  Paftors,  cn- 
 joiu  us  fucb  things  as  are  evil  and  iinful,  it  is 
 
 then 
 
Chap.  XII.       Rules  (yf  Conscience.  99 
 
 then  our  Duty  to  difobey  them,  and  to  ad- 
 here to  the  Maxim  of  the  Apoftles,  We  ought 
 to  obey  God  rather  than  men. 
 
 This  Principle  being  once eftablifhed,  what 
 can  be  objeded  to  the  following  Syllogifm  ^ 
 We  ought  to  difobey  Kings,  when  they  ei- 
 ther command  things  which  God  forbids,  or 
 forbid  things  which  God  commands :  But 
 the  French  King  in  forbidding  the  Prate fiant 
 Parents  to  carry  their  Children  out  of  the 
 Kingdom,  forbad  that  which  God  command- 
 ed ^  therefore  thofe  Parents  ought  to  have 
 difobey'd  him. 
 
 The  Second  Principle  is  the  fame  which 
 difpleas'd  M*  D.  the  Command  of  an  Inferi- 
 or obliges  not,  when  'tis  contrary  to  that  of 
 his  Superior.  To  conclude,  fi*om  this  Prin- 
 ciple, That  the  Parents  of  whom  we  now 
 fpeak  were  freed  from  their  Obedience,  it  is 
 only  needful  to  add  the  Propofition,  which 
 I  have  already  eflablifh'd  :  But  the  King's 
 Prohibition  to  thefe  Parents  was  contrary  to 
 the  Command  of  God,  who  is,  no  doubt, 
 Superior  to  the  King,  as  well  as  to  all  Men 
 and  Angels  ;  therefore,  the  Parents  were 
 not  in  this  Cafe  bound  to  obey. 
 
 CHAP.    XII. 
 
 Of  thofe  Obligationf  into  which  we  vohin^ 
 tarily  enter  :  And  Flrsfy  OfContraSs. 
 
 L 
 
 AWS  are  not  only  the  Sources  whence 
 
 Obligations  take  their  Rife^  a  great 
 
 G  2  number 
 
I  CO  Ofihe  JSlxture^  ani  the      Book  I. 
 
 number  of  them  proceed  from  our  A<ftions  \ 
 and  amongft  thefe  Adions  there  are  Five 
 I*  Principal  Kinds  which  produce  this  Effed, 
 
 Contra(fls,  bare  Promifes,  Oaths,  Vows,  and 
 for  the  moil,  all  Inflances  of  Juftice,-  I  fhall 
 fay  nothing  of  Vows,  becaufe  whatever  I 
 may  obferve  of  Oaths,  will  likewife  be  ap- 
 plicable to  them  :  But  I  fhall  fpend  fome 
 time  \\\  illuftrating  thofe  Obligations  which 
 are  deriv'd  from  the  other  Heads  /and  I 
 fhall  begin  withContrafts. 
 
 Should  I  undertake  to  go  through  all  the 
 particular  Species  of  Contrads,  I  muft  en- 
 gage my  felf  in  an  exceffive  length  of  Dif- 
 courfe  :  And  befides,  this  is  more  properly 
 the  Subjed  of  Law,  than  of  Divinity  ^  there- 
 fore, not  to  enter  into  the  whole  Detail,  I 
 fnall  be  contented  to  Remark,  with  what 
 Brevity  I  can,  that  which  is  mofi:  common^ 
 or  general,  in  all  thefe  forts  of  Conventions. 
 
 By  a  Contrad  I  underftand  an  Agreement, 
 qr  Convention,  between  two,  or  rAore  Per- 
 fons,  who  all  oblige  themfelves  to  a  certain 
 Performance.    This  Definition  alone  difco- 
 vers  evidently  to  us,  That  a  Contract  pro-  , 
 duces  an  Obligation  :  And  indeed,  when  we  j 
 have  engaged  our  felves  to  do  any  thing,  ef-  j 
 pecially  if  we  have  Covenanted,  or  Stipula- 
 ted, that  the  Perfons  with  vv^hom  w^e  treat,  , 
 fhall  likewife  do  fomewhaton  their  part  \  'tis 
 clear,  that  we  cannot  without  manifeft  In- 
 juflice,  difpence  .with  the  Performance  to 
 which  we  have  tied  our  felves. 
 
 Yet  there  are  fome  Exceptions  to  this 
 General  Rule  ^  and  fince  each  Exception  has 
 its  peculiar  Difficulties,  \t  may  be  proper  to, 
 confider:them  one  by  one.  T/;e  i 
 
Chap.  XII.     Rules  of  Co't^sciE^CE.  loi 
 
 The  Flrft  Exception  taken  from  the  Qualities 
 of  the  Parties  contraEhin^. 
 
 Some  Perfons  are  incapable  of  making  a 
 valid  Contrad,  or  of  truly  and  cffeclually  o- 
 bliging  themfelves :  Such  are  Infants,  Natu- 
 rals, and  m  General,  all  thofe  who  have  not 
 the  ufe  of  their  Reafon.  If,  therefore,  we 
 treat  with  Perfons  of  this  Charader,  we  can- 
 not bind  them  to  keep  the  Engagements 
 which  they  make  j  and  if  we  compel  them 
 to  a  Performance,  v/e  offer  them  fuch  an  In- 
 juftice  as,  without  Reparation,  is  unpardo- 
 nable. 
 
 We  apprehend  from  hence.  That  Perfons 
 who  have  obliged  themfelyes  being  in  this 
 Condition,  are  by  no  means  under  a  necefRty 
 of  Handing  to  their  Agreements  *,  only  there 
 is  fome  Difficulty  as  to  the  cafe  of  Children. 
 The  time  at  which  they  acquire  the  ufe  of 
 Reafon,  does  not  conlift  in  an  indivifible 
 Point.  It  certainly  admits  of  fome  Latitude^ 
 not  only  becaufe  fome  acquire  this  ufe  of 
 their  Faculties  fooner  than  others,  but  be- 
 caufe it  is  never  acquir'd  but  by  degrees  ^ 
 yet  we  are  concerned  to  have  fome  precife 
 Rule  in  this  Point,  that  we  may  know  how- 
 to  fteer  accordingly :  For  v;hich  Reafon,  the 
 Laws  have  fixed  fuch  a  certain  Age,  before 
 which  they  declare  all  Engagements  to  be 
 void,  and  of  none  effedt '-,  and  after  which, 
 they  appoint  them  to  Hand  with  full  Force  : 
 Yet  the  fame  Age  is  not  limited  for  all 
 forts  of  Contrads  ^  there  being  fome  wdiich 
 cannot  be  made  till  the  Fourteenth  Year, 
 othersjnot  till  ;he  Twenty-fifth. 
 
 G  3  Kor 
 
102  Of  the  Nature^  and  the      Book  I 
 
 Kor  is  this  Rule  fo  exaft,  but  that  if  a 
 Perfon  fhould,  for  Inftance,  be  of  fo  dull  a 
 Capacity,  as  not  to  have,  at  the  time  fixed 
 by  the  Law,  fufficient  Underftanding  truly 
 and  efFedually  to  oblige  himfelf,  others  jQiall 
 be  permitted  to  impofe  on  his  Simplicity, 
 and  to  engage  him,  under  the  pretence  of  a 
 Contrad:,  to  what  they  pleafe.    This  Pre- 
 tence would,  no  doubt,  be  unjuft  ^  and  we 
 may  fay,  thatonthefeOccadons,  as  well  as  on 
 many  others,  we  ought  rather  to  follow  the 
 Intention  of  the  Law-giver,  than  the  Letter 
 of  the  Law*. 
 
 But  the  Queftion  which  feems  to  be  of  the 
 greateft  Importance  is.  Whether  a  Young 
 Perfon  who  has  obliged  himfelf  before  the 
 Legal  Time,  is  bound  in  Confcience  to  make 
 good  his  Proraife  ?  For  Example,  Whether 
 he  who  has  taken  up  a  Loan  during  his  Mino- 
 rity, is  bound  to  pay  when  he  comes  of  Age. 
 The  Cafuifts  of  the  Church  of  Fome^  not 
 excepting  the  mcft  rigid  of  that  Number, 
 -     anfwer  with  a  Diftindtion.     ^  If  the  Party 
 
 *  (fay  they)  has  made  a  good  ufe  of  what  he 
 '  borrowed,  and  in  general,  if  the  Contrad 
 '  prov'd  ufeful  and  advantageous  to  him,  he 
 
 *  is  obliged  to  fulfil  it :  But  he  is  not  thus 
 
 *  obliged,  if  the  Agreement  did  not  turn  to 
 '  his  Gain  and  Profit  *,  and  if,  for  Inftance, 
 he  fpent  what  he  borrow'd  in  Extravagance 
 and  Debauchery^. 
 
 For  my  own  part,  I  am  by  no  means  oil 
 this  Opinion.    I  cannot  think,  that  we  oughtj 
 to  find  our  Gain  in  any  Evil  that  we  hav( 
 done  •,  or  that  we  can  releafe  our  felves  b} 
 our  Crime  J  from  an  Engagement,  into  whici 
 
 w< 
 
Chap.  XII.    Rules  of  Co:s!zciEncE.  loj 
 
 we  cntred  with  hnocence.  I  would  therefore, 
 have  fome  other  Circumftances  confider'd  : 
 As,  in  the  firft  place,  Whether  the  Lender^ 
 by  the  Refcifion  of  the  Contrad,  lofes  any- 
 thing which  would  have  otherwife  belonged 
 to  him  :  For  if  he  lofes  nothing,  nor  other- 
 wife  fuffers,  but  in  not  gaining  fo  much  as 
 he  defir'd,  I  think  the  Young  Perfon  is  not 
 bound  to  make  good  what  hepromis'd  in  this 
 manner. 
 
 But  if  he  fhall  be  a  Lofer,  as  in  the  cafe 
 of  Loans  it  ufually  happens,  then  I  would 
 have  a  Second  thing  confider'd  *,  and  that  is. 
 Whether  he  made  the  Loan  Bona  fide^  and 
 without  any  ill  Defign  *,  as  aifo.  Whether  he 
 forefaw  the  ill  Ufe  that  might  be  made  of 
 what  was  borrow'd  :  If  he  did  forefee  this, 
 and,  in  a  Word,  if  he  had  any  evil  Intention, 
 he  deferves  to  lofe  what  he  lent  to  ^o  bad  a 
 purpofe,  and  he  is  to  thank  himfelf  for  all 
 he  fuffers. 
 
 But  if  he  made  the  Loan  honeftly  and  {iw- 
 cerely,  I  cannot  think  that  the  Youjig  Bor- 
 rower is  excus'd  from  Payment  •,  on  the  con- 
 trary, I  am  perfuaded,  that  to  refufe  in  this 
 cafe,  and  to  plead  the  benefit  of  the  Law,  is 
 fo  indited  a  Practice,  as  any  Man  (not  to 
 fay  of  a  nice  and  tender  Confcknce^  but)  of 
 common  Honefty,  ought  to  be  afham'd  of. 
 
 The  Second  Exceftion^  taken  from  the  Errors 
 and  the  Frauds  which  may  attend  a  Contract. 
 
 We  have  here  a  Second  Exception,  which 
 is  iikewife  of  great  weight.  'Tis  poflibie, 
 there  may  be  fome  Error  or  Miflake,  or  fome 
 Fraud,  in  the  making  of  a  Contrad  :  Both 
 thefe  Defeftsmay  perhaps  meet  in  the  fame 
 
 G  4  Con- 
 
104  Of  the  Nature ^  and  the       Book  I« 
 
 Gontrad  ^  or  one  of  them  may  happen  with- 
 out the  other.  There  jnay  be  Fraud  with- 
 out Errors  as  when  on^  Party  apprehends 
 the  Defign  of  the  other  to  circumvent  him, 
 and  yet  continues  the  Negotiation :  Or  there 
 may  be  Error  without  Fraud  ^  one  of  the 
 Parties  being  under  a  Millake,  into  which 
 the  other  did  not  lead  him,  and  both  acling 
 with  upright  Intention  •  But  in  themoft  fre- 
 quent Inftances,  there  is  a  concurrence  of 
 Fraud  and  Error,  of  Fraud  on  the  one  fide, 
 and  of  Erm  ori  vhe    a.. . . 
 
 'Tis  eafy  to  apprehend.  That  when  there 
 happens  to  be  Fraud  wi|:hout  Error,  the 
 Contrad  is  valid,  and  the  Obligation  fub- 
 iifts  *,  but  'tis  not  the  fame  in  other  Cafes. 
 There  are  Inftances  in  which  Error  and 
 Fraud  refcind  a  Contrad.  There  are  In-= 
 Itances  too,  in  which  they  leave  it  good  and 
 valid  :  And  this  is  what  we  ought  more  di- 
 ftindly  to  examine,  or  explain. 
 
 In  order  to  which^  \t.  i;.ould  be  conlider'd, 
 That  fometimes  the  Fraud  and  Error  have 
 for  their  Objed,  the  very  Subftanc^  aboup 
 which  the  Parties  treat ;  As  when  a  Man 
 fells  what  he  has  not,  or  fells  one  Species  for 
 another  j  a  VelFel  of  Copper,  inftead  of  one 
 of  Gold  ;  a  piece  of  Cryftal  inftead  of  a  Dia- 
 mond, &c.  Sometimes  the  Error  happens 
 only  in  the  Qiiality  of  the  Subjed  :  As  when 
 a  Man  puts  offdamag'd  Wares  for  good. 
 
 Again,  the  Fraud  and  the  Error  are  both 
 diftinguifhed  into  Ejficlive  and  Concomitant. 
 The  JEjfeflive  is  fuch  as  moves  and  inclines  us 
 to  Bargain,  which  we  would  not  have  done, 
 had  we  knov/n  tiae  Truth.  The  Ccncomitmn 
 ■  '  '  Is 
 
Chap.  XII.     K«/^i<?/ Conscience.  io$ 
 
 is  fuch,  asifdifcover'd  would  not  have  hin- 
 dered the  Bargain  ^  fo  that  had  we  knov/ii 
 all,  we  fhould  have  been  contented  to  treat 
 on  the  lame'Terms,  tho'  we  might  haveen- 
 deavourd  to  render  them  more  eafy  and  fa- 
 vourable. 
 
 Laflly,  the  Fraud  may  proceed  either  from 
 one  of  the  Parties  tranfadting,  or  from  a  third 
 Perfon,  who  has  fome  fhare  in  making  the 
 Agreement.  Regard  is  to  be  had  in  thefc 
 particulars,  in  judging  of  the  validity,  or  . 
 invalidity  of  Contracts. 
 
 If  the  Error  be  about  the  Subftance,  Whe- 
 ther it  be  a  pure  Miftake  in  one  of  the  Par- 
 ties, or  be  occaiion'd  by  the  Fraud  of  the 
 other,  or  of  a  third  Perfon  ^  at  leafl,  when 
 this  Error  is  EffeEHv?^  fo  that  without  it  we 
 y^ould  not  have  enter'd  into  this  Treaty  ; 
 'tis  agreed,  that  the  Contrad  is  then  nul  be- 
 fore God  and  Man.  Indeed,  this  could  not 
 be  filled  a  true  Contrad  ^  for  a  Contrad  is 
 properly  nothing  elfe  but  the  Union  of  two 
 Wilis  concurring  about  the  fame  Objed  ^  but 
 there's  no  fuch  thing  in  the  prefent  Cafe : 
 The  Wills  of  the  two  Parties  are  as  different 
 aspolTible,  and  terminate  in  two  different 
 Objeds  ^  fo  that  here's  no  Union  or  Concur- 
 rence, and  therefore  no  Contrad. 
 
 If  the  Error  be  only  Concomitant^  and  fuch 
 as  that  we  fhould  not  have  been  hinder'd 
 from  treating  on  the  lame  Conditions,  tho' 
 we  had  known  the  Truths  the  Contrad  is 
 valid,  and  the  Obligation  ftands  in  its  Force. 
 
 But  the  Cafe  is  different,  if  we  fhould  not 
 have  treated  except  on  other  Conditions.  I 
 am  perfuaded,  that  an  Error  of  this  kind 
 
 ren- 
 
io6  .:-_.    Of  the  Nature^  and  the       Book  I. 
 
 renders  the  Contraft  nul,  if  not  in  Civil 
 Courts,  yet  at  leafl  in  the  Court  of  Confci- 
 ence  \  and  I  fay  the  fame  as  to  an  Error  in 
 the  Qualities.    This,  I  think,  is  undeniably 
 true  ^  for  who  can  doubt,  but  that  a  Man 
 who  has  deceived  another,  whether  in  the 
 Qualities,  or  in  the  Conditions,  has  linn'd 
 againfl  Charity  and  Jullice  !  Who  can  doubt, 
 but  that  fuch  a  Perfon  has  violated  St.  Taul's 
 3  fheff,  iv.  Injundion,  Let  no  Man  go  beyond^  or  defraud 
 his  Brother^  in  any  matter^  for  the  Lord  is  the 
 Avenger  of'all  fuch  ?   Who  can  doubt,  but 
 that  the  way  of  Gain  here  mention'd  is  un- 
 lawful, and  fuch  as  obliges  to  Reftitution  ? 
 *  It  will  perhaps  be  faid,  That  Civil  Laws 
 determine  otherwife,  at  leaft  in  fome  certain 
 Cafes.    I  confels,  they  do  *,  yet  not  becaufe 
 they  approve  or  authorize  the  Cheat,  what- 
 ever be  the  Objed  or  Occafion  of  it.    The 
 true  and  only  Reafon  is.  That  they  do  all 
 they  can  to  prevent  Multiplicity  of  Suits  ; 
 and  therefore  they  proceed  here  almoft  upon 
 the  fame  Principle,  which  mov'd  them  to 
 iatroducQ  Prefcriptiony  after  PofTefllon  for  fuch 
 a  number  of  Years.    Now  this  is  not  becaufe 
 the  length  of  Time  can  indeed  impower  an 
 unjuft  Detainer  to  perpetuate  his  PoiTefFion, 
 or  difpenfe  with  his  Obligation  to  refund  and 
 reftore  :  But  becaufe  it  is  for  the  Intereft  of 
 the  Publick  to  retrench  the  number  of  Suits 
 as  far  as  pofFible  ^  .and  becaufe  'tis  better  that 
 the  Laws  Ihould  wink  at  fome  Inftances  ofln- 
 jultice,  than  that  they  fhould  fuffer  Quarrels 
 and  Contentions  to  run  on,  without  number 
 or  Qnd^ 
 
 The 
 
Chap.  XII.      Rules  t?/ Conscience.  107 
 
 The  Third  Exception-,  Of  ComraBs, 
 Contracts  upon  Force  are  of  Three  kinds: 
 The  Firft  are  thofe  which  may  be  ftridly 
 and  properly  fo  term'd  ^  as  if  the  Party  with 
 whom  we  treat  fhould  violently  lay  hold  on 
 our  Hand,  and  oblige  us  to  fign  an  Agree- 
 ment, of  which  we  declare  our  Abhorrence. 
 The  Second  are  thofe  to  which  we  are  com- 
 pell'd  by  Fear  ^  but  by  a  juft  and  lawful  Fear, 
 or  fuch  as  has  for  its  Objed  a  great  and  for- 
 midable Evil,  as  Death,  Slavery,  Stripes,  &c. 
 The  lafl:  are  thofe  into  which  we  are  led, 
 by  the  Apprehenfion  of  fome  {lighter  Evil, 
 and  fuch  as  does  not  deferve  our  Fear. 
 
 It  is  certain.  That  Contrads  of  the  firft 
 fort  are  nul  and  void  ^  and  that  thofe  of  the 
 third  fort  are  not.    This  admits  of  no.  Diffi- 
 culty.   As  for  thofe  of  the  fecond  kind,  the 
 Civil  Laws  declare  them  to  be  invalid  ^  and 
 I  make  no  doubt,  but  that  they  are  fo  like- 
 wife  in  the  Court  of  Confcience.    Indeed,  'tis 
 not  cafy  to  apprehend,  how  any  lawful  Right 
 Ihould  be  acquir'd  by  fo  unjuft  an  Aftion  as 
 Conftraint  ^  or  how  the  Agreement,  on  the 
 other  part,  fhould  be  Itiled  voluntary  :   So 
 that  in  ftrid  Speech,  there  is  no  manner  of 
 Contrad  in  the  prefent  Cafe. 
 
 In  my  Treatife  of  Reftitmion.,  and  in  the 
 Supplement  to  it,  Entituled,  Divers  Treati^ 
 fes  on  Matters  of  Ccnfcience  ^  I  have,  with 
 fome  Care  and  Diligence,  examin'd  feveral 
 Queilions  which  relate  to  thisSubjedofCon- 
 trads  :  Particularly,  I  have  retracted  what 
 I  here  alTert,  That  a  (lighter  Fear  does  not 
 invalidate  an  Agreement.  See  the  Treatife  of 
 '  Reftitution,  vao-.  166, 
 
 CHAP. 
 
I  o8  Of  the  Nature ,  and  the       Book  I^ 
 
 CHAR    XIIL 
 
 OfPromfes. 
 
 THere  are  two  forts  of  Promifes.  Some 
 require  a  certain  thing  to  be  perfornir 
 ed  by  thofe  to  whom  they  are  made,  and  arc 
 therefore  Conditional.  Others  are  purely 
 Gratuitous.  The  Firfl:  are  indeed  a  particu- 
 lar Species  of  Contrads,  and  fo  do  not  oblige 
 us  to  confider  them  feparately.  'Twill  be 
 fufficent  to  confine  our  felves  to  the  Second  ^ 
 which  may  be  tcrm'd  fimple,  or  bare  Pro- 
 mifes. 
 
 Now,  to  make  a  true  and  real  Promife,  it 
 is  not  enough  to  fay,  that  we  have  refolved 
 to  do,  or  to  give  fuch  or  fuch  a  thing.  We 
 may  have  this  Will  or  Inclination,  and  may 
 change  it  the  next  Moment,  without  giving 
 the  Party  it  was  intimated  or  difcover'd  unr 
 to,  any  the  leafl  reafon  to  complain.  Nor 
 is  it  enough  to  fay.  That  we  have  refolved 
 never  to  change  this  Inclination  -^  for  fuch  a 
 Refolution  may  it  felf  be  alter'd,  without 
 Unfaithfulnefs  or  Inconftancy,  provided  we 
 have  reafon  to  alter  it,  as  very  probably  we 
 may  have. 
 
 To  Promife,  therefore,  is  to  lay  exprelly 
 and  formally,  That  we  will  do  thus,  or  thus  -, 
 or  that  we  will  give  this,  or  that ,  for  then 
 'tis  impoffible  for  us  not  to  do,  or  not  to 
 give  accordingly, without  falfify ing  our  Word . 
 The  Reafon  is,  becaufe  he  who  lays,  /  wili 
 givey  or  /  Tvill  do^  affirms  not  only  his  pre- 
 sent Inclination,  but  the  future  Eyent  ^  and 
 
 there- 
 
Chap.  Xlll.    Rules  ^Conscience.  109 
 
 therefore,  if  the  Event  does  not  follow  ac- 
 cordingly, there  was  a  Falfity  in  what  he 
 faid,  which  cannot  but  be  culpable. 
 
 Upon  this  Principle,  the  Civilians  main- 
 tain. That  Promifes  naturally  oblige  thofc 
 who  made  them  ^  and  that  the  Kon-per- 
 formance  of  them  is  a  real  Injuftice  :  Which 
 Gretim  in  particular  proves,  from  that  fay- 
 ing of  the  Wife-Man  •,  My  Sotj^  if  thou  be  Prov.  vi. 
 Surety  for  thy  Friend  ^  if  thou  haft  flricken  thy  ^>  2* 
 Hand  with  a  Stranger^  thou  art  fnared  with  the 
 Words  of  thy  Mouthy  thou  f  ?■  taken  with  the 
 Words  of  thy  Mouth, 
 
 And  needs  mult  Promifes  oblige,  ilnce 
 God  Himfelf  is  pleas'd  to  acknowledge  fomc 
 fort  of  Obligation,  after  he  has  promis'd  us. 
 For  which  reafon  the  Scripture  ftiles  him 
 Faithful,  to  denote,  that  what  he  has^  once 
 promis'd,  he  will  moft  furely  and  exadly 
 perform. 
 
 There  are,  it  is  true,  fome  particular 
 Cafes,  in  which  the  Obligation  arifing  from 
 our  Promife  expires.  As  for  Inftance,  when 
 that  which  we  have  Promis'd  is  unjuft,  and 
 repugnant  to  the  Divine  Will.  Even  an 
 Oath  (as  we  fhall  fee  hereafter)  added  to  fuch 
 a  Promife,  does  not  render  it  more  invio- 
 lable. 
 
 The  fame  Judgment  is  to  be  made,  as  to 
 the  ImpofTibility  which  we  find  of  executing 
 our  Promife  \  whether  the  thing  was  impofTi- 
 ble  at  the  time  when  the  Promife  was  made, 
 or  whether  it  became  fo  afterwards. 
 
 Again,  when  the  Party  for  whofe  fake  we 
 thus  engaged  our  felves,  renders  himfelf 
 unworthy  of  our  Favour  and  good  Will,  he 
 
 releafes 
 
no  Of  the  Nature,  md  the       Book  L 
 
 releafes  us  from  our  Engagement  to  him,  in 
 this  refped. 
 
 Laftly,  the  Arrival  of  fome  unexpefted 
 Accidents,  which  if  forefeen  would  have 
 prevented  our  Promife,  will  like  wife  juftify 
 us  in  not  fulfilling  it. 
 
 When  any  thing  of  this  kind  intervenes, 
 we  do  not  alter  our  Difpofition.  We  per- 
 fift  in  the  fame  Will  as  before  *,  and  we  may 
 venture  to  fay,  that  we  made  all  our  Promi- 
 fes  with  a  tacit  referve,  excluding  fuch  Ac- 
 cidents and  Events  :  And  that  they  are  not 
 to  be  otherwife  underftood,  feems  evident 
 from  hence,  that  no  one  cenfures  thofe  who 
 are  hindered  from  executing  what  they  have 
 promis'd,  by  any  of  the  foremention'd  Rea- 
 fons.  We  fee  then,  that  they  are  always 
 interpreted  under  thefe  Reftri(B:ions  ^  and 
 confequently,  that  we  injure  no  Man,  when 
 in  any  fuch  excepted  Cafe,  we  forbear  that 
 which  we  had  otherwife  obliged  our  felves 
 to  perform. 
 
 CHAP.     XIV. 
 
 Of  Fromiffory  Oathes. 
 
 T Here  are  feveral  Species  of  Oathes,  but  we 
 fpeak  here  of  thofe  only  which  are 
 applied  to  confirm  and  enforce  our  Contrads 
 andPromifes,  or  of  thofe  by  which  we  oblige 
 our  felv  es  to  do,  or  not  to  do  certain  things 
 hereafter,  calling  God  to  Witnefs  for  the 
 Truth  of  what  we  fay,  and  confenting  that 
 
 his 
 
Chap.  XIV.     Rules  0/ Conscience.  i  i  i 
 
 his  fevere  Vengeance  fliould  overtake  us,  up- 
 on our  Default. 
 
 This  is  enough  to  demonftrate,  that  we 
 do  not  'only  Sin,  when  at  the  time  of  our 
 Swearing  we  have  no  defign  to  execute  what 
 we  Swore  ^  but  like  wife,  if  having  then  fuch 
 a  Deiign,  we  afterwards  change  our  Intenti- 
 on ^  For  by  an  Oath  we  engage  our  felves 
 to  perfift  in  our  prefent  Refolution.  But 
 this  is  not  all  ^  we  engage  our  felves  to  per- 
 form what  we  refolve,  and  we  engage  our 
 felves  in  the  ftrongeft,  the  moll  irrevocable, 
 and  molt  facred  manner  in  the  World. 
 
 'Tis  for  this  reafon  that  the  Holy  Scrip- 
 ture fo  Ilridly  enjoins  us  to  keep  what  we 
 have  promis'd  w^ith  an  Oath  :  If  a  Man  (fays  ^va^i^. 
 the  Law)  vow  a  Vow  vnto  the  Lordy  or  /wear  xxx.  3. 
 an  Oath  to  hind  his  Soul  with  a  Bond^  he  fjall 
 not  break  his  Word  ^  he  Jhall  do  accordin<T  to  all 
 that  proceedeth  out  of  his  Mouth  :  And  David^ 
 giving  the  Pidure  of  a  good  and  righteous 
 Man,  fays  expreily,  He  that  fweareth  to  his  prj/.^'M* 
 own  hurt^  and  changeth  not. 
 
 Nor  is  this  aii  yet :  'Tis  certain,  that  his 
 Sin  who  wilfully  violates  his  Oath,  is  a  Sin 
 of  the  moft  heinous  Nature,  and  beyond 
 which  we  cannot  eafily  conceive  a  farther 
 degree  of  Impiety  and  Guilt.  By  our  Oath, 
 as  was  before  obferv'd,  we  invoke  God  as  a 
 Witnefs  to  the  Truth  of  what  we  affirm  ; 
 and  fubjed  our  felves  freely  to  his  Ven- 
 geance, if  we  fail  in  the  Execution  :  Where- 
 fi}re  by  thus  failings  we  confent  to  be  pur- 
 fued,  and  overwhelmed  by  thefe  terrible 
 Judgments.  What  brutifh  Stupidity  would 
 it  be  to  entertain  the  leaft  doubt,  whether 
 
 this 
 
i  1 2  Of  the  Nature^  and  the       Book  i , 
 
 this  will  accordingly  happen  ?  What  Idea 
 muft  we  have  of  God,  how  muft  we  affront 
 and  infult  him,  if  we  believe  not  that  he  will 
 furely  keep  his  Word  ? 
 
 We  may  learn  how  abominable  this  Sin  is 
 in  the  Sight  of  God,  by  confidering  what  the 
 Prophet  fays  to  King  Zedekiah^  who  had  bro- 
 ken his  Oath  of  Fidelity  taken  to  the  King 
 B^ft.xvli.  of  Babylon  :  Behold^  lays  he,  the  King  ^/Baby- 
 lon is  come  to  Jerufaleni,  and  hath  taken  the 
 King  thereof^  and  the  Trtnces  thereof^  and  led 
 them  with  him  to  Babylon  ^  and  hath  taken  of 
 the  King's  Seed^  aftd  made  a  Covenant  with  hinfy 
 and  hath  taken  an  Oath  cf  him  ^  he  hath  alfo  ta- 
 ken the  mighty  of  the  Land  :  That  the  Kingdom 
 might  be  bafe^  that  it  might  not  lift  tip  it  filfy 
 hut  by  keeping  of  his  Covenant^  it  might  fiand  : 
 But  hs  rebelled  a(rainft  him-y  in  finding  his  Am- 
 hajfadors  into  Egypt,  that  they  might  give  him 
 Horfes  and  much  People  :  Shall  he  pro/per^  JJjall 
 he  efcape  that  dothfuch  things  ?  Or^jlj all  he  break 
 *  the  Covenant^  and  be  delivered  ?  As  I  Live^ 
 furely  mine  Oath  that  he  hath  defpifed^  and  my 
 Covenant  that  he  hath  broken^  even  it  will  I  re- 
 compence  upon  his  own  Head. 
 
 This  has  been  ever  the  Perfuafibn  of  all 
 thofe  who  have  been  touched  with  any  Senle 
 of  Piety.  Jeptha^  in  the  Old  Teftament, 
 gives  us  a  memorable  Example,  how  deeply 
 he  was  afFefted  with  the  Necefllty  and  Juftice 
 of  this  Duty  -,  when,  having  obliged  himfelf 
 to  oifer  to  God  the  firfl  thing  that  Ihould 
 meet  him,  at  his  Return  froiti  the  Defeat  of 
 the  Amonites  ^  and  beijig  met  firft  by  his  on- 
 ly  Daughter,  who  carffe  to  Congratulate  his 
 Succefs,   he  demurred  not  coiieerning  tht 
 
 Per« 
 
Chap.XIV.     Rules  of  CoU$ciENCE.  115 
 
 Performance:   Her  Father  (lays  the  Text)  ?«^^«  xi^' 
 did  with  her  according  to  his  Vow.  ^9" 
 
 But  we  need  not  have  rceourfe  to  the  Sa- 
 cred Hiftory.  The  Pagans  themfelves  have 
 acknowledg'd  the  Juftice  of  the  fame  Duty, 
 and  have  faid  many  excellent  things  on  this 
 Subject:  ^  which  are  to  be  found  in  the  Works 
 of  thofe  who  have  been  at  the  Pains  of  col- 
 leding  them. 
 
 Hence  we  may  conclude,  how  juft  a  mat- 
 ter of  Grief  it  is  to  every  Chriftian  Heart,  to 
 fee  iMen  of  that  Name  and  Profefllon,  fo 
 forgetful  in  thefe  Refpeds,  as  unworthily  to 
 trample  on  fo  holy  and  indifpenfajbie  a  Diity. 
 What  is  more  frequent  amongft  u$,   than 
 pathes  raflily  made,  and  lightly  broken  ? 
 Men  foolifhly  and  brutiftily  engage  them- 
 felves to  any  thing  which  comes  into  th,eif 
 Thoughts,  and  then  make  no  fcruple  of  fail- 
 ing in  the  Execution.    Some  there  are,  who 
 having  fallen  under  this  double  XJnhappinefs,. 
 and  having  therefore  had  Opportunity  of 
 learning,  by  what  had  befallen  them,  how 
 great  an  Imprudence  it  was  voluntarily  to 
 bind  themfelves  for  the  future,  and  to  abridge 
 themfelves  of  the  Liberty  which  God  had  gi- 
 ven them,  have  yet  again  repeated  the  Of- 
 fence, and  have  expofed  themfelves  to  the 
 danger  of  carrying  it  to  its  laft  and  fatal 
 Height,  by  violating  with  the  fame  Impiety, 
 the  Oathes  which  they  have  made  v/ith  the 
 fame  Imprudence. 
 
 Three  things  there  are  which  feem  chiefly 
 to  contribute  to  the  reigning  Guftom  of  thisi 
 Sin.  The  Firll  is,  That  there  are  indeed^ 
 but  fmall  remains  of  Piety  and  Religion  in 
 
 H  the 
 
114  Of  the  Nature  J  and  the       Book  I* 
 
 the  Word  ^  and  that  the  greatefl  part  of 
 thofe  who  profefs  Chriftianity^  are  very  far 
 from  underftanding  and  fulfilling  the  Obli- 
 gations of  it. 
 
 The  Second  is.  That  mofl  Men  are  fo  en- 
 flav'd  and  abandoned  to  their  Paflions,  as 
 fcarce  to  leave  themfelves  any  fhadow  of  Li- 
 berty, when  any  Defire,  and  efpecially  when 
 any  Refentment  arifes  in  their  Heart.  Thus 
 without  examining  what  they  fay,  or  what 
 they  do,  they  fwear  at  all  Adventures  \  and 
 lince  what  they  have  thus  engaged  is  for  the 
 nioft  part  contrary  to  their  Intereft,  they 
 ftick  not  to  break  through  thefe  Engage- 
 ments, when  they  cannot  perform  them 
 without  fome  Inconvenience  an^  Diforder  in 
 their  Affairs. 
 
 The  Third  thing  is.  That  many  Perfons 
 are  prepoflefs'd  with  two  very  grofs,  and 
 very  dangerous  Errors.  I  have  met  with 
 thofe  who  imagin'd,  That  an  Oath  once 
 broken  ceas'd  to  oblige  ^  and  that  therefore, 
 though  the  firft  Failure  were  a  Sin,  yet  a 
 Man  might  fail  a  Thoufand  times  afterwards 
 without  Sinning. 
 
 Upon  this  Principle,  I  have  feen  Game-* 
 ftei;5,  who  after  fome  confiderable  Lofs,  ha- 
 ving obliged  themfelves  never  to  Play  du- 
 ring their  Life  '^  and  having  not  Refolution 
 enough  to  keep  their  Oath,  have  broke  it  at 
 firft  with  Reludance,  and  ever  after  without 
 Concern. 
 
 Thefe  Perfons  confider'd  not  that  'tis  alike 
 falfe  and  ridiculous  to  imagine.  That  an 
 Adt  of  Sin  fnould  releafe  us  from  an  Obliga- 
 tion 7  which  neither  our  belt  Actions,  nor 
 
 any 
 
Chap.  XIV.     Rules  <?/ Conscience.  115 
 
 any  thing  howfoever  Great  and  Auguft,  or 
 Sacred  in  Life,  caa  (I  will  not  fay  defeat  and 
 evacuate,  but)  diminifh  or  impair. 
 
 They  confider  not,  that  each  of  thefe  new 
 Ads  is  no  lefs  contrary  to  their  Oath,  than 
 theFirft^  and  therefore  a  new  Perjury,  a 
 new  Contempt  of  God,  and  fuch  as  equally 
 calls  for  his  Vengeance. 
 
 The  other  Miftake,  which  is  ftill  more 
 common,  and  therefore  more  dangerous,  is 
 a  Conceit  of  many  Men,  that  whofoever  is 
 in  the  wrong  when  he  makes  an  Oath,  not 
 only  may,  but  ought  to  break  it  ^  and  there- 
 fore  fuch  Oathes  as  thefe,  which  we  are  now 
 fpeaking  of,  being  generally  fafh,  they  fancy 
 themfelves  permitted  wholly  to  forget,  or 
 difregard  them. 
 
 This  kind  of  Doftrine  would  indeed  be 
 convenient,  provided  it  were  true.  We  mult 
 own,  it  feldom  happens  that  an  Oath  con- 
 cerning the  future  is  not  ralh  and  imprudent , 
 for  who,  without  Precipitancy  and  Folly, 
 would  oblige  himfelf  to  any  thing,  of  which 
 he  knows  fo  little,  as  we  all  know  of  what  is 
 to  come  ?  So  that  were  there  no  Guilt  in 
 breaking  an  Oath  which  we  ought  not  to 
 have  made,  there  would  be  very  few  which 
 we  ought  to  keep,  and  we  Ihould  fcarce  ever 
 find  an  occafion  to  deferve  the  Charader  of 
 the  Royal  Prophet,  He  that  fxvearsth  to  his 
 crvn  hurt  and  changeih  not* 
 
 What  Law  has  ever  vacated  a  Contraft, 
 for  this  reafon  only,  that  a  Man,  before  he 
 pafs'd  it,  did  not  ufe  all  fuch  Precautions  as 
 Prudence  might  have  dircded  ?  Or,  who 
 would  be  fecure  mi  Civil  Society,  if  Men  were 
 
 H  2  '  allowed 
 
1 1 6  Of  the  Nature^  and  the       Book  !♦ 
 
 allow'd  to  renounce  thefe  Engagements  at 
 Pfeafure. 
 
 We  may  therefore  have  done  ill  iri  Swear- 
 ing, and  yet  be  ftill  bound  to  make  good 
 what  we  have  Sworn  ^  and  this  is  what  hap- 
 pens in  moll  Cafes :  Yet,  becaufe  we  ought 
 to  make  fome  Exceptions,  thefe  Ihall  be  con- 
 fider'd  in  the  following  Chapters. 
 
 CHAP-    XV. 
 
 Of  Oathes  which   effgage  to  an  Impojji" 
 
 hility. 
 
 IT  has  been  ufual  to  rhake  S'our  Exceptions 
 to  the  Rule  which  I  have  laid  down  at 
 the  clofe  of  the  preceding  Chapter  •,  and  to 
 exclude  from  the  Number  of  fuch  Oathes  as 
 we  are  bound  to  keep.  I.  Thoft,  the  Ob- 
 jeds  of  which  are  things  abfolutely  impofli- 
 ble.  II.  Thofe  which  engage  to  evil  or  fin- 
 ful  Adtions.  III.  Thofe  which  are  made'pure- 
 ly  upon  Miftake.  IV.  Thofe  whith  were  ex- 
 torted from  us  by  Conlbraint  and  Violence. 
 What  is  wont  to  be  faid  on  thefe  Four  Spe- 
 cies ofOathes  is  not  equally  certain  \  it  will 
 be  convenient  to  examine  each  in  particular, 
 if  we  would  know  whether  we  have  the  Li- 
 berty of  receding  from  them. 
 
 The  firft  fort  is  tjiat  which  admits  the  leafl: 
 Difficulty.  It  can  never  fo  happen,  as  that 
 we  fhould  be  obliged  to  do  a  thing  abfolutely 
 impolTible  *,  whether  it  be  thus  in  it  felf,  and 
 at  all  times,  or  whether  having  been  poiTible 
 
 when 
 
Chap.X.        K^/wi?/ Conscience.  117 
 
 when  the  Oath  was  made,  it  becomes  im- 
 pofTible  afterwards  ^  which  is  often  the  Cafe 
 of  Debtors,  who  being  able  to  pay  at  the 
 time  when  they  borrow'd,  fome  time  after 
 become  Inroivent. 
 
 In  this  Cafe  'tis  agreed,  That  the  Oath 
 ceafes  to  bind  *,  yet  tliere  are  Three  Con  fide- 
 rations  which  feem  here  of  great  Importance. 
 Firft,  That  when  the  Impoflibility  we  find 
 of  doing  what  we  have  engaged  is  not  abfo- 
 lute,  but  only  the  Difficulty  fo  great,  that 
 'tis  not  probable  we  Ihould  furmount  it,  tlio' 
 we  are  not  in  this  Cafe  bound  to  fucceed, 
 yet  we  are  ftill  obliged  to  ufe  our  utmoft 
 Endeavours,  and  to  ad  as  we  fhould  if  the 
 thing  were  really  Feafible  in  the  higheft  De- 
 gree. 
 
 'Tis  otherwife,  if  the  thing  prove  abfolute- 
 ly  impoffible  ^  for  if  we  are  fully  convinced 
 of  this  Im.poffibility  as  we  are  not  bound  to 
 fuCceed,  lb  neither  are  we  obliged  to  ftrive, 
 or  labour  about  it. 
 
 The  Second  Confideration  is,  that  in  cale 
 what  we  have  promised  to  perform  is  impof- 
 fible as  to  the  whole,  yet  if  it  be  ftill  pollible 
 in  any  part,  weareobligeii  to  perform  that 
 part.  Thus,  when  I  have  fvvorn  to  give,  or 
 pay  an  Hundred  Crowns,  if  I  have  but  Fifty 
 I  am  bound  to  deliver  thofe  Fifty.  The  half 
 was  vifibly  compriied  in  the  Promife  of  the 
 whole.  I  engaged  for  the  Former  in  promi- 
 llng  the  Latter.  I  am  able  thus  far  to  keep 
 my  Engagement ;  and  therefore  I  cannot, 
 in  this  refped,  violate  it  without  Sin. 
 
 The  Third  Confideration  relates  to  things 
 which  are  not  always  impoffible,  but  being 
 
 H  3  fo 
 
|[i8  Of  the  Nature^  an  A  the       Book  I. 
 
 fo  at  one  time,  ceafe  to  be  fo  at  another.  It 
 is  askt  here,  whether  the  Obligation  which 
 was  extinguilhed  by  the  Impoffibility  fuper- 
 yening,  be  again  reviv'd  by  the  Poffibility 
 which  follows. 
 
 To  give  a  right  Anfwer  to  this  Queftion^ 
 we  ought  to  diftinguilh  concerning  the  Senfe 
 of  the  Promife.  Was  it  fo  annexed  to  a  cer- 
 tain Time,  as  that  nothing  was  engaged  for 
 at  any  other  Time  ?  Upon  fjch  a  Suppofiti- 
 on,  there's  no  doubt  but  that  the  Obligation 
 is  utterly  extind  and  null,  by  reafon  of  the 
 ImpoifTibiiity  which  we  lye  under,  of  per= 
 forming  it  at  the  time  thus  limited  and  ex- 
 prefled. 
 
 But  if  the  Promife  were  general  and  inde- 
 finite, as  when,  without  naming  any  time, 
 I  promife  to  give,  or  to  pay,  'tis  evident, 
 that  the  Impoffibility  of  executing  fuch  a 
 Promife,  does  not  take  away  its  Obligation, 
 but  at  the  moll:,  can  only  fufpend  the  Eifed. 
 The  Engagement  ftill  fubfifts,  and  will  ex- 
 ert its  full  Force  whenever  the  Impoffibility 
 ihall  ceale. 
 
 It  muft  withal  be  acknowledg'd,  that  what 
 I  have  ofFer'd  on  this  Point,  is  not  fufficient 
 for  our  Diredlion  on  all  Occafions.  Suppofe 
 that  in  fwearing  to  give,  to  pay,  or  to  do 
 any  thing,  I  have  bound  my  felf  to  a  certain 
 Day  :  Suppofe,  likewife,  that  I  am  unablq 
 to  perform  it  on  the  Day  appointed  ^  am  I 
 releafed  from  this  Oath  ?  and  am  I  not  in» 
 deb  ted  (for  Inftance)  to  him  that  lent  me  a 
 Sum  Bona  fide^  in  cafe  I  prove  relponfible 
 hereafter  ? 
 
 Tq 
 
Chap.XI  V.    Rules  of  Conscience.  i  19 
 
 To  determine  in  this  manner,  would  be 
 4bfurd  and  ridiculous.  Wherefore,  to  re- 
 move all  Difficulties,  and  to  fhew  how  far 
 we  are  hereby  engag'd,  we  are  to  enquire, 
 whether  the  time  thus  limited  were  theprin- 
 cipal  Motive  to  the  Promife,  fo  that  we 
 would  not  have  promis'd  for  any  other  Pe- 
 riod ?  Or,  whether  we  would  have  made  the 
 fame  Promife  indifferently,  for  any  time 
 that  ihould  have  been  requir'd.  If  the  For- 
 mer, then  the  ImpoflTibility  happening  at 
 that  precife  point  of  time,  defeats  the  Obli- 
 gation :  If  the  Latter,  then  the  Obligation 
 which  we  contraded  ftands  in  Force. 
 
 For  Example  :  A  Merchant  obliges  him- 
 felf  to  fell  fuch  a  Commodity  at  a  certain 
 Price,  and  names  a  particular  Time  when 
 he  knows  he  can  thus  afford  it  i  But  he  does 
 not  oblige  himfelf  to  fell  it  at  any  other 
 Time  for  the  fame  Price,  when  he  has  reafon 
 to  think  that  he  can  put  it  off"  at  a  better 
 Market.  Here,  if  an  abfolute  ImpofFibility 
 hinder  him  from  keeping  his  Word  at  the 
 Time  prefixed,  this  is  enough^  and  he  is  re- 
 leafed  from  it  for  ever. 
 
 It  is  not  fo  in  the  Promife  which  I  make 
 my  Creditor,  to  fatisfy  him  at  a  certain  Day 
 agreed  upon  between  us  *,  becaufe  'tis  cer- 
 tain, that  if  my  Creditor  had  fixed  any  later 
 Day,  I  fhould  gladly  have  accepted  it.  In 
 this  Cafe,  therefore,  my  Promife  Hands  good, 
 and  I  am  bound  to  fulfil  it  whenever  I  am 
 able,  tho'  I  happen  not  to  be  fo  at  the  Day 
 appointed.  Thefe  Matters  carry  their  own 
 Evidence  with  them,  and  feemnot  to  Hand 
 in  need  of  farther  Proof, 
 
 H  4  CHAP. 
 
K  20  Of  the  Nature^  and  the      Book  L 
 
 CHAP.     XVL 
 
 Of  Oathes  which  engage  to  mJHii 
 
 THE  Second  Order,  or  Glafs  of  Oathes, 
 which  do  not  oblige,  comprizeth  thofe 
 the  matter  of  which  is  Evil  and  Unjoft,  whe- 
 ther in  its  own  Nature,  or  by  virtue  of  fome 
 politive  Law  Divine  or  Humane.  'Tis  cer- 
 tain, That  as  we  Sin  in  making  fuch  Oathes, 
 we  Sin  likewife  in  obferving  them  :  And 
 therefore,  if  we  are  fo  unhappy  as  to  have 
 brought  our  felves  under  an  Engagement  of 
 this  kind,  we  are  firft  to  bewail  our  Sin  be- 
 fore God,  and  to  implore  his  Pardon  with 
 hearty  Sorrow,  and  Confufion  of  Face,  and 
 then  to  refolve,  that  we  will  forbear  the 
 Performance.  This  was  the  Courfe  which 
 David  took,  when  Abigal  had  reprefented 
 to  him  his  Rafhnefs,  in*obliging  himfelf  by 
 a  moll  unjuft  Oath,  to  deftroy  the  whole 
 Houfe  oiNahaL  And  Herod  would  have 
 done  much  better  to  imitate  this  great  Ex- 
 ample, when  he  had  promised  Salome  with 
 an  Oath,  to  give  her  whatever  flie  defired, 
 than  to  believe,  that  this  Oath  obliged  him 
 to  gratify  her  with  the  Head  of  John  the 
 Baftift, 
 
 This  is  allow'd  for  a  conftant  Rule,  by  all 
 Divines,  and  I  have,  not  met  with  any  one 
 that  queftion'd  it ;  yet  we  mult  confefs,  that 
 there  are  two  confiderable  Objedions  which 
 feem  to  demonftrate  the  contrary.  The  firil 
 may  be  taken  from  Jojhuas  Treatment  of 
 the  Gibeomtesj  and  the  fecor^  fr ^Kl  Jefthas 
 Vow'.    '  '     ■  As 
 
Ghap;XVI.     Rules  ^/Conscience.  x  2  i 
 
 As  to  the  Firft,  God  had  exprefly  com- 
 manded the  Ifraelites^  utterly  to  extirpate 
 the  Seven  Nations  inhabiting  the  Land  of 
 Canaan  ^  When  the  Lord  thy  pod  Jhall  deliver  ^cut.  vii, 
 them  before  thee^  thonjhaitfmite  them^  and  vt-  ^' 
 terly  deflroy  thenjj  thou  Jhalt  make  no  Covenant 
 with  them-)  norfljew  Mercy  vnto  them>  Yet  the 
 Giheonitesy  who  as  a  part  of  the  Hivites^  were 
 included  in  this  Order,  having  furprized 
 Jojhua  into  a  belief,  that  they  belong'd  to  a 
 Country  far  remote  from  Palefti^ie  \  and  ha- 
 ying made  a  League  with  them,  by  which  he 
 engag'd  to  grant  them  their  Lives,  this  ho- 
 ly Man  was  o{  Opinion,  that  the  League 
 ought  neverthelefs  to  be  obferv'd  \  and  Saul 
 was  afterwards  feverely  punifhed  for  the  Vi- 
 olation of  it,  as  we  read  in  the  Sequel  of 
 the  Sacred  Hiftory. 
 
 We  have  here  an  Inftance  of  anQath  which 
 was  thought  to  oblige,  tho'  it  feems  contra- 
 ry to  the  Law  of  God-  The  fame  may  be 
 faid  of  Jeptha^s  Vow.  God  had  forbidden 
 the  offering  of  humane  Vidim?,  and  exprefly 
 condemu'd  the  Barbarity  of  fuch  a  Pradice ; 
 yet  this  great  Perfon,  having  bound  himfelf 
 to  Sacrifice  to  God  whatever  fhould  meet  him 
 firft,  at  his  Return  from  defeating  the  ^m- 
 monitesj  and  being  firft  met  by  his  Daughter, 
 did  with  her  according  to  his  yorp, 
 
 Thefe  two  Objedions  appear  with  fome 
 Force  ^  yet  I  can  by  no  means  think  it  im- 
 poiTibie  to  remove  them.  What  Grotim  has 
 offer'd  to  the  Former  feems  very  reafonable  : 
 He  maintains,  That  the  fore-cited  Law  did 
 not  enjoin  the  Extirpation  of  the  People  of 
 FaUfline-;  but  ouly  in  c^ije  of  their  refullnj 
 
 ""    ■      '  '   to 
 
122  Of  the  Nature^  and  the      Book  L 
 
 tp  fubmit,  agreeably  to  that  other  Lzw^Whea 
 Deut.  XX.  f-ljou  comefl  nigh  unto  a  City^  to  fight  againfi  ity 
 ^^'  ^  ^  then  proclaim  Peace  unto  it  j  and  it  pall  be^  if  it 
 make  thee  anfwer  of  PeacCf  and  open  unto  thee^ 
 then  it  fjall  he  that  all  the  People  that  is  found 
 therein^  f  mil  be  Tributaries  unto  thee^  and  they 
 fjall  ferve  thee.  This  he  proves  by  the  Ex- 
 ample oiRahab^  and  of  thofe  Canaanites  who 
 fiibmitted  to  Solomon,  According  to  this 
 Suppofition,  Jofmas  Ad  was  not  contrary 
 to  the  Law  of  God,  and  therefore  cannot  be 
 urged  fo  as  to  overthrow  what  we  now 
 aflert. 
 
 As  to  the  other  Objeclion,  we  may  reply, 
 That  altho'  God  had  forbidden  the  Cultom 
 of  offering  humane  Sacrifices,  yet  he  had  ex- 
 prefly  required  and  commanded  the  Death  of 
 luch  Perfons  as  were  devoted  by  an  Anathe- 
 ma.  The  Words  of  the  particular  Law  are 
 |lrj.xxvii  thele  \  No  devoted  thing  that  a  Man  pall  devote 
 ^8,  29.  unto  the  Lord^  of  all  that  he  hath,  both  of  Man 
 and  Beaft^  and  of  the  Field  of  his  Poffeffion^ 
 pall  be  fold  or  redeemed :  Every  devoted  thing 
 is  mofl  holy  unto  the  Lord.  None  devoted^  which 
 pall  be  devoted  of  Men ^  pall  be  redeemed^  but 
 pall  fur ely  be  put  to  Death. 
 
 It  cannot  therefore  be  evincM,  that  either 
 Jopua  or  Jeptha  obliged  themfelves  by  their 
 Oath,  to  any  thing  condemn'd  by  the  Law 
 of  God  :  So  that  what  we  have  faid  will 
 hold  good  ^  and  we  have  reafon  to  conceive, 
 that  we  can  never  be  bound  to  do  that  which 
 God  has  forbidden. 
 
 I  fay  the  fame  of  thofe  Oathes  which  en- 
 gage to  the  not  doing  of  what  God  has  com- 
 manded ;  For  indeed,  it  is  no  lefs  a  Sin  to 
 
 omit 
 
WP^W»»li|PSPWP^BP5^ 
 
 Chap.XVI.     Rules  of  Co^sciE^CE.  125 
 
 omit  what  God  commands,  than  to  do  what 
 he  forbids  *,  and  therefore  every  Oath  by 
 which  a  Man  fhall  proraife,  diredly  or  indi- 
 redly,  not  to  do  a  thing  good,  necelTary, 
 holy,  and  commanded  by  God,  is  null,  and 
 void  of  all  Power  to  oblige. 
 
 But  'twill  be  askt.  What  are  we  to  think 
 of  fuch  Oathes  as  engage  to  the  doing  of 
 fome  fmaller  Good  that  hinders  the  doing 
 of  a  greater  ?  For  Inftance,  I  have  fvvorn  to 
 give  a  Sum  of  Money  now  in  my  Hands,  to 
 certain  poor  People,  whofe  Circumftances  I 
 know  are  not  prefTing  :  I  have  fworn  this  to 
 my  felf  only,  without  making  any  one  privy 
 to  it :  (which  I  add,  to  olpviate  an  Objection 
 that  might  otherwife  be  urg'd.)  But  before 
 I  have  executed  this  Refolution,  I  meet  with 
 other  poor  Objects,  whofe  NecelTities  are  of 
 the  extremeft  kind,  and  yet  whom  I  cannot 
 otherwife  aflift,  but  by  difpofing  of  to  them 
 what  I  defigned  to  bellow  on  the  Former. 
 
 I  Anfwer,  That  in  the  Cafe  propos'd,  and 
 ia  all  others  of  the  like  Nature,  where  the 
 Quellion  is  not  only  about  a  greater  Good, 
 but  fuch  a  greater  Good  as  we  fhould  be 
 bound  to  do,  and  to  prefer,  if  we  had  not 
 fworn,  the  Oath  does  not  oblige,  and  there- 
 fore need  not  be  regarded  by  us  :  For  in- 
 deed, if  we  are  bound  to  do  this  greater 
 Good  (fuch  as  I  now  fuppofe  it  to  be)  we  Sin 
 in  not  doing  fo  ^  and  by  confequence,  ia 
 fwearing  not  to  do  it,  we  engage  to  commit 
 a  Sin,  which  cannot  but  render  the  Oath  null 
 and  unlawful. 
 
 It  would  quite  alter  the  Cafe,  if  we  were 
 not  bound  to  prefer  tkis  greater  Good  to  the 
 
 fmaller  i 
 
'^ 
 
 1 24  Of  (he  Nature^  and  the      Book  L 
 
 fmaller  ^  as  in  the  Judgment  of  Bilhop  San- 
 derfon^  maypofiibly  happen.  What  he  fays 
 on  this  pointy  is  not  without  fome  Difficul- 
 ties. I  fhall  not  here  ftay  to  examine  it,  be- 
 Gaufe  the  DifcufTion  would  be  prolix,  and 
 does  by  no  means  fall  in  with  our  prefent 
 Enquiry. 
 
 CHAP.    XVII. 
 
 OfOathes  made  purely  upon  Deception<, 
 
 IT  is  a  Quellion  charged  with  more  Diffi- 
 culties than  any  other  in  the  whole  com- 
 pafs  of  this  Subjed,  Whether  we  are  bound 
 to  the  obfervation  of  thofe  Oaths  which  we 
 have  made  purely  upon  Deception  ?  Jojhuaj 
 for  Example,  was  induc'd  to  make  a  League 
 with  the  Gibeonkes^  only  becaufe  they  had 
 deceiv'd  him,  in  pretending  to  come  from  a 
 diftant  Country,  whereas  they  dwelt  in  Ta" 
 iefiine^  and  were  of  the  number  of  thofc 
 People  whom  God  enjoin'd  the  Jfraelites  to 
 deftroy.  Now,  are  we  under  a  neceflity  of 
 performing  fuch  Oaths  or  not  ? 
 
 All  thofe  who  have  treated  of  this  Que- 
 ftion,  at  leafl  as  many  of  them  as  have  fallen 
 onder  my  Knowledge,  apply  a  diftindion 
 here,  which  Ihave  touch'd  upon  in  another 
 Place.  The  Miftake  on  which  an  Oath  is 
 grounded,  may  either  relate  to  the  Sub- 
 ftance  of  the  thing,  or  to  fome  of  its  Quali- 
 ties. If  the  Miftake  were  in  the  Subftance, 
 as  when  I  take  a  VefTd  of  Copper  for  one  of 
 
 Gold, 
 
Chap.XVli.     Rules  of  Coi^sciET<iCE.  125 
 
 Gold,  or  one  Perfon  for  another,  they  agree 
 that  the  Oath  does  not  oblige  ^  and  that  if, 
 for  Example,  I  have  contraSed  my  felf  to  a 
 Woman,  fuppofing  her  to  be  a  j^rfon  who 
 fhe  is  not,  I  lie  under  no  Engagement  to 
 marry  her. 
 
 So  far,  therefore,  we  meet  with  nothing 
 that  is  difficulty  and  indeed  the  only  difficul- 
 ty would  be  to  believe  that  Oaths  of  this 
 fort  could  bind  us  to  fulfil  them.  But  if  the 
 Miftake  were  only  in  the  Qualities,  as  if,  for 
 Inftance,  I  marry  a  Woman,  whom  I  fup- 
 pofe  to  be  Young  and  Rich,  and  Virtuous, 
 but  fiiid  her  quite  otherwife,  Bifhop  Sander- 
 [on  and  Amefim  maintain,  that  fuch  an  Oath 
 obliges,  and  their  chief  Foundation  is  the 
 Example  of  ^o^ua  before-cited. 
 
 Grotius^  and  the  Cafuifts  of  the  Church^of 
 Rome^  are  not  altogether  fo  fevere.  They 
 go  farther  than  the  Diftindion  but  now 
 mention'd  j  becaufe  there  may  indeed  be  no 
 lefs  fatal  an  Error,  as  to  the  Qualities  of  2 
 thing,  than  as  to  the  Subftance  it  felf. 
 Thus,  fhould  aMan  contradlhimfelf  to  aloofe 
 Woman,  fuppoling  her  Honeft,  would  not 
 the  Miftake  be  much  more  unhappy,  than  if 
 he  had  only  taken  one  Honeft  Woman  in- 
 ftead  of  another.  How  is  it  probable,  there- 
 fore, that  the  firft  of  thefe  Oaths  (hould  be 
 valid,  and  that  the  fecond  lliould  not  ? 
 
 For  which  reafon,  thefe  Authors  would 
 have  another  thing  confider'd :  And  that  is. 
 Whether  we  would  have  fworn,  in  a  Cafe 
 of  this  Nature,  if  we  had  known  the  Truth. 
 If  we  anfwer  pofitively,  and  withou  t  de- 
 mur, that  we  would  not,  they  hold  the  Oath 
 
 unobii- 
 
3'^^'wf 
 
 126  Of  the  Nature^  and  ths        Book  V 
 
 unobligatory,  becaufe  it  does  not  afFed  th^ 
 thing  as  it  really  is,  but  as  it  v/as  in  our  O- 
 pinion. 
 
 But  if  v#  are  perfwaded,   That  had  we 
 known  the  Truth,  we  fhould  have  fworn  ne- 
 verthelefs :   or,   if  we  doubt  whether  we 
 fiiould  or  not,  they  maintain  that  the  Oath 
 is  binding,  and  mull  of  necefTity  be  obferv'd. 
 As  for  the  Example  ofjojhua^  Grctius  an-" 
 fwers  to  it  by  prefuppofing  what  I  have  al- 
 ready mention'd,  That  God  did  not  enjoin 
 €nt  utter  extirpation  of  the  Cmdamtes^  but 
 only  in  cafe  they  fhould  obftinately  refufe  to 
 farrender  themfelves  at  Difcretion.    That 
 if  the  Giheonites  had  truly  and  fmcerely  de- 
 clared themfelves,  7<7/;w^  would  have  receiv'd 
 them,  tho'  not  as  Friends  and  Allies,  (which 
 Tie  really  did,  according  to  the  Terms  of  the 
 League)  yet  as  Slaves  to  the  Ifraelites.  When 
 therefore  he  was  acquainted  with  the  Truth, 
 he  did  not  perform  the  Treaty  according  to 
 the  ftrid  tenour  of  it,  but  agreeably  to  that 
 Form  in  which  he  would  have  made  it,  had 
 he  before  obtained  the  like  Information:  He 
 condemn'd  them  to  be  Hewers  of  Wood,  and 
 Drawers  of  Watery   that  is,  to  perpetual 
 Servitude.    So  that  if  Saul  was  afterwards 
 punifh'd  on  their  account,  it  was  not  for  vio- 
 lating the  firft  Agreement  made  with  them, 
 but  it  was  for  not  obferving  thofe  Conditi- 
 ons which  Jojhua  impos'd  on  them,  after  he 
 ^     ^       had  found  the  Deceit,  and  for  putting  many 
 ^^    *  °'  *  of  them  to  Death,  as  is  exprefly  recorded  in 
 the  Sacred  Hiflory. 
 
 This  Reply  feems  very  probable,   and  I 
 think  the  Opinion  on  which  it  is  founded  to 
 
 have 
 
Chap.  XVIII.    it/z/^ic/ Conscience.         127 
 
 have  fo  much  Juftice,  that  I  cannot  diffent 
 from  it.  It  is  difficult  to  apprehend,  that 
 an  Oath  fhould  change  the  Nature  of  a  Con- 
 trad,  and  that  if  a  Contrad  be  void  in  it  felf, 
 as  it  is  without  doubt  when  grounded  upon 
 an  Error,  efpecially  when  the  Error  pro- 
 ceeds from  a  wicked  and  fraudulent  Defign^ 
 the  Acceflion  of  an  Oath  iliould  render  it 
 good  and  valid. 
 
 Nor  is  it  more  eaCe  to  conceive,  that  the 
 Laws  of  all  Nations,  which  agree  in  vacating 
 thefe  Contrads,  tho'  confirm'd  by  Oaths, 
 fhould  be  unjuft.  Thefe  are  my  Thoughts, 
 which  I  fubmit  t©  the  Judgment  of  my  Rea- 
 ders. 
 
 CHAP.    XVill. 
 
 Of  Oaths  upon  Force^  or  thofe  which  are 
 extorted  by  fuch    a  fear  as  is  able  to 
 fl)ake  a  Man  of  Confiancy  and  RefolH- 
 tion. 
 
 IT  is  ufual  for  Robbers  to  oblige  thofe  who 
 fall  into  their  Hands,  by  a  Promifc  upon 
 Oath,  that  they  will  furnifh  them  with  fuch 
 a  Sum  of  Money,  threatning  them  with 
 Death  if  they  refufe  to  fwear.  The  Queftion 
 is,  Whether  fuch  Oaths  are  really  binding, 
 or  whether  we  are  not  allow'd  to  forbear  the 
 Execution. 
 
 The  greateft  part  of  the  Fomifli  Cafuifts, 
 not  excepting  thofe  who  are  lead  fcvere,  to- 
 gether with  Crotius^  and  the  Authors  of  our 
 
 CoxriuiU" 
 
2  8  Of  the  Nature^  and  the       fiook  !« 
 
 Communion,  agree  that  thefe  Oaths  are  tru- 
 ly Obligatory  ^  and  they  ground  their  Judg- 
 ment on  the  following  Reafons. 
 
 L  When  we.fwear,  we  do  not  only  pro- 
 mife  to  the  Robber,  but  we  promife  to  God 
 himfelf;  and  therefore  how  unworthy  fo- 
 ever  the  former  is  of  receiving  what  we  pro- 
 mised, yet  we  are  bound  in  Juftice  to  ke^ 
 our  Promife  to  God,  and  nothing  is  more 
 reafonable  than  that  we  Ihould  thus  Honour 
 and  Reverence  his  Holy  Name,  which  we 
 applied  to  confirm  our  Engagement. 
 
 IL  In  other  Gafes,  we  are  bound  to  keep 
 a  Promife  which  is  neither  unjiift  nor  impof- 
 fible  :  And  here,  we  may  give  the  Robber 
 what  we  promis'd  him,  nor  is  there  any 
 Law,  Divine  or  Humane,  which  forbids  us. 
 How  then  can  w^e  difpenfe  with  our  felves 
 for  the  Performance,  after  we  are  engag'd  to 
 it  by  the  moft  Sacred  of  all  Ties,  as  an  Oath 
 unqueftionably  h  ? 
 
 III.  When  we  nisde  fuch  a  Promife,-  we 
 did  what  we  then  belie'^'d  we  ought  to  do, 
 and  what  we  would  do  again,  if  reduced  to 
 the  fame  Circum fiances  :  And  therefore, 
 how  can  we  honeftly  depart  from  a  Refolu- 
 tion,  into  which  we  enter'd  upon  fo  prudent 
 and  fb  judicious  Motives  ? 
 
 IV.  Every  Conditional  Promife  ougnt  to 
 be  fiilfiird,  when  the  Condition  is  once  per- 
 formed :  And  why  fhould  not  we  be  bounct 
 to  execute  our  Promife  in  this  cafe,  lince  the 
 Condition  is  pafl,  and  w^as  efTedually  made 
 good  ? 
 
 V.  The  Wifdom  of  the  Flefh  ought  always 
 to  be  fufpeded.  And  is  it  aot  the.effed  of  this 
 
 Carnaf 
 
Ch^p.XVIIL     Rules  ^/CoKsciENCE.         129 
 
 Carnal  Wifdom,  if  we  prefer  a  vile  Intereffc 
 to  To  Iioly  an  Engagement,  as  we  have  here 
 enter'd  into  ? 
 
 VI.  The  Heathens  themfelves  were  of  this 
 Perfaafion  ;  and  every  owq  knows  what  high 
 Encomiums  and  Elogies  the  Romms  have  be- 
 flow'd  on  Regulus^  who  expos'd  himfelf  to 
 the  mofl  cruel  Tortures,  rather  than  he  would 
 violate  the  Promife  he  had  made  to  the  Car-^ 
 thagmiAns^  of  returning  and  furrendring  him- 
 felf into  their  Hands. 
 
 VII.  I  would  ask  in  the  laft  place.  Whether 
 the  Party  utter'd  this  Oath  with  a  defign  to 
 keep  it  ?  Or,  whether  he  refolved  from  the 
 Beginning  not  to  perform  it  ?  If  the  Lattery 
 this  was  formal  Perjury,  and  a  dired  mocke- 
 ry of  God:  If  the  Former,  that  is,  if  the 
 Party  delign'd  to  execute  this  Promife,  not^ 
 with  Handing  the  Force  which  induced  him 
 to  make  it^  'tis  evident,  That  this  Force 
 which  he  fufer'd  cannot  alter  the  Engage- 
 ment which  he  laid  on  himfelf.  His  Pro- 
 mife took  efi^d,  and  was  not  hinder'd  by 
 that  Force,  and  that  Injury,  of  which  he 
 was  very  fenfible  when  he  paft  it. 
 
 'Tis  agreed.  That  a  Contrad  upon  Force 
 becomes  good  and  valid,  if  afterwards  Rati- 
 fied by  free  Confent :  And  why  may  not  the 
 fame  happen  in  the  Cafe  before  us  ?  He  that 
 Promifes,  exerts  two  Ads,  his  outward  De- 
 claration, and  the  inward  AfTent  of  his  Mind. 
 The  Firll:  I  grant  is  forced,  but  the  Second 
 is  free.  Why  Ihould  not  this  free  Confent, 
 when  join'd  to  a  Promife  upon  Force,  have 
 the  fame  Efficacy,  asif  given  at  fome  dillance 
 of  Time  ? 
 
 I  But 
 
I  JO  Of  the  Nature^  and  the       Book  I. 
 
 But  a  Robber,  fay  fome,  is  a  publick  Ene- 
 my, who  ought  not  to  be  allow'd  the  com- 
 mon Advantages  of  Society.  I  confefs  it  : 
 But  then  our  Obligation  to  keep  our  Promife 
 does  not  arife  from  Civil  Society,  but  is 
 founded  on  a  different  bottom  :  It  is  found- 
 ed upon  the  Law  of  Nature  *,  and  this  Law 
 obliges  us  to  perform  what  we  have  pro- 
 mis'd,  to  whomfoever  the  Promife  was  made. 
 
 It  is  faid  farther.  That  a  Robber  has  no 
 Right  to  that  which  he  demands  of  us.  This 
 is  very  true  :  But  'tis  not  in  virtue  of  any 
 Right  which  he  can  have,  that  we  aflert  the 
 Obligation  of  paying  what  was  promis'd  him  ^ 
 It  isin  virtue  of  what  we  owe  to  God,  and 
 of  what  we  owe  to  our  felves. 
 
 It  will  perhaps  be  ftill  askt,  Why  Error 
 Jhould  invalidate  an  Oath,  and  yet  Fear 
 fliould  not  produce  the  like  EfFed  ?  The  rea- 
 fon  of  this  Difference  may  be  eafdy  alfign'd. 
 Error,  fjch  at  leaft  fuch  as  we  now  fpeak  of, 
 abfolutely  deftroys  the  Liberty  of  the  Will : 
 Fear  on  the  other  fide  leaves  it  ftill  in  being. 
 The  A6lion  which  proceeds  from  the  latter 
 Principle  is  always  voluntary,  the'  not  per- 
 fedly  fo.  For  the  Proof  of  this,  ought  we 
 not  rather  to  fuffer  Death,  than  to  promife 
 an  unjuft  thing,  if  the  Robber  Ihould  demand 
 it  of  us?  It's  plain  therefore,  that  we  are 
 free  to  Promife,  or  not  to  Promife  ^  fo  that 
 here  the  Oath  is  firm  and  valid,  which  it  is 
 not,  in  cafe  it  proceeds  from  an  invincible 
 and  involuntary  Miftake. 
 
 Laflly,  It  will  be  objeaed.  That  this  De- 
 termination is  contrary  to  two  others  which 
 I  have  given  ia  the  preceding  Chapters :    In 
 
Chap.XVIII.    K«/^^  ^/Conscience.  t^i 
 
 one  of  them  I  have  affirm'd.  That  an  Oath 
 added  to  a  Contradl  does  not  change  the  Na- 
 ture of  it  ^  and  that  if  the  Contrad  be  null, 
 the  Oath  does  not  make  it  binding.  I  have 
 laid  in  another  of  them,  That  a  bare  Con« 
 trad  is  abfolutely  void,  if  forced  and  extort- 
 ed by  Fear.  If  thefe  Principles  are  true,  it 
 fhould  feem  that  the  Promife  we  are  now 
 Ipeaking  of  is  not  obligatory,  becaufe  the 
 Agreement  which  we  have  made  with  the 
 Robber,  being  always  upon  Force,  is  necef- 
 farily  void  j  and  being  in  it  felf  void,  the 
 Addition  of  the  Oath  cannot  render  it 
 valid. 
 
 But  not  to  repeat  what  was  before  obfer« 
 ved,  concerning  our  Defign  and  Intention  of 
 doing  what  we  promised,  and  concerning 
 the  Power  which  this  Defign  may  have,  to 
 corred  what  was  vitious  and  defedive  in  the 
 Promife  it  felf :  Befides  this,  I  fay,  'tis  eafy 
 to  reply.  That  in  the  Cafe  now  under  De- 
 bate, there  are  two  different  Contrads,  one 
 which  we  make  with  the  Robber,  and  ano« 
 ther  which  we  make  with  God  Almighty  z 
 The  firft  is  void,  notwithftanding  the  Addi- 
 tional Oath :  But  the  Second  is  in  Force  and 
 Vigour.  'Tis  not  in  virtue  of  the  former 
 that  we  are  bound  tz  ex'^cute  what  we  pro- 
 mis'd  ^  'tis  purely  hi  v:rt::e  of  t  v^  Laticrj 
 If  we  fail  in  the  Performance,  the  P.obber 
 will  have  no  Right  to  complain.^  but  God 
 has  Right  to  punilh. 
 
 There  is  another  Cafe  very  much  refem- 
 bling  the  Former.  The  Robber  forces  the 
 Party  whofc  Life  he  fpares,  to  fwear  that  he 
 will  not  difcover  him  to  the  Magiftrate  :  Is 
 
 I  2  th§ 
 
X  5  2  Of  the  Nature^  and  the      Book  L 
 
 the  Party  bound  to  obferve  this  Oath,  or 
 ought  he  rather  to  break  it  ? 
 
 The  Decifion  of  this  Point  turns  wholly 
 6n  one  Confideration  *,  Whether  it  was  law- 
 ful to  make  fuch  an  Oath,  or  not  ?  If  'twas 
 lawful  to  make  it,  'tis  certainly  lawful  to 
 keep  it :  But  if  it  were  unlawfully  made,  it 
 cannot  be  lawfully  kept. 
 
 Can  we  fay,  therefore,  That  a  Man  who 
 has  no  other  way  of  preferving  his  Life,  but 
 by  obliging  himfelf  not  to  difcover  him  who 
 threatens  to  take  it  from  him,  ought  rather 
 to  facrifice  it,  than  to  fvvear  in  this  manner, 
 and  to  do  what  he  has  fworn  ?  This  would 
 be  too  ftrift  and  rigorous  a  Doftrine  *,  and 
 '  I  queftion  very  much,  whether  we  fhould 
 
 find  any  one  that  would  ad  up  to  it,  when 
 put  on  the  Trial. 
 
 It's  faid.  That  fuch  an  Oath  is  contrary  to 
 .the  Good  of  the  Publick  *,  which  requires. 
 That  Thieves  fhould  be  punifh'd,  and,  by 
 Confequence,  fhould  be  difcover'd.  Let  it 
 be  fo  ^  yet,  are  we  always  bound  to  pro- 
 cure the  Good  of  the  Publick,  in  every  kind 
 and  degree,  at  the  Expence  of  our  own  Life? 
 Without  doubt  we  are  bound  to  do  fo,  in 
 cafe  the  Publick  would  otherwife  be  ruin'd: 
 But  fince  this  Calamity  cannot  be  apprehend- 
 ed from  our  Concealment  of  the'Robber,nay, 
 ilnce  there  is  not  the  leaft  Proof  that  our 
 Silence  will  caufe  the  Death  of  any  one  Per- 
 ,  fon  ^  I  do  not  think  vve  ought  rather  to  Die 
 our  felves,  than  to  contract  fuch  an  Obliga- 
 tion of  Secrecy. 
 
 This  appears  to  me  the  more  certain,  be- 
 caafe^  as  Bifhop  Sander  fon  with  great  Judg- 
 ment 
 
Chap  XX.     Rules  of  Cot^sciE'^CE.  155 
 
 ment  obferves,  a  Perfoii  under  thefe  Circum- 
 llances  expofes  the  Publick  to  the  fame  Dan- 
 ger by  lofing  his  Life,  as  he  would  by  hold- 
 ing his  Tongue  ^  for  after  he  had  been  Mur-- 
 der'd,  the  Publick  would  be  as  much  at  a 
 lofs  to  know  and  apprehend  the  Author  of 
 the  Fadt^  as  if  he  had  efcaped  without  giving 
 the  leafl  Notice  or  Intimation  of  what  had 
 happen'd. 
 
 It  muft  therefore  be  allow'd  for  Truth, 
 That  a  Man  is  not  bound  to  give  up  his  Life, 
 rather  than  promife  not  to  difcover  him  who 
 threatens  to  take  it:  Andif  he  is  permitted 
 to  makefuch  a  Promife,  even  with  the  Con- 
 firmation of  an  Oath,  who  can  doubt  but 
 that  he's  oblig'd  to  obferve  it  ?    For  can  it 
 enter  into  any  Man's  Thought,  that  he  may 
 lawfully  omit  what  he  fvvore  to  do  ?  Every 
 lawful  Oath  obliges,  and  we  are  releas'd 
 from  none  but  fuch  as  are  unlawfiil  and  cri-« 
 minal :   Nay,  there  are  many  which,  tho* 
 unlawful,  yet  do  not  ceafe  to  be  obligato- 
 ry, as  we  have  fhovvn  upon  another  Occa- 
 iion. 
 
 CHAP.    XIX. 
 
 A  Rjeply  tofome  other  Sjiejlions. 
 
 THere  are  fome  other  Quefbions  which  are 
 wont  to  be  put  in  relation  to  this 
 Subjeft  \  and  fuch  as  will  eafily  receive  an 
 Anfvver.  In  the  firft  place  'tis  askt,  Whe- 
 ther the  Oath  of  the  Father  obliges  the  Child 
 
 I  3  at 
 
?§4  Of  the  Nature^  and  the       Book  L 
 
 at  leall  in  cafe  of  the  Child's  fucceeding  to 
 the  Father's  Inheritance. 
 
 To  which  Biihop  Sanderjon  replies,  that 
 indeed  the  Charges  and  Burthens  of  the  Con» 
 trad,  pafs  from  the  Perfon  contracting  to 
 his  Heirs ,  but  that  the  Obligation  arifing 
 from  the  Oath  is  altogether  Perfonal,  and 
 dies  with  him  that  fwore.  Whence  he  con- 
 cludes, tha:  if  the  Heir  Ihall  ad  contrary  to 
 fuch  an  Oath,  he  will  be  guilty  of  Injuftice, 
 but  not  of  A-erjury. 
 
 I  fear,  this  Aiifwer  is  a  little  too  fubtile  ^ 
 and  I  am  miftaken,  if  the  contrary  does  not 
 appear  from  the  Example  of  SauL  This 
 Prince  had  not  fwor.^  to  preferve  the  Gibe- 
 mites  alive :  The  Oa^h  was  Jojhua's  j  yet 
 Saul  was  puniih'd  for  the  violation  of  it : 
 Wherefore,  I  think,  that  the  Oaths  of  Pa- 
 rents, a/id  in  general,  of  all  Predeceflbrs, 
 •may  oblige  their  Children,  and  Succeffors. 
 
 At  leaft,  this  will  not  be  difputed,  in 
 cafe  the  Party  who  made  the  Oath  exprefly 
 declar'd,  that  it  Ihould  bind  his  Heirs,  as 
 well  as  himfelf :  For  then  whofoever  affumes 
 the  Charadler  of  his  Heir,  enters  into  all  the 
 Engagements  of  the  Deccas'd,  no  lefs  eiFe- 
 dually  than  if  they  had  been  of  his  own 
 snaking. 
 
 II.  Here's  another  Cafe,  which  feems 
 more  difhcult  to  be  decided.  An  expert 
 Fhyfician  has  found  out  an  infallible  Remedy 
 for  feme  Diftemper  hitherto  reputed  incu- 
 rable. He  will  not  divulge  this  Secret,  that 
 he  may  not  rob  himfelf  of  the  Profits  arifing 
 from  it^  but  he  fells  it  to  another  Perfon, 
 taking  an  Oath  of  him,  not  to  difcover  it 
 
 during 
 
Chap.XIX.    Rules  of  Conscience.  135 
 
 during  the  Life  of  the  Inventor*,  yet  by  the 
 difcovery  of  it,  this  other  Perfbn  might  fave 
 the  Lives  of  a  multitude  of  Men  ^  Ought  he 
 therefore,  to  difclofe  it,  on  account  of  fo 
 great  an  Advantage  to  the  Publick,  or 
 ought  he  to  conceal  it,  m  regard  to  his 
 Oath? 
 
 I  demur  not  upon  the  Point  ^  I  am  fatis- 
 f5ed,  that  he  ought  to  adhere  to  his  Oath  : 
 For  firfi:,  It  is  only  Charity  that  can  induce 
 him  to  reveal  the  Secret,  whereas  Juftice  ob- 
 liges him  to  keep  it  private  ^  it  being  Jnfiy 
 according  to  the  Propriety  of  the  Word,  to 
 ftand  to  our  Agreements,  or  Covenants* 
 But  now,  'tis  certain,  that  Juflice  is  of  a 
 far  more  ftrong  and  prefTmg  Nature  thaa 
 Charity,  and  that  when  thefe  Duties  happen 
 to  interfere,  we  are  bound  to  give  the  pre- 
 ference to  the  former. 
 
 Befides,  what  I  faid  upon  another  Que- 
 llion,  may  be  applied  to  that  which  is  now 
 before  us :  The  Party  is  oblig'd  to  keep  his 
 Oath,  if  he  was  allow'd  to  make  it.  And 
 who  can  doubt,  but  that  this  Oath  was  in- 
 nocent and  lawful  ?  No,  fay  fome,  it  hin- 
 ders him  from  declaring  what  the  Publick  is 
 conccrn'd  to  know.  I  anfwer,  there's  no- 
 thing of  this  in  the  Cafe.  The  Publick  would 
 have  been  alike  ignorant  of  the  Secret,  if  he 
 had  never  fworn  ^  for  then  he  himfelf  muft 
 have  remained  a  ftranger  to  it,  the  Inventor 
 refufing  to  impart  it  on  any  other  Terms : 
 So  that  the  Oath  having  made  no  manner  of 
 alteration  as  to  the  Interelt,  or  the  Condi- 
 tion of  the  Publick,  was  certainly  Innocent, 
 and  if  Innocent,  it  muft  be  Obligatory. 
 
 I  4  III.  It 
 
I  jj5  Of  the  Nature^  and  the       Book  I. 
 
 III.  It  is  ask'd  again,  What  courfe  a  Per- 
 fon  Ihall  take,  who  has  oblig'd  himfelf  by 
 Oath  never  to  accept  of  an  Employment, 
 v<7hetber  Civil  or  Ecclefiaftical,  and  yet  finds 
 hjnifelf  under  fuch  Circumftances,  that  he 
 judges  'tis  for  thePublick  Good  he  fhould  re- 
 cede from  his  Oath,  as  may  happen  upon  de- 
 fault of  other  Perfons  qualified  for  fuch  Em- 
 ployments ? 
 
 This  Queition  created  much  uneafinefs  to 
 the  Primitive  Church  ^  St.  Athanafim  was  of 
 Opinion  that  fach  an  Oath  did  not  oblige, 
 he  endeavour'd  (and  that  with  fuccefs)  to 
 perfwade  Draconces^  who  had  fworu  never 
 to  be  a  Bilhop.  St.  Bafd  has  given  a  contra- 
 ry Determination,  in  his  famous  Epiftle  to 
 Jimphllecht^.  Palladium  very  feverely  cen- 
 fures  Arfacim^  St.  Chryfoftom's  SuccefTor,  for 
 having  accepted  the  Bifhoprick  oiConftanti" 
 nople^  after  fuch  a  Self-denying  Oath.  And 
 everyone  knows  what  Contefts  and  piiren- 
 tions  troubled  all  the  Weft,  on  th^  account 
 of  Pope  Formofm-i  who  w^s  in  the  fame 
 Cafe. 
 
 In  my  Judgment,  the  whole  Matter  de- 
 pends en  this  Cor^fideration  only.  Whether 
 it  was  really  thus  for  the  Publick  Good  that 
 the  Party  (hould  accept  of  the  Charge.  For 
 if  it  were  fo,  and  if  the  Party  had  Reafon  to 
 Relieve  that  the  Honour  of  God,  and  the  In- 
 tereit  of  the  Publick,  demanded  his  Compli- 
 ance, I  doubt,  not  but  he  ought  to  quit  his 
 Engagement  to  the  contrary  j  My  reafon  is, 
 tecaafe  fiich  an  Engagement  could  not  be 
 innocent :  The  Matter  of  the  Oath  was  evil  *, 
 for  th  e  Perfon  was  really  bound  to  do  allthat 
 
Ghap.  XI.     Rr//?jc/ Conscience.  157 
 
 lay  in  his  Power,  towards  the  advancing 
 God's  Glory,  and  the  Publick  Good :  He 
 engag'd  himfclf  not  to  do  it^  he  therefore, 
 engag'd  himfelf  to  a  Sin,  at  leafl  a  Sin  of 
 OmifTion.  So  that,  on  the  whole,  the  Oath 
 was  unlawfil,  and,  by  confequence,  invalid. 
 'Tis  quite  otherwife,  if  only  private  In- 
 terell,  or  Ambition,  or  Vanity,  or  any  the 
 like  Motive,  induced  the  Party  to  feeK:,  or 
 barely  to  accept  fuch  an  Office.  In  this  cafe, 
 he  did  ill,  to  make  the  Oath,  but  he  does 
 worfe  if  he  breaks  it. 
 
 IV.  It  is  farther  ask'd.  What  we  are  to 
 think  of  thofc  Oaths  by  w^hich  we  oblige 
 our  felves  to  do  things  indifferent  in  their 
 own  Nature,  but  fiich  as  expofe  us  to  great 
 Temptations,  and,  confequently,  to  great 
 danger  of  offending  God  ? 
 
 The  Anfwer  feems  to  be  very  eade :  If  by 
 taking  the  utmolt  care  and  pains,  and  by  u- 
 llng  all  the  m^eansof  which  wc  are  capable, 
 we  may  overcome  thefe  Temptations,  and 
 avoid  thefe  Dangers,  then  the  Oath  certain- 
 ly holds  good,  and  in  order  to  the  perfor- 
 manceof  it,  we  are  bound  to  take  thefe  pains, 
 and  to  ufe  thefe  Endeavours.  But  if  the 
 Danger  be  inevitable,  fo  that  all  the  Meaqs 
 we  could  apply  would  be  infufficient  to  fe- 
 airc  us  from  it,  'tis  evident  that  in  this  cafp 
 the  Oath  does  not  oblige*,  becaufe  being  ne- 
 ver bound  to  Sin,  we  can  never  be  bound  to 
 do  that  which  cannot  be  done  without  Sin- 
 ning. 
 
 V.  Laftly,  it  is  ask'd,  Whether  an  Oath 
 which  was  good  and  valid  when  utter'd, 
 may  ceaft  to  oblige  fome  time  afttr. 
 
 Tbi? 
 
158  Of  the  Nature^  and  the      Book  !• 
 
 This  admits  of  no  diiEculty :  The  Cafe 
 propos'd  may  happen  feveral  ways.  Firft^ 
 It  may  fo  happen,  that  what  we  oblige  our 
 felves  to  do  fliall  change  its  Nature,  and  ha- 
 ving been  originally  poflible  and  innocent, 
 Iha  11  in  time  become  impoflible,  or  unlawful, 
 which  we  may  eafily  fuppofe,  and  which, 
 indeed,  we  every  Day  experience.  Here 
 we  are  not  to  doubt  but  that  the  Oath  lofes 
 its  whole  Power  of  obliging. 
 
 The  Law  of  God  farther  teaches  us,  that 
 when  Inferiors,  or  Perfons  under  Subjection, 
 engage  themfelves  to  do,  or  not  to  do,  any 
 thing,  their  Superiors  may  reverfe  and  can- 
 cel the  Engagement  ^  and  thus  it  determines 
 that  a  Father,  or  Husband,  may  difannul 
 the  Vow  of  a  Daughter  or  Wife. '  Yet  as  to 
 this  Inftance,  we  might,  perhaps,  affirm, 
 that  here  neither  the  Father,  nor  the  Huf- 
 band,  does  properly,  and  ftridly  fpeaking, 
 evacuate  the  Oath,  or  Vow,  of  the  Parties 
 under  their  Power:  For,  indeed,  either 
 this  Oath,  and  this  Vow  was  abfolute,  and 
 luch  as  the  Wife,  or  the  Daughter,  pretend 
 to  engage  themfelves  by,  independently  from 
 the  Husband's  and  the  Father's  WiH  ^  or  elfe 
 they  made  this  tacit  referve,  that  the  thing 
 fhould  hold  good,  provided  their  refpedive 
 Superiors  afterwards  confented  to  it.  If 
 the  firft,  the  Vow  and  the  Oath  are  mani- 
 feftly  void  from  ,the  Moment  in  which 
 they  were  made  ^  becaufe  they  relate  to 
 things  of  which  the  Parties  had  no  Right 
 to  difpofe.  If  the  fecond,  then  it  is  not 
 the  Husband,  or  the  Father,  that  cancels 
 the  faid  Oath  or  Vow :    They  only  fhew 
 
 that 
 
Chap.XX.     /i»/pje?/ Conscience.  159 
 
 that  the  Condition  which  the  Party  fup- 
 pofed  is  wanting,  and,  confequently,  that 
 no  Vow,  or  Oath,  was  truly  and  properly 
 made.  But  'tis  not  very  material  to  en- 
 quire how  this  is  performed,  lince  we  arc 
 fure  of  the  thing  in  general. 
 
 If  an  Oath  be  barely  promifTory,  and  fuch 
 by  which  we  engage  our  felves  to  do  fome- 
 what  for  the  Profit,  or  Pleafure  of  another 
 Perfon,  'tis  evident  that  if  he  releafes  us, 
 the  Oath  can  no  longer  oblige  us. 
 
 To  Conclude  :i  in  reciprocal,  or  mutual 
 Engagements,  when  one  of  the  Parties  re- 
 cedes from  his  Promife,  the  other  is  not 
 bound  by  his  Oath  j  becaufe  indeed  the 
 Oath  was  Conditional,  and  obliged  to  no- 
 thing, unlefs  the  Promife  fhould  be  per- 
 form'd.  So  that,  upon  non-performance, 
 the  Condition  is  taken  away,  and,  by  con- 
 fequence  the  Oath  which  was  founded  upon 
 it  cannot  fubfift. 
 
 CHAP.    XX. 
 
 OfReftimion. 
 
 ONE  of  the  principal  Engagements  into 
 which  we  enter  by  our  Adions,  is  that 
 of  Reftitution.  Indeed,  when  we  caufe  any 
 unjuft  prejudice  to  our  Neighbour,  or  by 
 any  means  whatfoever  hinder  him  from 
 enjoying  his  own,  we  are  indifpenfably 
 oblig'd  to  repair  the  Injury  which  we  have 
 done  him,  and  ca^i^ot  fell  in  this  refped, 
 
 without 
 
5  40  Of  the  Nature  J  and  the       Book  I. 
 
 without  wounding  our  Confcience.  This  is 
 what  I  have  clearly  evinc'd  in  my  Abridge- 
 ment ofMoraltty,  I  have  there  produc'd  the 
 chief  Authorities  of  Scripture  which  enjoin 
 this  Duty,  and  have  particularly  Ihewn,  that 
 he  who  refiifes  the  Pradice  of  it,  demon- 
 ftrates  himfelf  to  be  void  of  true  and  fincere 
 Repentance.  Not  to  repeat  what  I  have 
 ofFer'd  in  that  Work,  I  ftiall  here  content 
 my  felf  with  adding  fome  Refledions  which 
 feem  of  very  neceiTary  importance. 
 
 Reftitution,  properly  and  ftridly  fpeak- 
 ing,  confills  only  in  putting  our  Neighbour 
 again  into  adual  Pofleflion  of  what  belong'd 
 to  him,  and  what  we  kept  him  from  en- 
 joying. I  fay  in  the  firfb  place,  of  what  he^ 
 longed  to  him  ^  for  if  he  had  no  Right  to  that 
 which  we  give  him,  we  cannot  be  truly  faid 
 to  make  Reftitution.  Nay  it  muft  belong 
 to  him  in  the  moft  dired  manner,  by  the 
 Right  of  Dominion,  or  Property  :  For  if  he 
 can  pretend  to  it  by  no  Title  but  what  Cha- 
 rity fupplies  him  with,  there's  no  Reftitu- 
 tion in  the  Cafe :  For  Example,  I  am  able 
 to  relieve  a  poor  Man  that  askes  an  Alms  : 
 I  withold  my  Relief;  in  this  I  fm  againft 
 Charity,  but  not  againft  Juftice  ;  and  by 
 confequence  I  am  not  oblig'd  afterwards  to 
 make  good  to  this  poor  Man  what  I  ought  at 
 firft  to  have  given  him. 
 
 Again,  this  Juftice  muft  be  fuch  as  we 
 ^yle  Commutative^  'and  fuch  as  creates  a  true 
 and  proper  Right.  For  in  the  violation  of 
 Diftrihutive  Juftice  Only,  the  Dodors  hold 
 Reftitution  not  to  be  neceflary  ;  but  then  it 
 ought  to  be  obferv'd,  that  we  may  happen 
 
 to 
 
Chap.XX.    R/;^/^j  ^Conscience.  141 
 
 to  ofTend  againft  both  thefc  Species  of  Ju- 
 ftice  at  once  j  becaufe  the  Perfons  to  whom 
 the  Diftribution  is  to  be  made,  may  have  a 
 very  particular  Right  to  it.  We  are  in  trail- 
 ed, for  inftance,  with  the  divilion  of  a  Sum 
 of  Money  amongft  the  Poor  ^  but  are  ex- 
 prefly  enjoyn'd  to  prefer  the  Poor  of  fuch  an 
 Order,  or  Character,  to  thofe  of  another. 
 'Tis  manifeft,  that  if  we  aft  otherwife,  and 
 beftow  the  Money  upon  all  forts  of  Poor, 
 without  diftindion,  we  Sin  againft:  Com- 
 mvtative  Juftice,  and  are  bound  to  re- 
 reftore  to  the  Poor  of  that  Order  which 
 fhould  have  had  the  preference,  whatever 
 we  gave  away  from  them  to  others. 
 
 The  lame  thing  may  happen  after  a  diffe- 
 rent manner.  We  may  happen  not  to  Sin 
 againft  Commutative  Juftice  in  refpe^t  of 
 thofe  to  whom  we  refufe  what  we  give  to 
 others,  and  at  the  fame  time  may  violate  it 
 in  refpeft  of  a  third  Perfon  :  For  Example* 
 a  Prince  confides  in  me  for  the  choice  of  fit 
 Perfons  to  be  put  into  Employments  Eccle-- 
 fiaftical.  Civil,  or  Military :  I  am  bound  no 
 doubt,  to  prefer  the  moft  Worthy.  If  I  fail 
 in  this,  I  fin  againft  Commutative  Juftice,  not 
 with  regard  to  the  Perfons  whom  I  deprive 
 of  thefe  Offices,  but  with  regard  to  the  Pub- 
 lick,  the  Honour  and  Intereft  of  which  was 
 thus  far  committed  to  my  Charge. 
 
 I  obferv'd  in  the  fecond  place,  that  e'er 
 we  can  be  bound  to  make  Reftitution,  we 
 muft  hinder,  or  have  hinder'd,  the  Party  to 
 whom  it  is  made,  from  enjoying  that  which 
 we  now  reftore  to  him.  For  if  he  was  hin- 
 dered by  a  third  Perfon,  we  may  give  him 
 
 our 
 
J42  0/'/A<?  Nature,  and  the       Book  !• 
 
 our  utmoft  afliftance  in  order  to  the  Reco- 
 very ;  but  we  are  not  properly  concerned  in 
 the  kdi  of  reftoring. 
 
 Now  there  are  two  ways  by  which  we  may 
 hinder  our  Neighbour  from  enjoying  his 
 own.  Firft,  by  taking  it  unlawfully  from 
 him  '-y  fecondiy,  by  detaining  it,  tho'  we  did 
 not  take  it.  For>  indeed,  if  lunjuftly  with-^ 
 hold  what  I  have  given,  what  I  have  found, 
 what  has  been  lent  me,  or  what  has  been  put 
 into  my  Cuftody,  I  am  no  lefs  oblig'd  to  de« 
 liver  it,  than  if  I  had  adually  wrefted  it  from 
 the  lawful  Owner. 
 
 It  highly  imports  lis  to  know  on  which  of 
 thefe  Titles  the  Obligation,  we  are  under  of 
 making  Reftitution  is  founded.  For  if  it  a- 
 rife  from  the  former,  that  is,  from  an  A(^ 
 of  Injuftice,  by  which  we  robbed  and  Ipoil'd 
 our  Neighbour  of  what  belong'd  to  him,  we 
 are  bound  to  repair  his  Lofs,  whether  the 
 thing  which  we  took  from  him  is  ftill  in  be- 
 ing or  not  t  Nay,  we  are  bound  to  reftore 
 not  only  what  we  took,  but  whatever  he 
 could  have  gained,  or  profited  by  it  in  the 
 mean  time.  Whereas,  on  the  contrary,  if 
 this  Obligation  arife  from  the  latter  Title, 
 it  may  happen  that  we  fhall  be  bound  only 
 to  reftore  the  very  Thing  it  felf,  or  it  may 
 happen  that  we  fhall  not  be  bound  to  deliver 
 even  that,  becaufe  it  may  have  been  loft,  in 
 the  mean  while,  without  our  Fault. 
 
 I  fay  that  it  mayhaffen^  and  not  that  'tis 
 fo  necefTarily,  or  in  all  Inftances ;  for  there 
 are  Cafes  in  which  we  are  oblig'd  to  make 
 good  what  we  have  loft,  tho'  we  have  omit- 
 ted nothing  in  order  to  its  ptefervation  ^  as 
 
 in 
 
Chap.  XX.     Rules  <j/ Conscience.  145 
 
 in  Loans  for  Example  :  'Tis  always  our  Du- 
 ty to  return  or  repay  what  wehaveborrow'cj^ 
 whether  the  Numerical  thing  be  ftill  in  our 
 PofTeflion^  or  whether  we  have  loft  it,  or 
 by  what  means  foever  it  dilappears  :  But  'tis 
 otherwife  for  the  moft  part  ^  and  if  the 
 thing  be  miffing  without  our  fault,  this  is 
 commonly  enough  to  releafe  us  from  the  Ob- 
 ligation of  making  it  good. 
 
 There  is  a  particular  Difficulty  in  relation 
 to  things /tfwW.  'Tis  agreed,  that  what  has 
 no  Proprietor  belongs  to  the  firft  Taker  : 
 And  upon  this  is  grounded  the  Liberty  of 
 Hunting,  or  Fifhing  in  Places  where  the  Laws 
 of  the  Land  do  not  forbid  it.  'Tis  farther 
 agreed.  That  he  who  finds  a  thing,  and 
 knows  who  was  the  Perfon  that  loft  it,  is 
 bound  to  return  it  to  him  :  And  St.  Augiifiin 
 fays,  it  is  Robbery  to  do  otherwife.  Laftly, 
 'tis  agreed.  That  he  who  finds  a  thing,  and 
 knows  not  by  whom  it  was  loft,  is  bound 
 to  inform  himfclf  with  all  poffible  Care,  and 
 even  to  make  publick  Proclamation,  if  he 
 has  no  other  means  of  difcovering  the 
 Owner. 
 
 All  this  is  evident,  and  admits  of  no  Dif- 
 pute  :  But  ^tis  not  10  eafy  to  know,  how  we 
 ought  to  proceed,  v/ben  having  made  the 
 moft  honeft  and  ftrid  Enquiry,  we  ftill  re- 
 main Igiiorant,  as  to  the  true  Owner  of  what 
 is  fallen  into  our  Hands.  The  Queftion 
 here  is.  Whether  we  may  be  alio  w'd  to  keep 
 it,  or  whether  we  are  not  oblig'd  to  beftow 
 it  on  the  Poor. 
 
 The  greateft  part  of  the  Cafuifts,  and  even 
 thofe  who  are  commonly  more  mild  and 
 
 yielding 
 
144  Of  the  N^ture^  an  A  the       Book  !• 
 
 yielding  than  others,  maintain  that  we  ought 
 to  give  it  to  the  Poor,  and  pretend,  that 
 \ve  cannot  keep  it  without  Sin.  But  I  do 
 not  fee  that  they  alledge  anyfolid  Proof  for 
 this  Determination  :  And  indeed,  if  what 
 they  faid  were  true,  the  Duty  muft  arife  ci- 
 ther from  the  Law  of  Nature,  or  from  Po^ 
 litive  Laws.  As  for  Pciitive  Laws,  they 
 cite  none  ^  nor  indeed  is  there  any  of  this 
 kind,  which  extends  to  Christians  in  general. 
 And  as  for  the  Law  of  Nature,  I  do  not  ap- 
 prehend what  Right  this  can  give  the  Poor, 
 to  fuch  Goods  as  did  not  belong  to  them  be- 
 fore they  were  loft. 
 
 In  my  Judgment, 'tis  with  thefe  Goods  as 
 with  thofe  which  have  not  yet  been  appro- 
 priated, and  which  by  the  Law  of  l>[ations^ 
 (perhaps  alfo  by  the  Law  of  Nature)  belong 
 to  the  iirft  Occupant*  Again,  'tis  with  them 
 as  with  Goods  voluntarily  abandon'd  and 
 relinquilh'd  *,  to  which  all  agree,  that  the 
 Poor  have  no  juller  Title  than  the  Wealthy .? 
 And  therefore  I  cannot  believe,  that  he  who  . 
 keeps  fuch  Goods  is  guilty  of  a  breach  of  Ju- 
 ftice,  provided  he  be  always  ready  to  deli- 
 ver them,  in  cafe  the  lawful  Owner  fhall 
 appear. 
 
 M.  D.  is  not  fatisfied  with  this  Decifion. 
 He  will  have  the  Goods  to  belong  to  the 
 Prince  or  the  State  :  But  I  do  not  remember 
 that  I  have  ever  read  anyone  Cafuift  who  was 
 of  the  fame  Mind.,  It  feems  to  me,  that  we 
 may  alfure  our  felves  of  the  contrary,  upon  | 
 this  Reafon,  that  fuch  as  make  it  their  Bufi- 
 nefs  to  rail  againfb  the  higher  Powers,  never 
 accufe  them  of  neglefting  their  Fights,  or  of 
 
 taking 
 
Chap.XX.      iJ^z/ej^?/ Conscience.  145 
 
 taking  lefs  than  their  due  from  the  Subject  : 
 And  yet  we  don't  find  that  Soveraigns  exer- 
 cife  any  Property  over  fuch  Goods.  Whence 
 we  may  conclude,  That  they  do  not  pretend 
 to  any  :  Nay,  we  may  affirm,  That  if  they 
 had  fuch  a  Right,  they  mufb  be  fuppofed  to 
 have  renounced  it,  by  forbearing  to  put  in 
 their  Claim.  o 
 
 Belides,  they  who  afcribe  fiach  a  Right  to 
 Princes  over  things  ofthiskind^  ought  pre- 
 cifely  to  determine  the  Foundation  and  Ori- 
 gin of  it.  They  ought  to  tell  us,  Whether 
 it  proceeds  from  the  Law  of  Nature,  or  froni 
 fome  Pofitive  Law  Divine  or  Humane.  Should 
 they  attempt  this, .  no  doubt  they  would  meet* 
 with  fuch  Difficulties,  as  would  coft  theni 
 much  trouble  to  allblL 
 
 I  confefs,  it  appears  to  me  a  little  ridicu- 
 lous, that  as  often  as  we  take  up  a  Farthing 
 in  the  Street,  we  fhould  be  bound  to  run  and 
 throw  it  into  the  Publick  Treafury. 
 
 Lallly,  this  Method  would  be  highly  in- 
 convenient for  the  true  Owners,  in  cafe  they 
 fliould  afterwards  be  difcover'd  ^  for  we  are 
 all  fenfible  how  difficult  it  Ls  to  recover  any 
 thing,  tho'  of  the  fmalleft  Value,  out  of  the 
 common  Bank.  I  am  convinc'd  therefore^ 
 that  the  belt  way  is  to  adhere  to  my  former 
 Polition. 
 
 k  CHAR 
 
146  Of  the  Nature^  and  the      Book  L 
 
 CHAP,    XXI. 
 
 An  Atifvper  to  certain  ^terieSy  concerning 
 Rejiitution. 
 
 THere  are  feveral  Queries  which  offer 
 themfelves  to  our  Examination  on  this 
 Subjecl.  Firft  it  is  askt.  Who  thofe  Perfons 
 are  that  are  bound  to  make  Reflitution  ?  To 
 which  'tis  ealily  replied,  That,  in  the  firfl 
 place,  they  are  all  thofe  who  poflefs  another's 
 Goods  without  the  Owner's  Confent :  Such 
 are  obliged  to  reftore  the  Goods,  after  what 
 manner,  or  by  what  way  foever  they  came 
 into  their  Hands. 
 
 They  are,  in  the  Second  place,  all  thofe 
 who  have  depriv'd  their  Neighbour  of  what 
 belonged  rightfully  to  him  ^  w^hether  they 
 have  enrich'd  and  advantag'd  themfelves  by 
 the  Injury,  or  not  ?  Whether  they  are  in 
 PoITelTion  of  the  thing,  or  have  loft  it :  Whe- 
 ther they  actually  took  it  from  their  Neigh- 
 bour, or  only  concurred  in  defeating  him  of  it: 
 In  a  Word,  Whether  they  contributed  to  his 
 Suffering,  directly  or  indiredly,  linfully  or 
 innocently.  None  of  thefe  Circumftances 
 can  alter  the  Neceifity  of  Reftitution  ^  be- 
 caufe  'tis  unjuft  in  any  kind,  and  after  any 
 manner,  to  deprive  our  Neighbour  of  his 
 Right. 
 
 S.Ve  may  give  an  Example  of  this,  which 
 is  beyond  Dilpute,  and  yet  which  is  little 
 conlTcJcr'd  in  the  World.    An  Adulterefs 
 .brings  xjlcgitimate  Children  into  her  Hus- 
 band's 
 
"w^mmmm^ 
 
 Chap.XXI.       Rules  of  Co^sciE^CE.  147 
 
 band's  Family,  who  afterwards  become  his 
 Heirs,  and  very  often  Coheirs  with  his  law- 
 ful IfTue.  No  doubt,  in  this  Cafe,  which 
 too  frequently  happens,  both  the  Adulterer^ 
 and  the  Adulterefs,  are  bound  to  repay  to 
 the  Husband  all  the  Charges  he  has  been  at, 
 in  maintaining  and  educating  their  fpurious 
 Brood,  and  to  the  legitimate  Children,  or 
 the  Husband's  next  Relations  and  Heirs  pre- 
 lumptive,  whatever  they  have  been  enda- 
 mag'd  on  this  Account,  'Tis  moft  certain^ 
 that  they  ought  to  do  fo,  and  I  never  faw  it 
 contefted.  There  are  only  fome  Difficulties 
 as  to  the  Execution  :  Yet  thefe  Difficulties 
 are  rarely  infuperable  to  fuch  as  have  a  true 
 and  fincere  Delire  of  performing  all  that's 
 necellary  to  fecure  their  Eternal  Welfares 
 
 The  Perfbns  obliged  to  make  Reftitutiori 
 are,  in  the  thii'd  place,  thofe  who  by  their 
 Neglect,  have  fuffer'd  another  to  lofe  what 
 'twas  their  Duty  to  have  defended  and  pre- 
 ferv'd  for  him.  Thus  Guardians  are  bound 
 to  make  good  to  their  Wards  whatever  has 
 been  taken  fi-om  them  through  their  Default. 
 Such  as  manage  the  Ailairs  of  Publick  Bodies 
 or  Communities,  lie  under  the  fame  Engage- 
 ments J  which  I  likewife  extend  to  Bailiffs, 
 Stewards,  and  other  Domefticks,  who  neg- 
 led  the  Intereft  of  their  Mafters. 
 
 Fourthly,  and  laftly,  The  Neceffity  of 
 Reilitution  devolves  on  the  Heirs  of  all  thofe 
 Perlbns  who  ftood  before  oblig'd  :  For  in- 
 deed, they  poflefs  what  is  not  in  any  refped 
 their  own  ^  and  what,  on  the  contrary,  be* 
 longs  to  fome  third  Perfon,  whom  they  de- 
 bar from  the  Enjoyment  of  it»    They  are 
 
 K  Z  bound 
 
J  48  Of  the  Nature^  and  the       Book  !♦ 
 
 bound,  therefore,  to  deliver  it  to  him,  and 
 they  fin  againft  Jullice  if  they  detain  it.  We 
 need  only  obferve.  That  they  are  bound  to 
 makefuch  Reftitutionfolely  out  of  the  Goods 
 or  the  Inheritance  receiv'd  ^  for  it  cannot  be 
 pretended,  that  they  ought  to  apply  to  this 
 ufe  the  Goods  which  they  have  acquired  by 
 their  own  Induftry,  or  which  came  to  them 
 from  other  Hands. 
 
 Wc  may  proceed  to  the  Second  Query  ^ 
 What  it  is  that  ought  to  be  reftor'd  ?  To 
 which  v/e  readily  Anfwer :  Firft,  Whatever 
 the  Party  has  in  his  PofTenion,  that  of  Right 
 belongs  to  his  Neighbour.  Secondly,  What- 
 ever he  has  taken  from  him,  or  caus'd  him 
 to  lofe,  whether  he  poflelles  it,  or  not. 
 Thirdly,  He  is  bound  to  repair  all  Damages 
 that  his  Neighbour  has  fince  fufferM,  by  his 
 Ad  of  Injuftice.  Thus  much  is  evident  be- 
 yond all  Difpute. 
 
 We  ought  not  to  imagine.  That  thofe 
 Goods  alone  are  to  be  reftor'd,  which  we 
 ufually  term  the  Goods  of  Fortune.  There 
 are  many  others,  in  refped  of  which  Refti- 
 tution  is  no  lefs  neceiiary  :  Such,  for  Exam- 
 ple, is  Reputation  :  This  is  taken  away^  or 
 however  we  pleafe  to  exprefs  it,  is  ruiridy 
 by  Slander  and  Calumny.  Perfons  who  are 
 guilty  of  fuch  Injuftice,  are  no  doubt  oblig'd- 
 to  repair  it,  by  giving  Teftimony  to  the 
 Truth,  and  by  retracing  whatever  they  have 
 utter'd  to  their  Neighbour's  Prejudice. 
 
 There  are  certain  Injuries  which  blemifh 
 and  difhonour  the  Sufferers  :  Nay,  there  are 
 feveral  Species  which  agree  in  this  Effect : 
 In  what  manner  foever  thefe  are  committed, 
 
 or 
 
Chap.  XXI.     K/y/ej  ^/Conscience.  149 
 
 or  to  what  Order  foever  they  belong,  the 
 Injurious  Perfon  cannot  hope  to  obtain  the 
 Mercy  and  Pardon  of  God,  unlefs  he  make 
 Rcpai-ition,  to  the  utmofb  of  his  Ability, 
 whatever  Method  is  to  be  ufed  for  that  pur- 
 pofe. 
 
 This  Obligation  of  refloring  to  our  Neigh- 
 bour what  we  have  unjulliy  deprived  him  of, 
 extends  even  to  Spiritual  Goods.  We  are 
 bound  to  dilabufe  and  undeceive  thofe  whona 
 we  have  feduced,  to  make  them  fee  the 
 Falfenefs,  and  the  Poyfon  of  thofe  Errors 
 which  we  inftiU'd  into  them.  We  ought  to  ufe 
 our  belt  Endeavours  towards  the  Recovery 
 of  thofe,  who  have  fallen  into  Sin  by  our  bad 
 Example.  We  ought  to  omit  nothing,  in 
 order  to  the  Reconciling  of  thofe  whon^  we 
 have  fet  at  Variance,  by  falfe  Reports,  or  by 
 evil  Counfel.  In  a  Word,  we  are  bound  to 
 do  all  that  we  can,  for  the  bringing  back 
 again  to  their  Duty,  thofe  whom  in  anyway, 
 or  by  any  means  whatfoever,  we  have  divert- 
 ed from  it. 
 
 Some  things  there  are,  which  being  once 
 taken  away,  cannot  be  given  again  ^  and  yet 
 do  not  remit,  or  difpenfe  with  the  Necelhty 
 of  Reftitution.  Thus  we  may  have  cut  ofFa 
 Man's  Hands,  with  which  he  earn'd  his  Live- 
 lihood. We  may  have  kill'd  another,  whofc 
 Children  depended  wholly  on  his  Labour  and 
 Induftry  for  their  Subliftence :  We  cannot 
 give  Hands  to  the  Firfl,  nor  Life  to  the  Se- 
 cond :  But  this  does  by  no  means  releafe  us. 
 We  are  bound  to  make  good  to  the  Perfon 
 who  was  maim'd,  and  to  the  Children  ofhim 
 that  was  kill'd,  whatever  the  one  or  the 
 
 K  3  other 
 
?50  Of  the  Nature^  and  the       Book  L 
 
 other  could  have  gain'd  for  himfelf,  or  for 
 his  Family. 
 
 The  Third  Query  is,  towhomReftitution 
 ought  to  be  made.  This  Point  is  exaftly 
 fettled  by  the  Law  of  God,  which  com- 
 mands us  to  reftore  the  Goods,  in  the  firlfc 
 'fTumh  V,  place,  to  the  Owner  *,  and  if  he  be  deceas'd, 
 to  his  Heirs  ^  and  if  he  have  no  Heirs,  to 
 God,  by  difpoling  of  them  to  Pious  Ufes. 
 
 And  this  iaft  Method  we  ought  to  take, 
 when^  we  do  not  precifely  know  whom  we 
 have  injur'd,  as  in  many  cafes  it  may  hap- 
 pen. Hereweareboundtobeftowin  Alms„ 
 and  other  Works  of  Pii^ty,  what  we  cannot 
 reftore  to  the  Owners :  But  this  we  are 
 not  permitted  to  do,  upon  any  other  Occa- 
 Hon  ^  for  nothing  indeed  is  more  unjuft,  than 
 the  Pradice  of  thofe  who  being  very  well  af- 
 certain'd  of  the  Parties  whom  they  have 
 wrong'd,  imagine,  that  they  may  expiatq 
 tb^ir  Crime,  by  giving  to  the  Poor  what  they 
 fhould  return  to  the  lawful  Proprietor  '; 
 Such  Men  deal  with  God  Almighty,  fays  St; 
 Auftifij  as  Thieves  with  a  Wicked  Judge  ^ , 
 and  endeavour  to  corrupt  Him,  by  making 
 Him  a  Sharer  in  the  Booty :  But  this  pro- 
 ceeding is  fo  far  from  pleaiing  God,  that 
 we  may  fay  it  doubly  provokes  Him.  in  that 
 it  not  only  lets  the  firft  Sin  remain,  but  adds 
 a  Second,  by  the  Affront  and  Indignity  of 
 fuppofing  that  He  is  to  be  appeas'd  in  this 
 manner.  ' 
 
 It  is  farther  askt,  at  what  time  we  ought 
 to  make  Reftitution  ?  And  'tis  eafy  to  reply^ 
 So  foon  as  we  perceive  the  Injuftice  we  hav6 
 done,  and  are  in  a  Condition  to  repair  it  t 
 
Ghap.XIX.    il«/?i  <?/ Conscience.  151 
 
 We  ought  not  to  lofe  one  Moment  ;  nor 
 can  we  make  too  much  hafte  to  refcue  our 
 felves  out  of  fo  deplorable  a  State  as  this 
 Sin  has  caft  us  into.  'Tis  impoflible  we 
 fhould  labour  with  too  much  Ardor  and  Ce- 
 lerity, to  difcharge  a  Duty  which  is  fb  ne- 
 ceflary  and  indifpenfable,  and  which  alone 
 can  ihelter  us  from  the  Divine  Wrath  and 
 Vengeance  :  And  fo  much  the  rather,  be- 
 caufe  if  we  defer  the  Execution  at  prefent, 
 we  expofe  our  felves  to  the  Danger  of  never 
 performing  it,  and  by  Confequence  ofloling 
 our  felves  for  ever.  New  Obllacles  and 
 Impediments  may  daily  arife.  We  may  hard- 
 en our  Confcience,  and  render  it  infenfible 
 of  all  Uneallnefs  and  Difquiet  :  So  that 
 our  bed  Courfe  is  immediately  to  refolve, 
 and  to  execute  our  Refolution  the  very 
 next  Moment  after  we  have  made  it. 
 
 But  to  give  a  full  view  of  this  Matter, 
 we  muft  obferve,  that  ihe  unjufl  detaining 
 of  another's  Goods,  is  ***ne  of  thofe  fixt  and 
 permanent  Sins  which  we  ftile  Habitual,  and 
 which  have  a  formal  and  invincible  OppoH- 
 tion  tQ  the  Charader  of  a  Chrifllan  and  a 
 Child  of  God.  Nor  is  this  all  ^  fuch  a  S'm  of 
 Habit  is  attended  with  a  great  number  of 
 Adtual  Sins,  into  which  it  frequently  betrays 
 us:  For  indeed,  whenever  we  have  an  Op- 
 portunity of  reftoring  what  we  unjuftly  got, 
 and  refufe  or  negled  to  do  it,  we  become 
 guilty  of  a  new  Sin  of  Omiflion,  Nay,  it 
 may  be  faid,  that  we  continually  S'm  ,  be- 
 caufe  we  continually  with-hold  what  we 
 wrongfully  acquired  :  And  accordingly,  all 
 Divines  maintain,  that  unjuft  Detention  is 
 
 K  4  at 
 
IT  5  2  '  Of  the  Nature^  and  the       Book  L 
 
 at  once  a  Sin  of  OmifTion,  and  a  Sin  of 
 CommiiTion,  as  it  violates  two  Commands, 
 the  one  Affirmative,  and  the  other  Nega- 
 tive. The  Affirmative  enjoins  us  to  give 
 ,  every  Man  what  belongs  to  him.  The 
 INeg^.tive  for''  .'ds  us  to  keep  what  does  not 
 l)elong  to  '  our  felves.  Owe  no  Man  any 
 things  fays  St.  Fmd  in  this  Senfe.  Kow 
 the  unjuft  Detainer  often  tranfgrefles  the 
 firll  of  thefe  Commands,  and  always  the 
 Second.  As  in  General,  Affirmative  Pre- 
 cepts oblige  only  upon  Occafions,  but  Ne- 
 gative Pi  tcepts  at  all  times.  Thus  the  Par- 
 ty never  ceafes  to  Sin,  becaufe,  indeed,  he 
 never  reftores. 
 
 We  may  hence  difcover,  What  Opinions 
 we  ought  to  have  of  two  forts  of  Perfons. 
 The  lirll  are  thofe,  who  being  confcious  of 
 Injuftice  done  to  their  Brethren,  and  fenli- 
 ble  that  they  ought  to  repair  it,  do  yet 
 periifl,  not  only  without  the  Ad,  but  with- 
 out any  Thought  or  Intention  of  Perfor- 
 mance. The  Second  are  thofe,  who  having 
 fome  Defign  to  this  purpofe,  put  offthe  Exe- 
 cution from  Day  to  Day  ^  either  as  hoping 
 to  acquit  themfelves  of  the  Duty  with  more 
 convenience  hereafter,  or  as  dellring  to  en- 
 joy as  long  as  poffible  the  Fruits  of  their 
 Injuftice. 
 
 As  well  the  one  as  the  other  fort  of  thefe 
 Men  evidently  demonftrate,  that  all  the 
 time  during  v/hich  they  continue  under  fuch 
 a  Difpofition,  they  have  not  the  leafl:  Piety, 
 tlis  leaf!  Motion  of  the  Fear  of  God  in  their 
 Heart,  the  leaft  Charity  or  Juftice  ^  that 
 they  entertain  no  manner  of  Thought  or 
 ■  Care 
 
Chap.XXII.   i?/;^/^j  (/Conscience.  155 
 
 Care  of  their  ovvn^Salvation,  and  that  the 
 principal  Objed  of  their  Affections  and  De- 
 fires,  is  not  God  or  Heaven,  but  Earth  and 
 its  vile  Interefts.  In  a  Word,  'tis  difficult 
 to  conceive  a  State  more  fad  and  depld'rable, 
 or  n:iore  oppofite  to  true  Holinefs . 
 
 Let  fuch  Men  confider  ferioufly  their  Cafe^ 
 iet  them  examine  which  is  moll  important  to 
 thera,  to  detain  what  they  unjuftly  poflefs, 
 or  to  let  go  their  own  Salvation  ?  Let  them 
 refleft  whether  it  is  not  infinitely  lefs  difad- 
 vantageous,  prefently  to  disburthen  them- 
 felves  of  that  which  Death,  however,  will 
 not  fuffer  them  long  to  keep,  than  to  rob 
 themfelves  of  the  Happinefs  of  Heaven,  and 
 willfully  incur  the  Pains  of  a  miferable 
 Eternity.  , 
 
 CHAP.     XXII. 
 
 Wf^at  things  difpenfe  with  the  necejjify  of 
 Rejlitution. 
 
 THO'  the  Keceflicy  of  Reflitution  be  ex- 
 ceedingly! great  and  prefllng,  yet  'tis 
 poffible  there  may  be  fuch  Occafions  as  in 
 fome  fort  difpenfe  with  it.  As  in  the  hrft 
 place,  when  a  Man  is  reduc'd  to  an  utter  im- 
 pofTibility  of  performing  this  Duty,  either 
 in  whole  or  in  part.  For  it  is  not  to  be 
 conceived,  that  he  who  finds  himfelf  in  fuch 
 a  Condition,  and  who  otherwife  dcmon- 
 ftrates  a  lively  Faith  and  a  fincere  Repen- 
 tance, fhould  be  excluded  from  Heayen,  for 
 
 this 
 
1 54  Of  the  Nature^  and  the      Book  I. 
 
 this  Reafon  only,  bccaufe  he  is  unable  to 
 repair  the  Wrong  of  which  he  has  been  the 
 Author.  This  is  not  confiftent  with  the 
 Promifes  of  God,  fo  often  repeated  in  his 
 Holy  Word,  engaging  him  to  afford  his 
 Grace  to  all  thofe  who  fhall  truly  repent, 
 and  unfeignedly  believe  in  his  Son. 
 
 There  are  only  two  things  to  be  conlider- 
 ed  on  this  Subjed.  Firft,  That  the  impof- 
 libility  here  fpoken  of,  muit  be  abfolute,  and 
 that  we  cannot  excufe  our  felves  from  the 
 Duty  by  any  pretence  of  not  being  able  to 
 perform  it  without  inconvenience,  or  with- 
 out incapacitating  our  felves  to  fubfift  here- 
 after in  a  way  fuitable  to  our  Birth,  and  to 
 our  Rank  and  Figure  in  the  World.  Thefb 
 vain  Imaginations  are  fo  far  from  being  juft 
 and  folid,  as  not  to  be  even  probable.  The 
 NecefTity  of  Reftitution  is  too  ftrong  to  be 
 vanquifh'd  by  fuch  Trifles.  'Tis  the  World 
 which  has  introduc'd  thefe  Diftindions,  and 
 thefe  Points  of  Decency  and  Honour^  on  the 
 other  hand,  it  is  the  Law  of  God,  his  eter- 
 nal and  immutable  Law,  which  obliges  us 
 to  repair  the  Evil  we  have  done :  And  what 
 can  the  World  bring  to  over-balance  the 
 Foundation  of  this  Duty  ? 
 
 The  other  thing  here  to  be  confldered  is, 
 that  in  cafe  we  are  unable  to  repair  the 
 whole  Damage  which  we  have  occafioned, 
 v/e  muft  not  fail  to  repair  fome  part  of  it^ 
 how  fmall  or  inconfiderable  foever.  There 
 is  ground  to  hope  that  God  will  affifl  and 
 fupport  thofe  who  cannot  do  all  that  they 
 would :  But  they  ought  to  look  for  no  Fa- 
 vour who  do  not,  m  this  refpe(fl,  all  that 
 they  can.  II.  If 
 
Chap.XXII.     Rules  of  Conscience.  1^5 
 
 II.  If  the  Pcrfons  to  whom  Rcflitution 
 pught  to  be  made,  voluntarily  renounce 
 their  Right,  and  confent  that  we  fhould 
 keep  what  before  we  did  not  lawfully  pofTefs, 
 no  doubt  we  are  excufed  from  all  Obliga- 
 tion of  reftoring  it.  But  then  'tis  requifite 
 that  this  Confent  fhould  be  abfolutely  free, 
 and  nothing  is  more  unreafbnable  than  the 
 Fancy  of  thofe,  who  think  their  Confcience 
 has  nothing  to  charge  them  with,  after  they 
 have  once  executed  certain  Compofitions 
 made  with  thofe  whofe  Goods  they  retain, 
 tho'  perhaps,  half  forc'd.  For  unlefs  the 
 injur'd  Party  voluntarily  confents,  and  if 
 the  leaft  threat,  or  other  fign  of  Compullion 
 be  ufed,  the  Agreement  is  to  no  manner  of 
 purpofe. 
 
 IIL  We  are  likewife  excufed  from  making 
 Reftitution,  when  they  who  might  other- 
 wife  require  it  of  us  have  done  us  the  like 
 Injury :  For  when  this  happens,  there  is  a 
 fort  of  Compenfation  between  theie  two 
 Ads  of  Injuftice,  or  at  leaft  between  the 
 refpedive  Obligations  of  fatisfying  for 
 them. 
 
 Such  a  Gale  may  certainly  be  admitted, 
 but  it  muft  be  under  thefe  four  Conditions- 
 Firft,  We  miuft  have  as  good  AfTurance  of 
 the  Wrong  which  we  have  fufFered,  as  of  that 
 which  we  have  done.  For  if  the  latter  be 
 manifefl  and  inconteftable,  while  the  former 
 is  dubious,  and  perhaps  falfe,  there  can  be 
 no  room  for  Compenfation,  nor  can  our 
 Sufpicions  on  the  one  hand  weigh  againft 
 our  Certainty  on  the  other. 
 
 Second- 
 
15^  Of  the  Nature^  md  the      Book  I. 
 
 Secondly,  Compenfation  can  only  take 
 place  between  the  fame  Parties.  If  he  whom 
 I  have  wrong'd,  has  alfo  wrong'd  me  in  his 
 turn,  I  owe  him  no  Reparation.  But  if  my 
 Charge  lies  only  againft  a  third  Perfon,  as  I 
 cannot  complain  of  him,  fo  I  cannot  excufe 
 my  felf  from  reftoring  that  of  which  I  have 
 unj  iftly  deprived  him. 
 
 In  the  third  place,  'Tis  evident  that  a 
 Damage  received  can  only  compenfate  a 
 Damage  given  to  the  fame  Value.  Thus  if 
 a  Man  detains  but  half  as  much  of  mine,  as 
 I  pofTefs  of  his,  no  doubt  I  am  bound  to  re- 
 turn him  the  other  half. 
 
 Laftly,  Tho'  the  Injuftice  we  fuffer  may 
 difpenfe  with  us  for  not  repairing  that  which 
 we  have  done,  yet  it  cannot  Authorize  us 
 to  do  any.  I  would  fay,  the  Wrong  we  have 
 received  from  a  certain  Perfon  may  very 
 well  exempt  us  from  the  Obligation  of  re- 
 ftoring to  him  what  we  unjuftly  detained 
 before ;  but  it  gives  us  no  manner  of  Right 
 to  take  and  feize  by  our  own  private  Autho- 
 rity, and  by  way  of  Execution,  what  we 
 think  belongs  to  us,  and  is  now  in  his  Hands. 
 At  our  firft  entrance  into  Civil  Society,  we 
 gave  up  all  our  Power  of  this  righting  our 
 felves.  We  are  oblig'd,  therefore,  to  apply 
 to  the  Magiflrate  on  thefe  Occafions,  and 
 are  notorioufly  unjult  if  we  make  ufe  of  any 
 other  Method. 
 
 C  H  A  Pe 
 
Chap.XXIII.     K«/^x  ^/Conscience.         157 
 
 CHAP.    XXIII. 
 
 What  regard  we  ought  to  have  to  the  Con- 
 fciences  of  other  Men. 
 
 TYit^t  are  the  chief  Rules  and  Meafures 
 ofConfcience^  to  which  we  may  add 
 one  more,  I  mean  the  Confcience  of  our 
 Keighbour,  which  in  fome  Cafes  certainly 
 binds  our  own :  Kot  becaufe  our  Neighbours 
 Confcience  has  any  fort  of  Authority  over 
 ours,  but  becaufe  we  ought  to  avoid  all  oc- 
 cafions  of  wounding,  or  of  enfnaring  his*, 
 And  this  may  happen  two  ways. 
 
 Firft,  when  by  doing  an  Action,  in  it  felf 
 lawful,  we  offend  our  weak  Brethren,  ,and 
 either  miflead  them  from  the  Truth,  or  put 
 them  into  fome  other  danger  of  mifcarrying. 
 For  here,  this  Infirmity  of  our  Neighbour, 
 and  this  Danger  to  which  we  expofe  him  by 
 an  improper  ufe  of  our  own  Liberty,  oblige 
 us  to  abllain  from  that  in  which  we  might 
 otherwife  be  allowed.      This  is   a  Truth 
 which  St.  Taul  has  mofl  ftrongly  evinced  and 
 eftablifh'd  in  feveral  places,  particularly  in 
 the  XlVth  Chapter  of  his  Epiftle  to  the  Ro- 
 mans.    But  there  are  feveral  Reflections  to 
 be  made  on  this  Subjeft,  and  we  may  eafily 
 exceed,  or  be  deficient  in  the  Duty  enjoyn'd. 
 I  have  fpoken  largely  to  it,  in  the  firfl  Vo- 
 lume of  my  Moral  Effay^  when  I  treated  of 
 Chriftian  Condefcenfion  ^  and  having  nothing 
 to  add  to  what  I  there  obferv'd,  I  fhall  dif- 
 joiifs  the  Confideration  of  it  at  prefent. 
 
 The 
 
Of  the  Natare^  and  the       Book  V 
 
 The  fecond  way  by  which  we  may  fall 
 fhort  of  what  we  owe  to  the  Confcience  of 
 our  Neighbour  is,  when  by  our  Solicitation ^ 
 or  any  other  effedual  Means,  we  prevail 
 with  him  to  do  that  which  his  Confcience 
 condemns,  whether  juftly  or  not. 
 
 I  have  heard  offomePerfons,  who  think- 
 ing it  to  be  for  their  Intereft,  that  a  certain 
 Falfity  fhould  pafs  with  Credit  *,  and  not  be- 
 ing able  to  procure  it  this  Credit  but  by  an 
 Oath,  have  very  rightly  concluded,  that  they 
 ought  not  fwear  themfelves,  yet  by  a  molt 
 deplorable  Error,  have  fancied  that  they 
 might  be  allowed  to  find  another  who  jSiould 
 fwear  for  them. 
 
 This  Perfuailon  is  intolerable  and  detefta- 
 ble  ^  and  in  my  Judgment,  he  who  thus  en- 
 gages another  Perfon  to  take  a  falfe  Oath, 
 iins  much  moreheinoufly  than  if  he  had  taken 
 it  himfelf,  My  Reafon  is,  becaufe,  firlt,  he 
 is  juftly  chargeable  with  the  formal  Guilt  of 
 the  Oath  %  in  as  much  as  what  we  do  by  ano- 
 ther, the  Law  fuppofes  us  to  do  by  our  fel ves  ^ 
 and  then,  to  the  heinoufnefs  of  this  Sin,  he 
 adds  that  of  another  Sin  againft  Charity,  the 
 Laws  of  which  he  could  not  violate  in  a  more 
 direct  and  notorious  manner,  than  by  cau- 
 iing  fo  irreparable  a  Damage  to  his  Neigh- 
 bour, while  he  prompts  him  to  commit  a: 
 Crime  of  the  deepeft  Dye,  and  which  per- 
 haps may  be  the  chief  Occafion  of  his  mi^- 
 carrying  for  ever.  ' 
 
 There  are  few  Cafuifts  lefs  fevere  than 
 Sanches  \  and  yet  he  not  only  condemns  the 
 Irregularity  we  are  now  fpeaking  of,  but 
 he  goes  farther^  and  maintains,  That  'tis  not 
 
 Lawful 
 
Chap.  XXIII.    Rules  <?/ Conscience.  i  59 
 
 Lawful  to  oblige  a  Man  to  fwear,  when  we 
 know  he  will  fwear  what  is  falfe,  though  we 
 know  he  doe§  it  innocently,  and  according 
 to  his  real  Thoughts.  He  fays,  that  if  the 
 Party  who  requires  the  Oath  be  aflured  that 
 the  Matter  of  it  is  falfe,  this  is  enough  to 
 difable  him  from  fo  requiring  it. 
 
 This  Decilion  feems  to  me  very  judicious. 
 He  that  requires  the  Oath  in  the  prefent 
 Cafe,  makes  ufe  of  it  to  procure  Credit  to  a 
 Falfity  :  Therefore,  he  not  only  deceives, 
 but  he  abufes  the  Sacred  Name  of  God,  by 
 making  it  a  Cover  for  his  Deceit  :  So  that, 
 if  he  does  not  fwear  falfly,  yet  his  Aftion 
 contains  whatever  is  finful  or  criminal,  in  a 
 falfe  Oath. 
 
 But  'tis  askt,  Whether  a  Pleader,  who^has 
 no  Evidence  on  his  fide,  may  offer  an  Oath 
 to  the  other  Party,  tho'  he  prefumes  that  he 
 will  not  flick  to  forfwear  himfelf.  Sarjchesj 
 whom  I  cited  but  now,  and  many  others  of 
 his  Fraternity,  allert  this  to  be  allowable  ^ 
 and  the  chief  Foundation  on  which  they  pro- 
 ceed is,  that  to  offer  fuch  an  Oath  has  nothing 
 in  it  of  Injuftice  ^  which  indeed  muft  be 
 granted  them. 
 
 But  St.  Auflin  is  of  another  Opinion  ^  and 
 indeed,  altho'  this  Adion  has  nothing  in  it 
 contrary  to  Juftice,  yet  it  is  formally  oppo- 
 fite  on  the  one  fide,  to  that  Charity  which 
 we  owe  to  this  miferable  Perfon,  and  on  the 
 other  to  our  Love  of  God,  and  to  that  Zeal 
 which  we  ought  to  have  for  the  Obfervation 
 of  his  Law  :  For  is  it  not  true,  that  Charity 
 obliges  us  to  do  all  that  lyes  in  our  Power, 
 to  hinder  our  Neighbour  from  bringing  on 
 
 himfelf 
 
1 60  Of  the  Nature^  and  the       Book  Jo 
 
 himfelf  fo  great  a  Mifchief  as  is  infeparable 
 from  the  Nature  of  a  falfe  Oath  ?  And  is  it 
 not  as  true,  that  our  Love  of  God  obliges  us 
 to  prevent  any  luch  Affront  or  Indignity 
 from  being  offered  to  him  ? 
 
 Sanches  does  not  think  of  this  fecoird  Ob- 
 jection :  But  he  replies  to  the  firll.  That 
 Charity  does  indeed  oblige  us  not  to  offer  fuch' 
 an  Oath,  when  we  have  no  Intereft  in  the 
 difcovery  of  the  Truth  *,  but  he  maintains, 
 that  it  does  not  oblige  us  to  facrifice  the 
 leall,  or  moil  inconfiderable  Intereft  of  our 
 own,  to  the  Salvation  of  our  Neighbour  : 
 This  fhew:^,  in  a  Word,  that  the  Jefuite  is 
 very  far  diftant  from  the  Sentiments  of  St* 
 John^  who  would  have  us  ready  to  part  with, 
 and  lofe,  not  only  our  Goods,  but  even  our 
 ...  Lives  for  our  Brethren  \  Hereby  perceive  we 
 P  ^^'  the  Love  ofGod^  becaufe  he  laid  down  his  Life 
 for  us  *,  And  we  ought  to  lay  down  ottr  Lives  for 
 the  Brethren. 
 
 If  we  are  bound  to  imploy  our  Goods  and 
 Eftates  in  relieving  our  Neighbours  tempo- 
 ral Neceflities  ^  how  can  we  be  albw'd  to 
 fpare  them,  by  indangeringhis  Eternal  Wel- 
 fare ? 
 
 Wherefore,  altho'  it  ftiould  be  fuppos'd, 
 that  our  Neighbour's  falfe  Oath  would  be 
 the  means  of  procuring  fofne  great  andconli- 
 derable  Advantage  to  us,  yet  we  ought  to 
 renounce  this  Advantage,  for  the  Prevention 
 of  his  Sin  :  But  wi;h  how  much  more  readi- 
 nefs  {hail  we  do  it,  if  we  condder,  that  his 
 Sin  will  really  bring  us  no  manner  of  Advan- 
 tage, Spiritual  or  Temporal :  For  if  he  thus 
 fwearfalQy,  as  we  prefume  he  will,  theDif- 
 
 put^ 
 
Chap.XXIlI.    Rules  of  Conscience.  t6r 
 
 pute  is  at  an  end,  and  we  lofe  our  Caufe  : 
 How,  therefore,  can  we  be  aiding  and  abet- 
 ting to  an  Aftion,  which  may  prove  fatal  to 
 to  him,  and  is  wholly  unprofitable  to  our 
 felves. 
 
 Wherefore,  we  are  not  permitted  to  in- 
 duce  our  Neighbour,  diredly  or  indirectly, 
 to  a(ft  againft  his  Gonfcience,  when  it  is 
 Right,  and  judges  of  things  according  to 
 Truth.  Nor  are  we  allow'd  to  do  this, 
 even  when  his  Gonfcience  is  erroneous,  and 
 judges  fallly,  that  the  Adion  required  is 
 evil. 
 
 My  Reafon  is,  becaufe  (as  I  hope  to  de- 
 monftrate  in  the  Sequel  of  this  Attempt ) 
 even  an  erroneous  Gonfcience  obliges  in  fuch 
 a  manner,  as  that  we  cannot  innocently  per- 
 form what  it  condemns  :  So  that  by  Confe- 
 quence,  to  engage  a  Man  to  do  w^hat  he 
 thinks  to  be  Evil,  is  to  engage  him  to  Sin  : 
 and  all  fuch  Endeavours  mull  necelFarily  be 
 Criminal. 
 
 Whence  it  appears,  How  high  a  Grime 
 they  are  guilty  of,  who  compel  others  to 
 affift  in  the  Offices  of  a  Religion  which  they 
 deny  and  deteft.  Suppofe  the  Religion  to 
 be  true  at  the  bottom  ^  yet  muft  it  not  be 
 granted  me,  that  they  who  think  it  falfe,  and 
 yet  perform  the  outward  Fundions  of  it, 
 commit  a  very  grievous  Sin  ?  And  therefore, 
 can  any  one  doubt,but  that  they  who  conftrain 
 them  to  this  Sin,  render  themfelves  highly  cul« 
 pablc,  and  muft  one  Day  anfwer  it  to.  God  ? 
 
 Upon  which  Principle,  I  could  wifti  that 
 fjch  Proteftants  as  have  Fopifh  Servants, 
 would  not  command  them,  either  to  v/ork 
 
 L  oa 
 
1^2  Of  the  Nature^  &c.  Book  I. 
 
 on  a  Feftival  of  the  Church  of  Rome^  or  to 
 eat  Flefh  at  the  Seafons  when  the  fame 
 Church  forbids  it  by  her  Laws.  I  know 
 thefe  Laws  are  unjuft :  But  however  this 
 be,  no  doubt  they  who  efteem  them  juft 
 and  reafbnable,  and  at  the  lame  time  violate 
 them,  cannot  but  Sin  by  fuch  a  Violation  ; 
 and  thofe  who  oblige  them  to  it,  after  what 
 manner  foever,  render  themfelves  accounta- 
 ble for  their  Sin,  and  take  the  burthen  of  it 
 on  themfelves,  without  disburthening  or  re-^ 
 leafing  the  immediate  Adors. 
 
 Book 
 
Chapi  I.  iS^ 
 
 *  '       ■  ■  '■  '      '  ■ -<     .M      i       I 
 
 Book    1L 
 Of  the  Duties  of  Conscience. 
 
 «— : . . >    t 
 
 CHAP,     L 
 
 Tie  Firfi  Duty  d?/Confcience,  in  refpe^ 
 of  Anions  to  he  done.  It  ought  to  give 
 Judgment  upon  them  all, 
 
 HAVING  laid  down  the  principal 
 Rules  of  Confcience^  we  are  now  td 
 conlider  how  it  ought  to  ufe  and 
 apply  them :  And  in  order  to  this,  we  muft 
 enquire  what  are  its  Duties,  which  is  the 
 Subjed  of  this  Second  Book. 
 
 There  being  two  forts  of  Anions  of  which 
 the  Confcience  ought  to  judge  and  pronounce^ 
 Adions  done,  and  Adions  to  be  done :  'Tis 
 eafy  to  apprehend,  that  each  of  thefe  two 
 Objeds  engages  it  to  a  particular  Set  and 
 Order  of  Duties.  The  three  chief  which  it 
 ought  to  obferve,  in  judging  of  Adions  to  be 
 done,  are,  Firft,  togive  Judgment  upon  eve» 
 ry  fuch  Adion.  Secondly,  to  make  a  good 
 Judgment :  And  Thirdly,  to  require  a  ftrid 
 Obedience,  after  it  has  thus  judg'd> 
 
 For,  as  to  the  Firfl,  we  are  not  only 
 faulty  in  judging  ill  of  Adions,  which  pre- 
 fent  themfelves  to  our  Choice  \  but  we  like- 
 wife  fail,  if  we  judge  not  at  all  *,  and  our 
 
 L  2  Confciens9 
 
1^4  Of  the  Duties  Book  IL 
 
 Confcience  does  not  difcharge  it  felf  of  its 
 Duty,  nor  anfwer  the  whole  Defignfor  which 
 it  was  given  us  by  God,  if  it  keep  filencc, 
 and  forbear  to  explain  it  felf  on  fo  prefling 
 an  Occafion :  So  that  for  the  avoiding  of  this 
 Default  'tis  necefTary,  that  before  we  under- 
 take any  Aftion  which  offers  it  felf,  we  Ihould 
 carefully  examine,  whether  it  be  Good,  Evil 
 or  Indifferent. 
 
 The  Reafon  is,  becaufe  unlefs  we  make 
 this  Examination,  we  expofe  our  felves  to 
 the  greateft  of  all  Dangers,  which  is  that  of 
 finning  and  difpleafing  God.     Let  us  fuppofe 
 the  Adion  depending  to  be  evil,  as  very  pof- 
 fibly  it  may.     Let  us  fuppofe,  that  we  don't 
 give  our  felves  the  trouble  of  enquiring  about 
 it :  For  want  of  fuch  an  Enquiry,  'tis  pofli- 
 ble  we  may  not  fee  what  is  Evil  in  it,  and 
 contrary  to  the  Divine  Will,  and  not  feeing 
 the  Evil,  we  Ihall  have  nothing  to  hinder  us 
 from  doing  the  Aclion,  if  there  be   other- 
 wife  any  Motive  ofPleafure  or  Intereft:  which 
 inclines  us  to  it  •,  whereas  we  fliould  perhaps 
 abftain  from  it,  if  we  difcern'd  how  far  it 
 was  irregular  and  criminal,  as  we  could  not 
 but  difcern,  upon  a  diligent  Scrutiny,  and  a 
 thorough  Vitw. 
 
 Now  that  we  fhall  rather  be  determined 
 the  former  of  thefe  two  ways,  feems  the 
 more  pofilble,  in  that  there  lies  at  the  very 
 Root  of  our  Nature  a  fecret  biafsand  tenden- 
 cy to  EviL  Scripture  and  Experience  affure 
 us  beyond  all  doubt,  that  our  Nature  is  de- 
 praved and  corrupted  ^  and  that  we  have  a 
 ftrong  Inclination  either  toward  Sin  in  gene- 
 ral, or  at  leaft  towards  many  particular  Spe- 
 cies 
 
Chap.  I.  e?/CoMSClENCE.  .  165 
 
 cies  of  Sin.  And,  confequently,  if  we  aban- 
 don our  felves  to  this  unhappy  Difpofition  ^ 
 nay,  if  we  do  not  take  a  very  peculiar  Care  to 
 oppofe  and  refill  it,  we  incur  a  manifeft  dan^ 
 ger  of  every  Moment  offending  God,  and  of 
 drawing  down  upon  our  felves  the  EfFeds  of 
 his  Wrath  and  Vengeance.  But  how  can  we 
 effectually  refill  it,  if  we  do  not  fee  what  is 
 thus  iinful  and  pernicious  in  the  Adion  to 
 which  it  inclines  us  ?  And  how  can  we  fee 
 this  without  due  Attention  and  Regard  ? 
 
 It  will  perhaps  be  faid.  That  the  Danger 
 here  is  by  no  means  fo  great  as  I  pretend  ; 
 becaufe  indeed  the  Sins  into  which  we  fall  af- 
 ter this  manner,  are  not  truly  Sins,  as  not 
 implying  that  prophane  Contempt  of  the 
 Divine  Authority  and  Prohibition,  which 
 conflitutesthe  very  Effence  of  a  finful  Adion. 
 This  Objedion  agrees  very  well  with  that 
 Maxim  of  the  jefuits^  which  the  Church  of 
 Rome  has  lately  condemned  under  the  famous 
 Name  of  Philofiphkal  Sin  :   For  indeed,  they 
 who  vented  this  abominable  Doctrine,  have 
 told  us,  amongfl  other  things,  that  a  Sia 
 committed  through  Inadvertency,  cannot  be 
 a  Sin  in  a  Theological  Senfe  ^  that  is,  fuch 
 a  Sin  as  difpleafes  God,  and  deferves  to  be 
 punifh'd  by  Him.    They  fay.  That  to  ren- 
 der a  Sin  of  this  latter  Complexion,  'tis  nc- 
 ceflary  we  fhould  knov/  that  God  has  prohi- 
 bited fuch  an  Adion,  and  fhould  even  adu- 
 ally  think  of  the  particular  Prohibition  ^  but 
 if  either  we  are  wholly  ignorant  of  it,  or  if 
 knowing  it,  we  do  not  refied  upon  it  at  pre- 
 fent,  this  will  be  a  Sin  only  in  a  Philofophi- 
 cal  Scaihj  or  a  Sin  againil  Right  Reafon, 
 
 L  3  but 
 
l66  Of  the  Duties  Book  II. 
 
 but  fuch  as  is  no  way  repugnant  to  that  Obe- 
 dience, and  that  Reverence  which  we  owe 
 to  God. 
 
 But  the  extravagance  of  fuch  a  Pofition 
 is  moft  infupportable  :  In  order  to  our  com- 
 mitting Sin,  and  incurring  the  Penalty  of  it, 
 there's  no  NecefTity  that  we  fhould  adually 
 think  on  the  Divine  Law  by  which  it  is  for- 
 bidden. 'Tis  enough,  that  we  ought  thus  to 
 have  thought  and  confider'd  :  And  if  with- 
 out fuch  Co  nfideration  we  venture  on  the 
 Adlion,  we  render  our  felves  truly  culpable. 
 Who  indeed  can  luppofe,  but  that  we  are 
 bound  to  take  this  Method  ?  Even  Men 
 themfelves,  to  whom  we  can  owe  fo  very 
 little,  will  they  be  paid  or  fatisfied  with  fuch 
 Excufes  ?  Do  not  they  require,  that  we 
 ihould  avoid  giving  them  any  Offence,  whe- 
 ther thro' Inadvertency  orotherwife^  Do  not 
 theyrefent  the  Affront  whatever  might  be 
 its  Caufe  ?  Do  not  they  Ceniiire  thofe  as 
 Rafn  and  Im.prudent,  who  are  often  faulty  in 
 this  refped  \  and  who  being  ufually  giddy 
 and  perplext,  run  without  thinking,  upon 
 Anions  contrary  to  Givility,  or  to  the  other 
 Duties  of  common  Life?  Do  not  they  exped 
 that  every  one  fhould  take  Care  of  what  he 
 does  ?i  Why,  therefore,  fhould  we  not  be 
 engaged  to  obferve  the  fame  Rule^  in  our 
 Chriftian  Courfe  ? 
 
 Whofoever  prefcribes  a  Duty,  no  doubt 
 prefciibesall  neceflary  means  of  fulfilling  it : 
 And  by  Confequence,  when  God  enjoins  us 
 not  to  Sin,  he  likewife  enjoins  us  to  avoid 
 all  Caufcs  and  Occafions  of  iinning  :  So  that 
 as  nothing  cau  more  effeduaily  lead  us  into 
 
 Siu 
 
T — 
 
 Chap.  I.         of  Conscience.  167 
 
 Sin  than  want  of  Attention ,  fo  'tis  certain, 
 he  condemns  this  Negledt,  and  commands 
 that  Watchfiilnefs  of  Spirit  which  is  oppo- 
 fite  to  it. 
 
 And  this  will  be  the  more  eafily  granted, 
 if  it  be  conlider'd  farther.  That  Inadvertency 
 proceeds  from  fuch  Principles  as  are  rarely 
 innocent.  Sometimes  it  is  owing  to  a  cer- 
 tain Levity  of  Spirit,  by  which  a  Man  is  hur- 
 ried on  to  Adion,  without  knowing  what 
 he  does,  or  why  :  A  very  evil  Difpolition  is 
 this,  and  diredly  oppolite  not  only  to  Pru- 
 dence, but  to  Piety. 
 
 But  commonly  it  arifes  from  hence,  That 
 we  neither  have  any  great  defire  to  pleafe 
 God,  nor  any  great  fear  of  offending  Him  : 
 For  if  we  had  either  the  one  or  the  other,,  we 
 fhould  be  more  attentive  than  we  are,  to 
 whatever  might  produce  thefe  two  EfFeds. 
 Upon  all  Occafions,  and  all  forts  of  Subjefts, 
 'tis  the  Heart  which  moves  the  Underftand- 
 ing  ^  and  every  one  may  obferve  the  Care 
 and  Precaution  which  any  confiderable  Intc- 
 reft  obliges  us  to  apply.  There's  no  Rela- 
 tion, how  obfcure  or  how  diftant  foever, 
 but  we  are  able  to  perceive,  if  terminated 
 in  any  darling  Objecl  of  our  AfFedions.  A 
 Covetous  Man,  for  Example,  will  never  do 
 any  thing  thro'  Inadvertency,  that  (hall  pre- 
 judice his  Gain  :  So  that  if  we  truly  loved 
 God,  and  were  truly  afraid  to  difpleafe  him, 
 we  fhould  guard  againft  every  thing  which 
 might  have  this  fatal  Confequcnce  ^  and 
 therefore,  this  kind  of  Inadvertency  is  the 
 Mark  and  Charader  of  a  Soul  which  is  but 
 Uttlc  affected  with  the  Love  ofGod,andbut 
 
 L  4  little 
 
 ^ 
 
68  Of  the  Duties  Book  IL 
 
 little  in  pain  about  the  pleafing  or  ferving 
 Him. 
 
 It  likewife  proceeds  often  from  the  Force 
 and  Vehemence  of  fome  particular  PafTion  : 
 For  we  are  ftruck  in  fo  violent  a  manner  by 
 the  Objed  of  this  Paflion,  as  to  regard  no- 
 thing but  what  is  proper  to  excite,  or  to 
 cherifh  it :  And  the  Paflions  being  almoft  al- 
 ways Criminal,  'tis  manifell,  that  this  Prin- 
 ciple of  Inadvertency  cannot  be  innocent, 
 nor  by  confequence  the  Inadvertency  it  felf. 
 
 Laftly,  it  proceeds  fometimes  from  an 
 height  of  Prophanenefs  and  Impiety,  which 
 having  extinguifli'd  altogether,  or  at  leaft 
 for  a  time,  the  whole  Light  of  Confcience, 
 does  fo  infatuate  andflupify  the  Sinner,  that 
 inftead  of  making  it  his  great  Bufinefs  to 
 pleafe  God,  and  to  fave  his  own  Soul,  he 
 does  not  fo  much  as  think  of  this  Soveraigi^ 
 Author  and  Difpofer  of  all  things,  nor  aSs 
 in  fuch  a  manner  as  if  he  had  heard  the  leaft 
 mention  of  his  Name  or  Being. 
 
 If  what  is  pretended  by  the  Patrons  of 
 Thilofofhical  Sin  were  really  true,  it  muft  fol- 
 low. That  neither  thefe  feveral  Orders  of 
 Sinners  which  I  have  reckon'd  up,  nor  thefe 
 laft  in  particular,  who  advance  the  Crime  to 
 its  utmoft  Excefs,  were  any  longer  guilty  ; 
 and  that  as  the  Neglect  and  Forgetfulnefs  of 
 God,  under  which  they  live,  grew  more  ab- 
 iblute  and  entire,  their  Perfons  became  pro- 
 portionably  more  innocent,  a  Doftrine  no 
 lefs  impious,  than  falfe  and  abfurd. 
 
 'Tis  certain  therefore.  That  Inadverten- 
 cy, or  want  of  Confideration,  is  a  wretched 
 Plea,  and  a  moft  untoward  Apolcgy  :   But 
 
 fome 
 
Chap.  I.         ^/Conscience,  169 
 
 fome  will  fay,  if  it  does  not  wholly  take  away 
 the  Guilt  of  an  Adion,  can  we  deny,  but 
 that  at  leaft  it  diminifhes  and  extenuates  it  ? 
 For  who  is  not  fenfible,  that  'tis  worfe  be- 
 yond all  Comparifon  to  commit  a  Sin,  know- 
 ing and  feeing  it  to  be  fo,  than  if  we  are  ei- 
 ther ignorant  of  its  Irregularity,  or  do  not 
 a(f^aally  refled  upon  it  at  the  prefenf  Mo- 
 ment ?  CJpon  this  Principle  it  fliould  feem, 
 that  we  ought  not  to  be  exceeding  careful  in 
 fpying  out  whatever  Vicioufnefs  may  adhere 
 to  our  Adions  ^  becaufe  'tis  very  pofTible, 
 this  Care  may  ferve  only  to  aggravate  the 
 Sins  which  we  commit  ^  which  will  infallibly 
 come  to  pafs,  if  notwithftanding  fuch  our 
 Knowledge,  we  venture  upon  the  Adion, 
 while  the  obliquity  of  it  is  thus  evidently 
 before  our  Eyes :  And  whereas  without  this 
 diligence  of  fearch,  it  would  have  been  no 
 more  than  a  Sin  of  Inadvertency,  that  is,  a 
 light  and  petty  Offence,  it  will  now  be  a  Sin 
 of  pure  Malice,  that  is,  a  Sin  of  the  moft 
 heinous  and  aggravated  Nature. 
 
 ThisObjedion  may  feem  plaufible  enough, 
 but  then  'tis  no  way  folid  :  For,  firft,  when 
 I  advife  Men  to  conlider  what  they  do,  'tis 
 not  that  they  fhould  perfifl  in  doing  what 
 they  perceive  to  be  evil  and  criminal :  But, 
 on  the  quite  contrary,  'tis  that  they  may 
 abflain  from  it  ^  as  indeed,  nothing  is  more 
 proper  to  make  them  abftain,  than  this 
 Watchfulnefs  which  I  recommend. 
 
 I  add.  That  if  we  were  allow'd  to  negleft 
 whatever  might  aggravate  our  Sin,  it  would 
 be  Lawful  for  us  to  negled  all  means  of  In- 
 ftrudtion,  and  to  live  in  affected  Ignorance  :. 
 
 becaufe 
 
Of  the  Duties  Book  II. 
 
 becaufe  indeed  the  knowledge  of  pur  Duty 
 is  one  of  thofe  Circumftances  which  moft 
 inhance  the  Guilt  and  heinoufnefs  of  our 
 Sins.  But  fince,  notwithftanding  this  Con- 
 iideration>  it  is  of  high  Importance  to  us,  to 
 make  every  Day  farther  advances  and  im- 
 provements in  the  Knowledge  of  the  Divine 
 Will*,  'tis  plain  that  it  cannot  releafe  us 
 from  the  Duty  of  carefully  attending  to 
 what  we  do,  and  of  taking  heed  never  to 
 tranfgrefs  the  Bounds  of  Innocence. 
 
 Nay,  it  is  certain  that  our  Inadvertency, 
 if  procured  by  the  formention'd  Coniidera- 
 tion,  would  be  affed^ed,  and  malicious,  and 
 therefore  would  be  fo  far  from  extenuating, 
 as  highly  to  aggravate  our  Guilt.  It  would 
 indeed  have  the  fame  efFed  as  Ignorance, 
 which  when  we  feek  wilfully,  by  fhutting 
 our  Eyes  againft  the  Truth,  adds  a  new  de^ 
 gree  of  finfulnefs  to  the  Anions  which  we 
 <;ommit  under  its  Covert,  inftead  of  ren-r 
 dring  them  more  worthy  of  Excufe. 
 
 CHAP.     IL 
 
 A  Reply  to  an  Ohje&ion.  We  ought  to 
 examine  all  the  Degrees  of  Good  or 
 Evtty  in  every  Performance. 
 
 THere  may  probably  be  fome,  who  tho' 
 they  agree  with  me  as  to  the  main  of 
 what  I  have  now  deliver'd,  yet  will  not  ac- 
 knowledge the  Care  and  Diligence  which  I 
 have  recommended,  to  be  of  any  great  Ne- 
 
 celTity. 
 
Chap.  II.  of  Conscience.  171 
 
 ceflity.  They  will  fay,  that  Sin  has  fome- 
 thing  fo  frightful  in  its  l^ature,  as  commonr 
 ly  to  rou7e  the  Confcience,  and  (as  it  were) 
 to  give  it  an  allarm  by  its  Appearance: 
 Whence  they  will  conclude,  that  without 
 applying  our  felves  fo  ftriftly  to  watch  what 
 may  be  Evil  ivi  our  Adions,  we  fhall  not 
 ''fail  to  fee  it,  nor  even  to  be  ftruck  and  exr 
 cited  by  it. 
 
 But  this  Objeftion  has  no  more  Solidity 
 than  thofe  before  recited.  For,  as  on  the 
 one  fide  the  Difpofitions  under  which  Men 
 find  themfelves,  with  regard  to  Sin,  are  not 
 the  fame  in  all  Perfons  \  fo,  on  the  other 
 Ude,  what  is  iinful  in  Adions,  is  not  al- 
 ways alike  fenfible  and  apparent.  There 
 are  indeed  Good  Confciences,  which  are 
 affrighted  at  the  very  fight  of  what  is  Crimi- 
 nal :  But  there  are  likewife  hardened  Con- 
 Iciences  which  nothing  can  move,  or  terrify. 
 There  are  fome  Sins  which  carry  their  own 
 horrour  and  deformity  in  their  Afped  \  but 
 then  there  are  others,  the  irregularity  of 
 which  is  more  obfcure,  and  does  not  lie  fo 
 open  to  our  Difcovery,  And  fince  thofe  of 
 the  latter  kind  cannot  be  exempted  from  the 
 Number  of  Sins,  'tis  evident  that  they  ob- 
 lige ustoufeall  manner  of  Precautions,  left 
 we  fhould  be  furpriz'd  and  overtaken  by 
 them. 
 
 Again,  'tis  very  poffible  that  we  may 
 clearly  and  diftindly  fee  an  Adion  to  be 
 Evil,  without  feeing  all  the  Evil  that  is  in 
 fuch  an  Adion.  It  is  very  poflible,  that  we 
 may  perceive  but  a  fmall  part  of  it  j  nay  'tis 
 very  rarely  that  it  happens  otherwife,   or 
 
 that^ 
 
572  Of  the  Duties  Book  IT. 
 
 that  we  difcover  the  whole  irregularity  of 
 any  Performance.  In  order  to  this,  'tis  ne- 
 ceflary  we  fhould  be  more  quickfighted  than 
 the  reft  of  the  World  commonly  is :  Yet  it 
 were  to  be  wifli'd,  that  we  had  a  full  View, 
 and  a  perfedUnderftanding  of  every  Adionj 
 becaufe  we  might  then  the  more  eafily  ab- 
 flain  from  fuch  as  are  truly  culpable. 
 
 Befides,  there  are  few  Perfons  equally  diA 
 pofed  to  commit  all  forts  of  Crimes  without 
 difference  or  exception.  Moft  Sinners  have 
 an  abhorrence  of  fome  particular  Enormities, 
 which  feem  to  them  more  heinous  and  more 
 crying  than  others  •,  and  perhaps  there  are 
 no  Confiderations,  or  at  leaft  but  very  few, 
 that  could  tempt  them  to  tranfgrefs  in  fuch 
 a  manner :  Infomuch  that  he  who,  without 
 Refiftance,  and  almoft  without  Scruple, 
 commits  a  Sin  which  he  efteems  as  light 
 and  trivial,  will  with  great  diligence  avoid 
 another  which  he  looks  upon  as  more 
 grievous  and  provoking. 
 
 I  own  that  this  is  very»unreafonable,  and 
 that  if  we  would  be  truly  Good,  we  mufl 
 abftain  from  all  Sin,  whether  great,  or  lit- 
 tle, in  its  appearance :  Yet  fuch  a  Temper, 
 and  fuch  a  Condud,  how  unjuft  foever,  are 
 very  frequent :  Which  being  true  in  Fad, 
 who  can  make  any  doubt  but  that  Men  every 
 Day  commit  a  multitude  of  Sins,  which  they 
 would  have  forborn,  had  they  been  but 
 throughly  apprized  of  their  inherent  Evil. 
 
 I  take  it  for  granted,  that  there  are  but 
 very  few  of  thofc  which  we  term  evil,  or 
 fiinful  Adions,  which  will  not  be  found  much 
 worfcj  and  much  more  criminal  than  they 
 
 feem 
 
Chap.  II.        ^/Conscience.  17  j 
 
 feem  at  firft:  View.    'Tis  not  in  one  refpe<5t 
 only  that  they  may  be  Evil,  but  in  many : 
 They  often  prove  fo,  in  refped  of  God,  of 
 our  Neighbour,  and  of  our  felves.    With  re- 
 lation to  God,   they  always  leflen  his  Au- 
 thority, and  the  Veneration  which  we  owe 
 him,  in  as  much  as  he  has  condemn'd  and 
 forbidden  them :   But  they  may  likewife  be 
 particularly  affronting  to  fome  of  his  Pcr- 
 fedions  ^   as  for  Inftance,   to  his  Veracity, 
 to  his  WilHom,  to  his  Power,  or  to  his  Good- 
 nefs.    They  may  caufe  feveral  Prejudices  to 
 one  or  more,  of  our  Neighbours  ^  they  may 
 deprive  them  of  what  they  juftly  polTefs^ 
 they  may  prove  an  Offence  and  Scandal  to 
 them,  and  fo  lead  them  into  Sin  ^  they  may 
 tend  to  our  own  immediate  Hurt  and  Dam- 
 mage  :    The  Motives  which  induce  us  to 
 them,  the  Time,  the  Place,  the  Means  and 
 Method  of  doing  them,  with  others  the  like 
 Circumftances,  may  aggravate  them  to  al- 
 molt  an  infinite  Degree*,    and  by  confe- 
 quence  it  may  fo  happen,  that  a  Sin  which 
 appears  fmall    to  thofe   who   confider   ir 
 not  with  due  Attention,    fnall  be  judged 
 monftrous  by  others,   who  fearch  it  to  the 
 bottom,    and  view  it  in  its  proper  Mag- 
 nitude. 
 
 This  is  w  hat  frequently  happens  to  the  fame 
 Ferfon,  in  refped  of  the  fame  Sins,  accord- 
 ing as  they  judge  of  them,  either  before,  or 
 after  they  have  committed  them.  Before  the 
 CommifTion,  they  appear  of  little  Weight 
 andConfequence^  becaufe  the  Mind  difturb'd 
 by  fome  PalTion,  is  unable  to  judge  rightly 
 and  foundly  of  them,  and  becaufe  any  par- 
 ticular 
 
174  Of  the  Duties  Book  \h 
 
 *'  II  >  1 1        I-  — - — -■  ■     ■  ■ ,, 
 
 ticulafSinis  then  only  confider ed  with  re- 
 lation to  the  Plcafure,  or  Profit  which  it 
 may  afford.  But  when  the  Ad  is  once  over, 
 and  when  theheat  of  the  Faflion  being  allay'd. 
 Men  refled  upon  the  Sin  in  cold  Blood,  they 
 fee  it  then  in  its  true  Shape  and  Colours, 
 and  think  it  as  odious  and  frightful  as 
 they  fancied  it  charming  and  agreeable 
 before. 
 
 It  were  happy  if  we  always  judg'd  in  this 
 manner,  and  efpecially  if  when  folicited  by 
 any  Temptation  to  offend  God,  we  would 
 fully  open  our  Eyes  to  difcern  and  confider 
 all  that  was  Filthy  and  Brutal,  all  that  was 
 Unjuft  and  Criminal,  all  that  w^s  contrary 
 to  our  Duty  and  our  Intereft,  in  the  Aftion 
 before  us.  Did  we  proceed  with  this  Cau- 
 tion, we  Ihould  fcarce  ever  yield  to  fuch 
 Temptations,  at  leaft  we  ihould  not  fo  of- 
 ten be  their  Captives, 
 
 Can  we  believe  that  David  would  have 
 forcibly  taken  Bath-Jheba  to  his  Bed,  if  before 
 theCommiflion  of  that  hbrrible  Aft,  he  had 
 diflindly  view'd  all  the  particular  Irregula* 
 rities  that  were  affembled  and  accumulated 
 in  it  J  all  the  Injuflice  of  fo  flagrant,  fo  fi- 
 nilh'd  Adultery,   all  the  Bafenefs  of  Vriah's 
 Murther,  all  the  Ingratitude  with  which  he 
 repaid  the  Service  of  that  Valiant  Man,  all 
 the  Scandal  which  he  gave  to  his  Subjedts^ 
 and,  in  general,  all  that  he  faw  and  appre- 
 hended, when, his  Cpnfcience  being  awaken* 
 ed  out  of  its  long  Slumber,  he  vented  all 
 thofe  Reproaches  againft  himJelf  which  we 
 find  in  his  Penitential  Pfalms  ?  For  my  own 
 parr,  1  am  perfwaded?  Xlmt  not  only  Daifldi 
 
 who 
 
Chap.  III.        of  Conscience. 
 
 who  had  a  Spirit  fo  full  of  Piety,  would  have 
 preferved  his  Innocence,  but  that  Judasj 
 that  even  the  dcftable  Juda^y  had  never  be- 
 tray'd  our  Lord,  if  thefe  two  Sinners  before 
 they  ventur'd  on  their  refpedive  Crimes, 
 had  view'd  them  in  fo  full  a  Light  as  they 
 did  after  they  had  miferably  fallen  into 
 them. 
 
 It  is  not  enough,  therefore,  barely  to  ex- 
 amine. Whether  an  Aftion  which  prefents  it 
 felf  be  Good  or  Evil.  We  mult  endeavour 
 to  underftand  all  the  Good,  and  all  the  Evil, 
 contain'd  in  it.  If  it  be  Evil,  we  muft  en- 
 quire, in  what  particular  refpeds  it  is  con- 
 trary to  our  Duty,  and  to  the  Divine  Will. 
 If  it  be  Good,  we  mult  try  to  difcover  the 
 precife  degree  not  only  of  its  Goodnefs,  but 
 of  its  Neceflity,  together  with  all  the  Evil 
 that  would  attend  the  final  Omiflion  of  it, 
 and  all  the  Danger  and  Lofs  we  Ihould  in- 
 cur if  we  negleded  the  prefent  Oppor- 
 tunity of  performing  it.  This  is  the  firll 
 Duty  of  Confcience  ^  let  us  pafs  on  to  the 
 Second. 
 
 CHAP.    IIL 
 
 Thefecond  Dnty  of  Confcience  :  It  ought 
 to  make  a  good  Judgment  5  that  is^ 
 in  the  frft  flace^  it  ought  to  judge 
 rightly. 
 
 T 
 
 H  E  fecond  Duty  of  Confcience  is  to 
 make  a  good  Judgment :  But  this  one 
 
 Duty 
 
Of  the  Duties  Book  it 
 
 Duty  confifts  of  three  Parts.  To  make  a 
 Good  Judgment,  or  to  judge  well,  is  firft  to 
 judge  rightly,  and  in  conformity  to  Truth 
 and  Juftice :  Secondly,  it  is,  to  Judge  pe- 
 remptorily, without  helltation  or  demur: 
 And,  Thirdly,  it  is  to  judge  Refolutely  and 
 with  Conftancy,  not  fufFering  it  felf  to  be 
 perverted  either  by  the  Authority  of  others, 
 or  by  its  own  Lufts  and  Paflions.  Thefe  fe- 
 veral  Parts  being  each  of  them  highly  impor-^ 
 tant,  ought,  with  all  poflible  Care  and  Ex- 
 adnefs,  to  be  farther  explain'd. 
 
 I  fay,  therefore,  in  the  firfl  place.  That 
 it  belongs  to  the  Duty  of  Confcience,  to 
 pronounce  rightly  on  the  Qualities  of  all 
 Adions  which  offer  themfelves  to  our 
 Choice,  declaring  thofe  to  be  good  which 
 ai>e  really  fo,  and  condemning  thofe  as  Evil^ 
 which  are  forbidden,  and  never  calling  Evil 
 Good,  or  Good  Evil. 
 
 The  reafon  is,  becaufe  to  ad  otherwif^j 
 "would  be  to  deceive  our  felves,  and  to  ba- 
 led into  Error  :  For  Error  is  always  a  wan- 
 dring  of  the  Spirit :  TTis  always  an  Imper- 
 fedion,  and  a  Default,  which  we  are  bound 
 with  the  utmoft  Care  to  avoid. 
 
 But  befides  this  General  Reafon,  there  is 
 another  more  Particular  •,  it  is.  That  thefe 
 Errors  of  Confcience  may  be  attended  with 
 very  dreadfiil  Effects :  They  may  lead  us  to 
 the  Commiffion  of  Adions  the  moft  heinous 
 in  their  Nature.  This  is  what  they  do  every 
 Day  ^  and  whenever  this  happens,  the  Er- 
 ror of  our  Confcience,  which  we  blindly  fol=^ 
 low,  cannot  hinder  but  that  what  is  crimi- 
 nal in  fuch  Aftions  fball  be  fully  laid  to  our 
 Charge.  The 
 
Chap.  III.         ^Conscience.  177 
 
 f  The  Confcience  is  that  inward  Eye,  oi* 
 Eye  of  the  Soul,  to  which  our  Lord  chiefly 
 had  regard,  tho'  feeming  to  fpeak  only  of 
 the  outward,  or  bodily  Eye,  when  he  laid, 
 The  Light  of  the  Body  is  the  Eye  :  if  therefore  ^^^^^  ^^j^ 
 thy  Eye  be  fmgle^  thy  whole  Body  jhall  be  full  0/22,  23, 
 Light.  But  if  thine  Eye  he  Evil^  thy  whole  Bo- 
 dy Jhall  be  full  of  Darknefs,  If  therefore  the 
 Light  that  is  in  thee  be  Darknefs^  how  (Treat  is 
 that  Darknefs  ? 
 
 But  for  the  clearer  apprehenfion  of  this 
 whole  Matter,  it  is  needful  to  obferve,  that 
 there  are  three  forts  of  Errors,  which  the 
 Confcience,  as  imploy'd  about  its  Ad  of 
 judging,  may  fall  into.  The  firft  confifts 
 in  judging  that  to  be  linful  which  is  innocent- 
 The  fecond  inclines  us  to  efteem  that  as  in- 
 nocent which  is  Sinful.  The  Third  goes 
 farther  ftill,  and  makes  us  judge  that  which 
 is  finful  not  only  to  be  Innocent  but  evea 
 Neceffary. 
 
 Thofe  of  the  firft  kind  are  certainly  the 
 leafl  dangerous,  and  yet  even  thofe  are  at- 
 tended with  Gonfiderable  Danger.  They 
 have  two  very  unhappy  Confequences  :  Firft, 
 They  render  the  Bufinefs  of  Religion  much 
 more  painful  and  difficult  than  it  really  is, 
 and  by  this  means  break  our  hopes  of  fuc- 
 ceeding  in  it,  the  Effed  of  which  is  Difcou- 
 ragement,  and  fometimes  Defpair. 
 
 Again,  'Tis  very  poflible,  and  indeed  very 
 probable,  that  we  fhall  adl  againft  thefe  falfe 
 Maxims  which  we  have  eftablifh'd  for  the 
 Rules  of  our  Condud  \  for  if  the  beft  of  Men 
 every  Day  tranfgrefs  thofe  which  are  really 
 prefcrib'd  by  God,  how  can  it  be  imagined 
 
 M  that 
 
17^  Of  the  Duties  Book  II. 
 
 that  they  fhould  keep  themfelves  from  tranf- 
 greffing  thofe  which  are  of  Human  Inven- 
 tion, and  which  are  commonly  more  difficult 
 to  be  obferved  than  the  true  and  genuine 
 Commands  ? 
 
 For  Inftance,  There  are  fome  Perfons  who 
 believe  that  all  Pleafure,  of  whatfoever  kind, 
 is  finful,  if  enjoy'd  without  NecefTity.  Thus 
 they  fancy  that  to  look  on  a  Flower,  or  to 
 fmell  to  it,  is  a  Sin,  if  we  do  it  barely  for 
 the  Pleafure  which  we  take  in  the  Sight,  or 
 in  the  Smell.  Into  what  perplexity,  and  in- 
 to how  many  Scruples  does  this  Opinion  caft 
 thofe  vv^ho  are  prejudiced  with  it  ?  Or  what 
 do  they  find  in  the  whole  World  but  fo  ma-, 
 ny  Snares  which  they  believe  God  has  fet 
 for  them  on  all  fides  ? 
 
 Nay  there  are  fome  who  pretend  that  the 
 Apoilolical  Injundion  to  abftain  from  things 
 Strangled  and  from  Blood,  is  ftill  in  force, 
 and  who,  confequently,  think  themfelves 
 bound  to  obferve  it  j  but  into  what  Doubts 
 and  Difficulties  are  they  not  neceffarily  led 
 by  fuch  a  Perfwafion  ?  For  if  this  Ordinance 
 mil  obtain'd,  we  could  fcarce  avoid  Sinning, 
 even  when  we  kept  within  the  ftrideft  Rules 
 of  Temperance.  How  many  forts  of  Meat 
 are  there,  which  confift  only  of  the  Flefh  of 
 thofe  Animals,  whofe  Blood  could  not  have 
 been  let  out  ?  Such  are  Birds,  for  the  molt 
 part,and  commonly  Beafts  kill'd  in  Hunting : 
 So  that  they  who  are  poilefs'd  by  this  Scruple, 
 mult  perpetually  be  upon  their  Guard,  and 
 llluft  ask  Qveftions  for  Confcience  fale^  about 
 all  that  is  fet  before  them,  contrary  to  the 
 Diredion  of  St.  FavL 
 
 Indeed 
 
Chap.  III.        (?/ Conscience,  ijgi 
 
 Indeed,  they  Sia^  if  they  do  otherwife  ; 
 for  ^s  we  fliall  fhew  hereafter,  that  which  is 
 judg'd  to  be  finful,  however  innocent  in  it 
 felf,  cannot  innocently  be  perform'd.  There- 
 fore Errors  of  this  firfl  kind  mult  be  allow'd 
 to  be  very  dangerous. 
 
 But,  thofe  of  the  fecond  kind  are  fo  in.  a 
 much  higher  degree :  They  conlifl  in  our 
 judging  that  to  be  Innocent  which  is  really 
 Sinfol.  Is  it  not  very  natural  that  fuch  Er- 
 rors fhould  carry  us  into  far  greater  Extra- 
 vagancies  ?  Is  it  not  probable  that  we  fhall 
 make  ufe  of  our  fuppofed  Liberty  ?  For  why 
 fhould  we  abftain  from  what  we  think  to  be 
 lawful,  if  any  Confideration  of  Interell,  or 
 Pleafure,  otherwife  incline  us  to  undertake 
 
 It? 
 
 'Tis  for  this  reafon,  that  all  Chriflians  have 
 fo  great  an  abhorrence  of  loofe  Tenets  and 
 Opinions,  and  the  deteflable  Authors,  who 
 invent  or  publifh  them.  Thefe  Perfons  are 
 juftly  look'd  on  as  PublickEmpoifoners,  who 
 by  the  Venome  of  their  pernicious  Imagina- 
 tions caufe  Spiritual  Death  to  thofe  who  are 
 weak  enough  to  embrace  them  as  true  and 
 folid  Dodrines. 
 
 Yet  there  are  no  Errors  more  fatal  than 
 thofe  of  the  third  kind,  by  which  we  judge 
 that  which  is  really  finfui  not  only  to  be  in- 
 nocent but  even  nccelTary.  For  when  iMen 
 fall  into  fuch  Errors,  'tis  almoft  impolTible 
 but  that  they  Ihould  Sin,  either  by  violating 
 the  Law  of  God  to  follow  the  Motions  ot 
 their  own  Confcience,  or  by  ading  againft 
 the  Motions  of  Confcience,  which  is  the  im- 
 mediate Rule  of  Pradice. 
 
 M  2  But 
 
w 
 
 I  So  0/  r/;^  D/^^^Vj-  Book  I. 
 
 But,  fome  will  fay,  is  it  certainly  thus  fin- 
 ful  both  ways,  either  to  aft  againft  the  Di- 
 ctates of  an  Erroneous  Confcience,  or  to  fol- 
 low and  obey  them?  The  whole  Matter 
 turns  on  this  Point,  which  is  indeed  the 
 Foundation  of  all  that  I  Ihall  deliver  in  the 
 prefent  Book.  It  may  therefore'  not  be  amifs 
 to  fpend  fome  time  m  clearing  and  explain- 
 ing it. 
 
 I  fay,  then,  in  the  firfl:  place,  that  a  Man 
 may  Sin  by  following  the  Dictates  of  an  a- 
 bufed  Confcience.  This  appears  to  me  to  be 
 evident  beyond  all  Difpute. 
 
 When  our  Lord  fays  in  the  Gofpel,  the 
 Time  fhall  come  that  they  who  kill  his  Difci- 
 ples,  fhall  thinl  they  do  God  fervice^  he 
 plainly  fpeaks  of  an  Adion  perform'd  ac- 
 cording to  the  Dictates  of  an  erroneous 
 Confcience  *,  but  at  the  fame  time,  he  fpeaks 
 of  a  mofl  unjuft  and  wicked  Adion,  and  fuch 
 as  deferved  to  be  punifhed  with  the  utmoft 
 feverity :  This  is  what  every  one  will  readily 
 grant. 
 
 The  Jews  in  crucifying  our  Saviour  com- 
 mitted, no  doubr,  the  blackefl  and  molt  ex- 
 ecrable of  all  Crimes ;  and  yet  'tis  certain 
 they  committed  it,  by  following  the  Moti- 
 ons of  their  Confcience,  and  by  giving  way 
 to  a  blind  Zeal,  a  Zeal  without  Knowledge^ 
 as  St.  Paid  flyles  it  in  his  Epiftle  to  the 
 Romans, 
 
 And  when  that  Apoftle,  before  his  Con^ 
 verlion,  perfecuted  the  Church,  he  acted  by 
 a  Zeal  of  the  very  fame  Nature  :  As  concern- 
 ing  Zed^  fays  he,  I  was  perfecuting  the  Church, 
 Yet  this  Zeal  did  not  hinder  him  from  be- 
 ing 
 
Chap.IV.  ^/Conscience.  iSi 
 
 ing  a  Blaf^hemer^  a  Perfecutor^  and  Injurlotts  ^ 
 the  Titles  which  he  beftows  on  himfelf  in 
 his  firit  Epiftle  to  Timothy. 
 
 But  this  being  uncontefted,  I  fhall-  not  in- 
 fifl  on  its  Proofs  it  wiH  be  more  important 
 to  examine,  Whether  that  which  is  acknow- 
 ledged fometimes  to  happen,  does  indeed  al- 
 ways happen  ^  and  whether  a  Man  fins 
 whenfbever  he  obeys  the  Guidance  of  a  Con- 
 {ci^xiQ^  miftaken  in  its  Judgments  :  Which 
 Enquiry  Ihall  be  the  Bufinefs  of  the  follow- 
 ing Chapter. 
 
 C  H  A  P.    IV. 
 
 In  what  Cafes  it  Is  finfnl  to  follow  <  the 
 Motions  of  an  abnfed  Confcience. 
 
 AS  all  Men  are  agreed,  that  we  may  lia 
 by  conforming  to  the  Judgments  of  an 
 erroneous  Confcience,    fo  they  are  no  lefs 
 agreed   that  the  contrary  may  fometimes 
 happen.    'Tis  agreed,  that  there  are  fome 
 innocent  Miflakes,  which  not  only  alleviate, 
 but  abfolutely  excufe,  whatever  is  Evil,  or 
 Sinful,  in  the  Actions  confequent  upon  them. 
 Thus,  for  Inftance,  none  will  condemn  Oe- 
 difm  for  having,  utterly  without  his  Know- 
 ledge, married  his  Mother.     But  we  find  a 
 wide  difference  in  Mens  Opinions  as  to  the 
 Enquiry,  when  Error  excufes,  and  when  it 
 does  not. 
 
 Some  pretend  that  Errors  in  point  of 
 Faft  excufe  always,  and  Errors  in  point  of 
 
 M  3  Lavv 
 
1^2  Of  the  Duties  Book  11. 
 
 Law  never ;   but  this  Rule  is  by  no  means 
 infallible.  There  are  Errors  in  point  of  Law 
 which  do  excufe,and  there  are  Errors  in  point 
 pf  Fad  which  do  not.    A  Law  abfolutely  un- 
 known, and  never  publickly  declared,  can- 
 not oblige,  and,  by  confequence,  the  Error 
 which  is  oppofed  to  it  muft  be  innocent.  On 
 the  other  hand,  an  Error  concerning  fuch  a 
 Fad  as  we  might,  and  ought  to  have  known, 
 is  Sinful,  and  can  no  way  excufe  i  Such  was 
 the  Error  of  the  Tharifees^   who  conceived 
 our  Lord  to  be  a  Magician,  and  to  call  out 
 Deviis,by  a  fecretintelligence  with  Beelzebub,, 
 Others  tell  us,  That  an  Error  oppofed  to 
 Human  Law  is  innocent  ^  but  not  an  Error 
 oppofed  to  Divine  Law  :  This  Rule  is  alike 
 uncertain  as  the  former.    There  may  be 
 fuch  a  Divine  Law,  the  Ignorance  of  which 
 fhall  not  be  iinful^   and  there  may  be  fuch 
 an  Human  Law  of  which  we  are  bound  not 
 to  be  ignorant.    This  depends  on  the  Pro- 
 mulgation of  each  Law,  agreeably  to  what 
 1  but  now  obferved. 
 
 Laltly,  thti  e  are  ftill  others  who  fay,  that 
 a  Man  may  be  ignorant  of  the  Divine  Poll- 
 tive  Law  without  Sin,  but  not  of  the  Law 
 of  Nature.  By  the  Law  of  Nature  they 
 mean  that  which  prefcribes  things  good  in 
 themfelves*,  fuch,  for  inltance,  as  is  con- 
 tain'd  in  the  Decalogue,  excepting  the  Ce- 
 remonial part  of  the  fourth  Commandment. 
 By  Pofitive  Law  they  mean,  that  which 
 wholly  depends  on  the  free  and  arbitrary 
 pleafure  of  the  Legiflator  *,  liich  was  the 
 Jewijh  Ritual  Law,  and  fuch  is  that  part  of 
 the  Chriftian  which  relates  to  the  Ufe  of  the 
 Sacraments*  But 
 
Chap.  IV.        ^/Conscience.  185 
 
 But  neither  is  this  Rule^  of  any  Certainty, 
 at  leail  with  refpe^l  to  the  Pofitive  Law  of 
 God  J  the  Ignorance  of  which,  when  fuf- 
 ficiently  notified,  is  always  Criminal.  Kay, 
 there  are  fome  Reflridions  to  be  made,  even 
 w'Hh  regard  to  the  Law  of  Nature  j  as  will 
 hereafter  appear. 
 
 If  the  Patrons  of  thefe  feveral  Opinions 
 were  content  to  fay,  that,  for  the  moft 
 part,  an  Error  excufed  rather  in  Fad  than  in 
 Law^  rather  in  Human  Law  than  in  Divine  j 
 rather  in  Divine  Pofitive  Law  than  in  the 
 Law  of  Nature,  they  w^ould  fay  nothing 
 but  what  is  allow'd  for  Truth.  But  if  they 
 pretend  to  ered  any  one  of  thefe  three  Ob- 
 fervations  into  a  (landing  and  perpetual 
 Rule,  they  will  certanly  be  miftaken  ^  as  is 
 clear  from  the  Evidences  v/hich  I  have  how 
 given. 
 
 We  are  therefore  to  feek  out  fome  other 
 Rules  J  and  I  take  the  beft  and  fafeft  to  be 
 that  which  I  have  fet  down  in  another 
 Work.  Error  excufes,  or  juftifies,  when  it 
 is  the  Effed  of  invincible  and  involuntary 
 Ignorance  ^  but  it  does  not  operate  in  this 
 manner,  when  the  Ignorance  from  whence 
 it  fprings  is  fuch,  as  we  might  and  ought  to 
 have  avoided. 
 
 Here  it  will  be  obferv'd,  that  I  diilin- 
 guiih  Error  from  Ignorance,  as  the  EfFed 
 from  the  Caufe :  For,  indeed.  Error  im- 
 plies fomething  Pofitive  ^  that  is,  a  falfe 
 Judgment,  whereas  Ignorance  fuppofes  on- 
 ly a  bare  privation  of  Knowledge  ^  which  . 
 may  happen,  when  we  do  not  adually  Judge. 
 There  can  be  no  fuch  pofitive  Error  with- 
 
 M  4  out 
 
1 8^  Of  the  Duties  Bookl* 
 
 out  Ignorance^   but  there  may  very  well 
 be  Ignorance  without  Error. 
 
 I  fay^  therefore,  that  fo  often  as  Error  is 
 the  Produd  of  Invincible,  and  Involuntary 
 Ignorance,  it  excufes  the  Faults  which  are 
 committed  under  it:  For  'tis  a  conftant 
 Rule,  that  no  Man's  obliged  to  what  is  pro- 
 perly and  abfolutely  impoflible.  So  that 
 whenever  it  is  abfolutely  impoffible  to  come 
 to  the  linowledge  of  the  Truth,  an  Error 
 entertained  on  this  account  is  not  imputed 
 as  Sin 
 
 This  is  what  often  happens  in  relatian  to 
 Fad :  As  no  one  will  cenfure  Jacob  for  his 
 Error  in  taking  Leah  for  Rachel :  And  fome- 
 times  we  fee  it  exen^plified  in  refped  of  Law. 
 Thofe  Americans^  for  Inftance,  who  lived 
 before  the  Difcoveries  of  Columhm  had  carr 
 ried  the  Chriftian  Faith  into  their  Country, 
 did  not  Sin  in  omitting  to  be  Baptiz'd  *,  be- 
 caufe  indeed,  they  knew  not,  norcould  knovy 
 the  Neceflity  of  Baptifm. 
 
 But  when  a  Man  is  capable  of  knowing  the 
 Truth,  and  is  obliged  adually  to  know  it, 
 his  Ignorance  of  it  is  then  blameable  and  pu- 
 nifhable  ,  and  the  Errors  which  he  falls  into 
 by  means  of  this  Ignorance,  are  imputed  to 
 lukeyiu.  him  as  Criminal :  That  Servant  which  knew  his 
 473480  Lord's  Will  (fays  our  Blefled  Saviour,)  and 
 prepared  not  himfelf^  neither  did  according  to  his 
 Will^  fhall  be  beaten  with  many  Strips  :  But  h^ 
 that  knew  not-)  and  did  commit  things  worthy  of 
 Stripes^  Jhall  be  beaten  with  few  Stripes,  The 
 Latter  we  fee  is  punifh'd,  tho'  not  with  fo 
 much  Rigour  and  Severity  as  the  Former. 
 
Chap.IV.         (^/Conscience.  185 
 
 Jf  I  had  come  and  not  done  among  them  the  ^okn^xv^ 
 Works  which  none  other  Man  did^  they  had  not^^^  ^^' 
 had  Sin  ^  hut  now  they  have  no  cloak  for  their 
 Sinj  fays  our  Lord  of  the  Jews  in  his  time. 
 
 So  that  we  have  nothing  to  do,in  any  par- 
 ticular Cafe,  but  to  enquire   whether  the 
 Ignorance  which  is  pleaded  be  really  invinci- 
 ble and  involuntary  :  But  it  highly  imports 
 us  not  to  mifapprehend  thefe  Terms.    By 
 an  invincible  Ignorance  I  do  not  mean,  that 
 out  of  which  we  cannot  be  deliver'd,  either 
 by  the  bare  Strength  of  Nature,  or  even  by 
 thofe  fupernatural  Succours  which  we  have 
 already  receiv'd :  But  I  mean  that  which  we 
 cannot  overcome,  either  by  doing  all  that 
 our  Natural  Powers  permit,  or  by  making 
 ufe  of  thofe  fupernatural  Aids  which  Jiave 
 been  hitherto  afforded  us  :  Or,  Laftly,  even 
 by  imploying  that  farther  AlTiftance  which 
 we  have  not  yet  obtain'd  from  Heaven,  but 
 which  we  may  obtain,  if  we  pray  for  it  as 
 we  ought. 
 
 I  fuppofe,  therefore,  I.  That  we  are  not  to 
 flay  and  exped,  till  the  Truth  fhall  mani- 
 feftly  difplay  it  felf  to  our  fight,  and  pre- 
 vent our  Enquiry.  It  is  our  Duty  to  feek 
 after  it.  The  Wife  Man  would  have  us  be 
 at  the  Expence  of  purchafing  and  buying  it  9 
 JBuy  the  Truth^  and  fell  it  not.  And  our  blef- 
 fed  Saviour  commands  us,  in  order  to  this,  to 
 fearch  the  Scriptures^  which  are  the  Foun- 
 tains and  Repofitories  of  Truth. 
 
 I  fuppofe  in  the  Second  place,  That  bare- 
 ly to  feek  the  Truth  is  not  fufficient.  We 
 ought  to  implore  the  Divine  Afliftance,  if 
 we  wifh  that  our  Enquiries  fliould  prove  fuc- 
 
 cefsfal  ^ 
 
1 86  Of  the  Duties  Book  II, 
 
 ^  .  cefsfiil  ^  If  any  Man  lack  Wifdom^  fays  St. 
 r  "***  James ^  let  him  ask  of  God^  who gheth  to  every 
 one  liberally^  and  ufhraideth  not* 
 
 Laftly,  I  fuppofe.  That  neither  to  ask  or 
 implore  this  Afliftance  is  yet  enough  ^  but 
 we  ought  to  ask  it  aright,  as  the  Apoftle 
 teaches  us  in  the  fame  place.  We  ought  to 
 ask  it  with  Faith,  with  Humility,  with  Ar- 
 dour, and  with  Perfeverance. 
 
 If  it  were  impofllbie  to  do  any  one  of  thefe 
 Three  things,  or  if  upon  doing  them  all,  we 
 continued  ftill  Ignorant,  I  confefs  this  Igno- 
 rance would  be  truly  invincible :  But  if  they 
 are  all  pofFible,  and  yet  any  one  of  them  is 
 negleded  by  us,  'tis  evident  we  can  complain 
 only  of  our  felves. 
 
 The  other  Term  or  Epithet,  is  to  be  ex- 
 plain'd  almolt  in  the  fame  manner.  By  an 
 Involuntary  Ignorance,  I  do  not  abfolutely 
 mean  fuch  as  has  been  never  fought  by  the 
 exprefs  and  formal  Afl  of  the  Will.  But  I 
 likewife  include  fuch  as  is  neither  the  efFed 
 nor  the  Confequence  of  Inconfideration.  And 
 thus  I  make  five  Claffes  of  Pcrfons  who  are 
 voluntarily  Ignorant. 
 
 The  firll  Clafs  confifts  of  thofe  who  poil- 
 
 tively  covet  to  be  Ignorant,  and  who,  like 
 
 Jo^  xxi.  the  Wicked  Man  fpoken  of  in  the  Book  Job^ 
 
 14.  fay  unto  God^depan  from  ta^for  we  defire  not  the 
 
 knowledge  of  thy  Ways,     This  Ignorance  is 
 
 juftly  Itiied  afFedled  and  malicious. 
 
 The  fecond  Clafs  is  composed  of  fuch  as 
 do  not  indeed  pcfitively  court  and  afFed  Ig- 
 norance, yet  fdch  as  entertain  no  Delire  of 
 Knowledge,  nor  take  any  care  to  be  inftruct- 
 ed.  This  is  what  we  term  grofs,  or  ftupid 
 Ignorance.  Thofe 
 
Chap.  V.         ^/Conscience. 
 
 Thofe  of  the  third  Clafs  wifh  and  defire 
 to  inform  themfelves,  and  make  feme  feeble 
 Efforts  in  virtue  of  this  good  Inclination  : 
 ^  t  thefe  Efibrts  bearing  no  proportion  to 
 the  greatnefs  of  the  Work,  become  Unpro- 
 fitable and  and  Fruitlefs. 
 
 Thofe  of  the  fourth  Clafs  do  almoft  all 
 that  is  in  their  Power.  They  read,  they 
 meditate,  theyadvife  with  the  Learned  and 
 Knowing  :  But  they  implore  not  the  AfTift- 
 ance  of  Almighty  God.  They  do  not  beg 
 his  Light  and  Guidance,  without  which  their 
 beft  Endeavours  are  in  vain. 
 
 Thofe  who  make  up  the  laft  Clafs  labour 
 and  pray  together  :  But  their  Prayers  are 
 not  carried  on  with  fuch  Zeal,  fuch  Confi- 
 dence, fuch  Ardour:,  fuch  Humility,  as  ^can 
 alone  render  them  effedual  ^  fo  that  they  ask 
 and  obtain  not,  but  continue  ftillin  Darknefs. 
 
 Let  every  Man,  before  he  pleads  Ignorance 
 in  his  own  Excufe,  conlider  well  if  it  do  not 
 really  belong  to  one  of  the  five  Sorts  which 
 have  been  here  defcrib'd.  I  am  perfuaded, 
 that  there  are  very  few  who  will  not  be 
 lilenc'd  by  this  Reflexion. 
 
 CHAP.     V. 
 
 Af^  OhjeUion  Anfvperd  :  Whether  our  Er- 
 rors may  be  as  Involuntary  as  our  Igno- 
 rance, 
 
 1 
 
 Doubt  not  but  thofe  Readers  who  have 
 more  Sagacity  than  others,  will  here 
 
 encoun- 
 
Of  the  Duties  Book  I. 
 
 encounter  me  with  a  very  fpecious  Objection. 
 They'll  lay,  'tis  eafy  indeed  to  apprehend 
 that'lghorancc  may  be  blamelefs^  becaufe 
 'ja:s  very  pofllble  it  may  be  Invincible  ^^ 
 Involuntary.  But  they'll  add,  that  the  Cale 
 is  not  the  fame  with  regard  to  Error. 
 They'll  maitain,  that  we  may  for  ever  avoid 
 falling  into  this  ^  and  that  for  our  own  Secu- 
 rity, we  need  only  obferve  the  Rule  of  the 
 New  Philofophers,  which  is,  to  fufpend  our 
 Judgment,  when  we  are  at  a  lofs  for  clear 
 and  apparent  Evidence.  Proceeding  thus, 
 we  can  never  be  deceiv'd  :  But  if  we  refufe 
 to  apply  this  Precaution,  which  feems  fo  juft 
 and  reafonable,  and  if  we  judge  at  all  Ad- 
 ventures, without  Knowledge  or  Light,  'tis 
 /certain  we  Ihall  very  often  impofe  upon  our 
 felves  ^  but  then  the  Error  into  which  we 
 run  will  be  voluntary;  and  by  Confequence, 
 unable  to  excufe  or  juftify  us. 
 
 We  mult  not  hope  to  elude  the  force  of 
 this  Argument,  by  faying,  that  'tis  true  no 
 one  can  deceive  himfelf,  if  he  obferves  the 
 Philofophical  Maxim  here  prefcrib'd  ^  but 
 that  'tis  impofTible  to  obferve  it,  becaufe  there 
 are  infinite  Cafes  in  which  we  mult  necefla- 
 rily  determine,  (as  there  are  infinite  Occafl- 
 ons  on  which  we  mult  neceflarily  adt)  and 
 yet  there  are  very  few  in  which  we  can  de- 
 termine with  this  degree  of  Evidence  an|i 
 Convidion. 
 
 Thefe  two  lalt  Propofitions  are  very  cer- 
 tain :  But  then  'tis  certain  likewife,  that  we 
 may  ad  without  deciding  the  Queltion  about 
 which  we  are  in  fufpence.  For  Inltance,  I 
 am  ^oufidering,  and  am  uneafy  to  know, 
 
 whether 
 
Chap.  V.         ^/Conscience. 
 
 whether  I  ought  to  make  Rellitution  in  a 
 doubtful  Cafe.  I  have  Reafons  to  perfuade 
 me  that  'tis  necefTary.  I  have  other  Reafons 
 inclining  me  to  believe  that  'tis  not  ib.  I 
 cannot  determine  this  Point  by  reflecting  on 
 the  Nature  of  the  Duty  it  felf :  But  Irefolve 
 at  length,  by  virtue  of  another  Principle :  I 
 doubt  whether  fach  Reftitution  be  juft.  This 
 is  enough  for  my  Diredion  ^  for  in  dubious 
 Matters  we  are  always  obliged  to  take  the 
 furer  and  fafer  llde  ^  as  the  Ad:  of  Reftituti- 
 on certainly  is  in  the  prefent  Cafe. 
 
 This  Objection  muft  be  own'd  to  be  very 
 preffmg  ^  and  I  cannot  but  wifh,  that  fome 
 Learned  and  Judicious  Perfon  had  examined 
 it  before  me.  His  Obfervations  would  prove 
 of  great  ufe  and  afTiftance  to  me,  and  Ifhpuld 
 be  able  much  more  eafily  and  readily  to  de- 
 termine my  felf :  But  as  I  know  none  who 
 has  yet  enter'd  on  this  Undertaking,  fo  I 
 fhall  propofe  my  own  Thoughts  on  the  Point, 
 with  no  other  Defign  but  to  fubmit  them 
 entirely  to  the  Judgment  of  thofe  who  have 
 a  clearer  Difcernment,  and  a  more  thorough 
 Penetration.  My  Opinion,  then,  on  the 
 prefent  Subject,  is  as  follows. 
 
 I  cannot  eafily  perfwade  my  felf,  that 
 we  ought  to  condemn  abfolutely,  and  with- 
 out exception,  all  thofe  who  judge  upon  im- 
 perfect Evidence.  If  this  was  allowed  in  no 
 Cafe,  and  if  we  could  not  do  it  without  Hn- 
 ning  againft  the  Rules  of  Prudence,  or  of 
 Piety,  of  the  former  in  Civil,  and  Natural, 
 of  the  latter  in  Religious  Affairs.,  we  mull 
 then  wholly  abftain  from  that  Species  of 
 Judgments  which  are  term;4  Opinions,  and 
 
 which 
 
190  'Of  the  Duties  Book  1 1 
 
 which  v;e  exprefs  by  faying,  I  thinly  I  reckon^ 
 I  believe  ;  the  laft  of  thefe  Words  being  alfo 
 frequently  taken  in  this  Senfe  :  That  is,  in 
 fhort,  we  muft  fcarce  ever  judge  at  all :  For 
 how  few  Occaiions  are  there,  on  which  we 
 can  pronounce  with  Certainty  and  AlTurance  ? 
 Befides,  upon  this  Suppofition,  humane 
 Faith  muft  be  totally  excluded,  and  be  ba- 
 nifh'd  the  World  :  For  every  one  can  fee 
 that  'tis  not  abfolutely  impofTible,  but  we 
 may  be  milled,  by  the  Teftimony  of  the  moft 
 irreprovable  Witnefles,  if  they  fhould  either 
 be  deceiv'd  themfelves,  or  fhould  have  an 
 Intention  of  deceiving  us. 
 ,  But  what  appears  to  me  as  moft  confidera- 
 ble  is.  That  if  in  every  emergent  Doubt, 
 whether  ofFaftor  of  Law,  we  were  oblig'd 
 to  fufpend  our  Judgment  till  Evidence  ftiould 
 offer  it  felf,  and  yet  were  at  the  fame  time 
 obliged  to  take  the  fafer  fide,  we  ftiould  be 
 rack'd  every  Moment  between  fo  dreadful 
 Extremes,  that  our  Life  would  be  a  Burthen 
 to  us,  and  we  lliould  wilh  never  to  have  been 
 taken  out  of  our  Primitive  Nothing.  There 
 would  fcatce  be  any  thing  which  we  might 
 innocently  do  ^  becaufe  fcarce  any  thing  in 
 which  we  muft  notrunfome  hazard  and  dan- 
 ger^ as  every  one  will  readily  apprehend,  who 
 does  but  reiiedt  on  his  own  Method  of  ading. 
 I  confefs,  therefore,  that  no  Man  would 
 ever  be  deceiv'd,  if  he  obferved  the  Rule 
 which  thefe  Philofophers  recommend  ^  but 
 at  the  fame  time  I  am  likewife  perfjaded  of 
 two  things  :  Firft,  That  no  Man,  not  ex- 
 cepting the  moft  ftrict  and  holy,  did  ever 
 yet  obferve  it ;  And  Secondly,  That  to  pre- 
 
 tend 
 
Chap.  V.        (?/ Conscience.  191 
 
 tend  thus  never  to  be  deceiv'd,  is  to  afpire  to 
 a  Perfection  which  exceeds  the  Meafures  of 
 humane  Nature,  at  leafl  upon  this  Earth, 
 and  during  our  Mortal  Life. 
 
 But  itill,  fome  will  fay,  what  Return  fhall 
 we  make  to  the  Objedion  ?  I  anfwer,  That 
 abfolutely  fpeaking  there  is  no  fuch  thing  as 
 invincible  and  involuntary  Error  :  This  is 
 what  mud  be  allow'd  on  all  Hands  :  So  that 
 if  God  fhould  deal  with  us  according  to  the 
 mofi  rigid  Juftice,  he  might  impute  to  us  all 
 thofe  Failings  which  are  occafion'd  by  our 
 Error,  of  whatfoever  kind  or  degree.  But 
 out  of  his  infinite  Condefcention  to  our  Frail- 
 ty and  Weaknefs,  he  lays  not  thofe  to  our 
 Charge  which  are  inevitable  to  Humanity, 
 conlider'd  under  all  its  Infirmities.         ^ 
 
 But  it  will  be  urg'd  by  fome,  That  this  ii 
 too  general,  whereas  they  want  a  more  pre- 
 cife  and  particular  Direftion  :  They  want  a 
 Rule  to  inform  them  what  Errors  are  excula- 
 ble,  and  what  are  unworthy  of  all  Excufe  i 
 I  think  it  is  not  impofTible  to  give  them  fuch 
 a  Rule  ^  and  if  I  miftake  not,  they  will  flM 
 it  in  what  I  am  now  going  to  lay  down. 
 
 And  Error  is  excufable,  when  attended 
 with  three  Conditions.  Firft,  If  it  be  abfo- 
 lutely  impofTible  to  attain  a  full  and  certain 
 Knowledge  of  the  Truth  *,  and  if,confequent- 
 ly,  the  Ignorance  which  occafions  this  E.rror 
 be  abfolutcly  Invincible  and  Involuntary. 
 Secondly,  If  in  default  of  fuch  Certainty,  v/e 
 are  govern'd  and  determined  by  the  great- 
 eft  Probability.  Thirdly,  If  the  Perfuafion 
 which  this  Probability  creates  in  us,  do 
 not  rife  above  its  Fountain,  nor  make  us 
 
 fancy 
 
192  Of  the  Duties  BooJcL 
 
 fancy  our  felves  to  be  pofTefs'd  of  infallible 
 Truth. 
 
 The  firfl  of  thefe  Conditions  is  highly  rea- 
 fonable,  and  appears  fo  from  v/hat  I  obferv- 
 cd  on  this  Subjeft  in  the  Chapter  immediate- 
 ly preceding. 
 
 The  Second  is  founded  upon  as  good  Rea- 
 fbn  :  For  fhould  we  not  ad  very  ralhly  and 
 imprudently,  in  preferring  a  fmaller  Proba- 
 bility to  a  greater  ? 
 
 The  Third  Condition  is  likewife  necefla- 
 ry  :  For,  indeed,  what  can  be  more  infup- 
 portable,  than  the  Proceeding  of  thofe  who 
 give  themfelves  entirely  up  to  bare  Probabi- 
 lities \  and  treat  all  fuch  as  are  not  of  their 
 Opinion,  fometimes  as  abfurd  and  ridicu- 
 lous, fometimes  as  foolifh  and  extravagant, 
 and  fometimes  as  abominable  and  impious? 
 
 Thefe  Three  Conditions,  therefore,  are 
 requifite  in  the  Cafe :  But  now  the  firft  of 
 them  excludes  all  Errors  contrary  to  Natural 
 Law,  and  even  to  Pofitive  Law  fufficiently 
 Isiotified,  as  will  hereafter  be  ihew  in  parti- 
 cular. The  Second  of  them  has  the  fame  In- 
 fluence on  molt  of  thofe  Errors  of  Fad  into 
 which  the  greateft  part  of  Mankind  every 
 Day  fall.  The  Third  Condition  exempts 
 from  the  number  of  excufable  Errors,  all 
 fuch  as  are  not  accompanied  with  Equity 
 and  Modefly. 
 
 There  being  only  thefe  Three  Kinds  of  Er- 
 rors which  to  me  feem  inexcufable,  I  believe 
 the  Three  Conditions  but  now  recited  to  be 
 fuiHcient,  and  think  it  unneceflary  to  inforce 
 them  by  fubjoiaing  any  others. 
 
 CHAP* 
 
Chap.  VI.        (?/ Conscience.  ig^ 
 
 CHAP.    VL 
 
 Whether  a  Man  may  be  innocently  Igno- 
 rant^ cither  ofVofiiive  haw,  or  of  that 
 Species  of  Natural  Law^  which  *tk  im- 
 pojjible  to  know  without  Revelation^ 
 
 IT  is  agreed  amongft  Divines,  a5 1  foriner- 
 ly  intimated,  that  God  has  given  us  two 
 forts  of  Laws,  Katural  and  Pofitive.  The 
 Natural  are  commonly  diftinguilhcd  by  two 
 Marks  or  Charaders  :  The  Firfl  is,  That 
 they  require  of  us  fuch  things  alone  as  are  m 
 their  own  Nature  juft,  neceflary  and  immu- 
 table. The  Second  is.  That  bare  Reafon 
 and  its  Light  duly  applied,  will  difcover  to' 
 ITS  all  the  Duties  which  thefe  Laws  enjoin. 
 On  the  contrary,  the  fole  ObjecT:  of  Pofitive 
 Laws  are  things  in  their  own  Nature  indif- 
 ferent, which  become  Good  or  Evil,  only 
 by  the  Command^  or  the  Prohibition,  of  the 
 Legillatof.  Whence  it  follows.  That  the 
 Divine  Laws  of  this  kind  ^fe  not  to  be 
 known  but  by  Revelation. 
 
 This  Diftidion  is  in  one  Senfe  very  good 
 and  ufeful  ^  butl  fear  it  does  not  reach  the 
 full  extent  ef  the  prefent  Subjed.  I  am  mi- 
 llaken  if  there  be  not  a  third  Species  of  Di- 
 vine Laws,  different  from  thefe  two  which 
 have  been  now  mention'd,  and  in  feme  mea- 
 fure  partaking  of  both.  Thofe  Lawslmearr 
 which  prefcribe  fuch  Duties  as  rre  holy, 
 jufl  and  unchangeable  in  themfelv^^s  ^  yet 
 fach  as  'tis  imporfible  to  have  (I  will  not  fay 
 
 N  a 
 
1^4  0/  the  Nature^  &c.  Book  I. 
 
 a  diilinft  Knowledge,  but)  the  leaft  Sufpi- 
 cion  of  without  exprefs  Revelation.  Such 
 is  that  Law  which  commands  us  to  Worfhip 
 the  Eternal  Son  of  God,  and  the  Holy  Spi- 
 rit :  Such  is  that  which  forbids  us  to  blaf- 
 pheme  thefe  Divine  Perfons. 
 
 Nothing  is  more  juft,  or  more  immutable, 
 than  the  Duty  which  this  Command  enjoins. 
 Nothing  more  criminal,  and  more  unwor- 
 thy to  be  tolerated,  than  the  Outrage  which 
 this  Prohibition  condemns  :  And  yet  the 
 bare  Light  of  Nature  is  not  fufficient  to  dif- 
 cover  to  us,  either  the  Juftice  of  the  Duty, 
 or  the  Irregularity  of  the  Crime.  'Tis  ne- 
 ceflary  we  fhould  have  exprefs  Revelation 
 for  this  purpofe,  as  w^ell  as  for  our  Inftrudi- 
 on  in  the  Duties  prefcrib'd  by  thofe  Laws 
 which  we  ftyle  Pofitive. 
 
 But  whatever  Difference  there  may  be  be- 
 tween Pofitive  Laws,  and  thofe  of  the  third 
 Species  here  defcrib'd,  there's  no  reafon  that 
 the  Latter  fhould  be  now  confider'd  feparate- 
 ly  from  the  Former  :  For,  indeed,  we  are 
 not  now  treating  of  the  Mutability  or  Im- 
 mutability of  the  Duties  enjoin'd.  We  are 
 only  enquiring,  Whether  a  Man  may  be  ig- 
 norant of  them  without  Sin.  In  which  ref- 
 ped,  the  Laws  of  thefe  two  Kinds  are  no 
 way  diflinguifh'd  *,  it  being  common  to  both, 
 that  they  cannot  polTibly  be  difcover'd,  un- 
 iefs  they  are  fupernaturally  reveal'd. 
 
 Now,  what  is  of  the  greateft  Importance 
 on  this  Subjed,  may  be  comprized  under  two 
 AfTertions.  The  Firll  Aflertion  is.  That 
 fuch  Perfons  to  whom  the  Laws  of  this  dou- 
 ble Order  or  Kind  have  not  yet  been  pub- 
 
 lickh' 
 
Chap.  VI.       ^/Conscience.  195 
 
 lickly  notified,  may  be  ignorant  of  them 
 without  Sin,  and  confequently  are  without 
 Sin  in  not  obferving  them.  By  virtue  of  this 
 Principle,  I  cannot  but  think  that  thofe  A^ 
 mericans  who  lived  before  the  Voyages  of  the 
 Spaniards  had  made  any  Impreflion  on  that 
 New  World,  were  excufable  in  not  believ- 
 ing in  "jefm  Chrift^  and  not  embracing  his 
 Gofpel :  For  how  was  it  poflible  they  fhould 
 do  either,  while  they  were  wholly  unacquain- 
 ted with  both  ?  How  fliall  they  believe  (fays 
 St.  Paul)  in  Him  of  whom  they  have  not  heard? 
 
 And  here  'tis  in  vain  to  objeft,  That  the  ■" 
 Apoflles  did  indeed  extend  their  Travels  to 
 thefe  vail  and  remote  Regions,  and  carried 
 thither  the  Light  of  the  Gofpel,  which  the 
 Natives  have  lince,  by  their  want  of  Care 
 and  Diligence,  fuffer'd  to  go  out :    For  hot 
 to  fay  at  prefent,  that  if  the  Apoltles  had 
 crofs'd  the  Atlantic  Ocean,  St.   Clement  of 
 Rome^  who  was  their  Difciple,  could  not  have 
 been  a  Stranger  to  that  Expedition,  who 
 yet  was  fo  far  from  knowing  any  fuch  mat- 
 ter, that  m  his  Epiftle  to  the  Corinthians^  he 
 llyles  the  Sea  which  divides  our  World  from 
 the  Worlds  beyond  it,  tm^ajfahle  :   Leaving, 
 I  fay,  this  Difpute,  with  which  we  are  not 
 here  concern'd,  it  will  be  enough  to  obferve. 
 That  fuppoling  the  Objedion  to  be  true  in 
 Fad,  yet  it  could  no  way  invalidate  our  pre- 
 fent Argument. 
 
 For  we  are  not  fpeaking  of  the  Ignorance 
 of  thofe  whom  the  Objedion  fuppofes  to 
 have  let  the  Knowledge  of  the  Truth  be  loft 
 and  extincl  in  their  Country.  We  fpeak  on- 
 ly of  the  Ignorance  of  their  Defendants,  of 
 
 N  2  fuch 
 
196  Of  the  Duties  Book  IL 
 
 fuch  efpecially  as  did  not  come  into  the 
 World  till  many  Ages  after  them.  Now  I 
 maintain,  that  fuppofing  this  Knowledge  to 
 have  been  utterly  extind  in  thofe  parts  of 
 the  World,  it  had  been  no  lefs  impofTible  for 
 the  laft  of  the  faid  Defcendants  to  have 
 known  that  they  ought  to  believe  in  Jefus 
 Chrifij  than  if  the  Apoftles  had  never  in- 
 ftruded  their  Fore-fathers. 
 
 But  it  is  by  no  means  the  fame  Cafe  with 
 thofe  to  whom  this  Truth  has  been  pro- 
 posed, efpecially  if  the  Propofal  were  made 
 in  a  clear  and  diftind  manner,  and  enforc'd 
 with  any  fuch  Motive  as  ought  to  engage 
 its  reception.  All  fuch  Perfons  are  guilty 
 beyond  difpute,  if  they  do  not  embrace  and 
 believe  it,  and,  confequently  if  they  do  not 
 obferve  the  Duties  contain'd  in  it  ^  agree- 
 ably to  what  our  Lord  aflures  his  Difciples : 
 Mark  xvi.  ^^  ^^^^  believeth^  and  is  baftiz^ed  jhall  he  fav^d'^ 
 i<^»  but  he  that  believeth  not  fljall  be  damnd. 
 
 Upon  the  fame  Principle,  I  am  perfwaded, 
 that  all  thofe  who  having  had  Opportunity, 
 as  well  as  Obligation,  to  know  the  true  Re- 
 ligion, not  only  rejecl  it,  but  utter  virulent 
 Difcourfes  either  againft  theMyfteries  which 
 this  Religion  teaches,  or  againft  the  Divi- 
 nity which  it  commands  us  to  adore,  are 
 guilty  of  Blafphemy  before  God,  and  worthy 
 of  Eternal  Punifhment. 
 
 This  feems  to  me  moft  unqueftionable ; 
 and  I  am  furpriz'd  to  find  that  fo  able  a 
 Perfon  as  the  Author  of  the  Philofophkal 
 Comme?naryy  fhould  affert  the  oppofite  Do- 
 drine,  pretending,  that  the  Sin  of  Blafphe- 
 my can  fall  on  thofe  only  who  affront  or  de- 
 
 ride 
 
Ghap.  VI.        (^/Conscience.  197 
 
 ride  the  Divinity  whom  they  know,  and  of 
 whofe  Majefty  and  Greatnefs  they  are  truly 
 convinc'd.  The  contrary  to  which  is  dired- 
 ly  fhewn  in  the  Holy  Scriptures. 
 
 The  AjjyrUns  acknowledged  not  the  God  2  Kingi 
 oi  Ifrael'^  yet  the  Holy  Scripture  in  three  xix. 
 different  places  gives  the  name  of  Blafphe- ^  ^^.?"* 
 mies  to  thofe  impious  Speeches  with  which  w™Jj^^,j^ 
 Rahjloaketh  reproached  and  reviled  him.    I 
 know,  it  is  pretended  by  the  Rabbins^  that 
 RabJIjaketh  was  an  Apoftate  Jew-y  and  Grotius 
 approves  of  their  Conceit.     But  befides  that 
 this  faid  is  without  Authority,  it  would  be  of 
 no  force  in  the  prefent  Argument,    to  fay 
 that  RabJJjaketh  was  a  Jew  by  Birth,  unlefs  it 
 could  be  aflirm'd,  that  he  was  a  Jew  by  Reli- 
 gion.   Servetm  was  BaptizM,  Educated,  ^nd 
 Inftrucled  m  the  Faith  of  the  Holy  Trinity : 
 He  a/terw^rds  renounced  this  Faith,  and  'tis 
 urged,  That  his  Renunciation  was  fufficient 
 to  hinder  the  Name  of  Blafphemy  from  be- 
 ing affixed  to  thofe  horrible  and  execrable 
 Outrages  which  he  vented  againft  this  Di- 
 vine Myftery.     But   now   if  his  Apoftacy 
 hindered  his  impious  Contumelies  from  be- 
 ing properly  Blafpemous,    why  fhould  not 
 the  Apoftacy  of  Rabjhaketh  be  allowed  the 
 fame  Effed:  ? 
 
 But  not  to  dwell  on  this  Inllance,  the 
 Scripture  does  not  only  charge  Rabjfiakerh 
 with  Blafphemy  againft  God,  but  it  likewlfe 
 charges  his  Mafter,  King  Se?jnathertb,  He  2  ckrov, 
 wrote  alfo  Letters  to  rail  077^  (ox  to  bUfpheme)^^'^'  i7» 
 the  Lord  God  of  Ifrael.  It  is  poiTible  there- 
 fore, for  Men  to  blafpheme  a  Divinity  whom 
 they  do  not  know  or  believe. 
 
 N  3  To 
 
1 98  Of  the  Duties  Book  II. 
 
 To  give  a  more  particular  Example,  and 
 fuch  as  precifely  comes  up  to  the  Cafe,  The 
 Pharifees^  did  neither  acknowledge  our  Lord 
 to  be  the  Son  of  God,  nor  the  Spirit  by  which 
 he  fpake  and  aded  to  be  the  Spirit  of  God  ^ 
 yet  when  thefe  miferable  Oppofers  tradu- 
 ced him  as  calling  out  Devils  by  Beelz.ehv.hy 
 he  anfvvers.  Verily  I  fay  vnto  you  all  Sins  jhall 
 he  forgiven  unto  the  Sons  of  Men  ^  and  Blafphe- 
 mies  wherewith  foever  they  floall  Blaf^heme  :  hut 
 he  that  fliall  Blafpheme  againft  the  Holy  Ghofly 
 Mirfe]iii.  hath  never  forgivenefs  ^  and  St.  Mar\  has  fub- 
 28,29,30.  join'd  this  Explication,  Becaufe  they  faid  he 
 hath  an  unclean  Sprit. 
 
 Here  we  have  Perfons  who  knew  not  that 
 the  Spirit  which  guided  our  Blefled  Saviour 
 was  the  Holy  and  Divine  Spirit^  and  yet  our 
 Lord  afliires  them,  that  by  the  opprobrious 
 Term  of  an  Vnclean  Spirit^  they  blafphemed 
 againft  the  Holy  Ghoft,  and  that  this  their 
 Blafphemy  was  fo  heinous  as  never  to  be  for- 
 given. A  Man  therefore  may  be  guilty  of 
 Sin,  and  even  of  Blafphemy,  by  uttering 
 Contumelious  Words  againft  a  Divinity 
 whom  he  does  not  own  or  worftiip. 
 
 The  Jews  of  Antioch  in  Tifidia^  were  no 
 better  acquainted  either  with  the  Divinity 
 of  our  Saviour,  or  with  the  Truth  of  his 
 Golpel :  They  could  not  therefore  blaf- 
 pheme  againft  him,  if  this  Authors  Hypo- 
 thelis  were  true.  Yet  ^t.  Luke  informs  us 
 A^s  xiii.  that  they  did  fo  :  'The  Jews^  (fays  he)  when 
 45.  they  faw  the  Afultitude^  were  filled  with  Envy^ 
 
 and  fpake  again f  thofe  things  which  were  fpoken 
 hy  Paul  J  contradin:ing  and  hlafpheming. 
 
 There 
 
Chap.  VII.      (?/ Conscience.      199 
 
 There  is  one  Inftance  behind,  after  which 
 it  will  be  unneceflary  to  add  any  others.  St. 
 Paul^  before  his  Converfion,  perfecuted  the 
 Church,  and  fpoke  unworthily  of  our  Lord. 
 He  declares  that  he  did  this  in  Ignorance : 
 Bis,  therefore,  is  the  very  Cafe,  which  the 
 Author  of  the  Plnlofofhlcd  Comynentary  would 
 fuppofe  •,  and  yet  this  did  not  fecure  him 
 againll  the  Title  of  a  Blafphemer  ^  Who  was 
 before  (fays  he  of  himfelf)  a  Blafphemer j  and  |  T^^rn,  i, 
 a  Verfecutor^  and  Injurious  ^  hut  I  obtained 
 Mercy^  hecaufe  J  did  it  tgnorantly^  in  Vn* 
 belief. 
 
 CHAP.     VIL 
 
 Whether  ^tk  pojjihle  to  he  Ignorant  of  the 
 Law  of  Nature  without  Sin? 
 
 THE  moft  difficult  part  of  our  Enquiry  is. 
 Whether  the  Ignorance  of  Natural  Law 
 may  be  Invincible,  and  Involuntary,  and 
 therefore  Innocent.  For  my  own  part,  I 
 am  perfwaded  of  the  Negative :  My  Reafon 
 is,  becaufe  God  has  engraven  this  Species  of 
 Law  in  the  Hearts  of  all  Men  :  The  Gentiles  ^'";^'; 
 which  have  not  the  Law-,  (fays  St.  Paul^  do  by 
 Nature  the  things  contained  in  the  Law-,  and 
 having  not  the  Law^  are  a  Law  mito  themfelves. 
 Which  JJjew  the  Work  of  the  Law  written  in  their 
 Hearts-)  their  Confcience  alfo  bearing  Witnefs^ 
 and  their  Thoughts  in  the  mean  while  accufina  or 
 elfe  excujing  one  another, 
 
 N  4  Kow 
 
aco  Of  the  Duties  Book  If. 
 
 Now  if  inilead  of  managing  and  improv- 
 ing this  Light,  Men  choak  and  ftifle  it  by 
 abandoning  themfelves  to  their  Lufts  \  and 
 if  by  long  Cuftom  of  Sinning  they  are  befot- 
 ted  to  fuch  a  degree  as  not  to  difcern  things 
 which  are  thus  clear  and  evident,  they  are 
 highly  blameable,  and  moft  juftly  deferve  to 
 be  punilh'd.  It  is  therefore  that  SvPavl  af- 
 ?{pm/u.  9,  fm-es  us,  Tribulation  and  Angui^^  Ihall  be  tipn 
 ^~'  every  Soul  of  Mm  that  doth  Evil^    of  the  Jew 
 
 firfij  and  alfo  of  the  Gentile.  For  (fays  he)  ^ 
 many  as  have  finned  without  Larpj  fhall  alfo  pe- 
 rijh  without  Law  *,  and  as  many  as  have  finned  in 
 the  Law  jh all  be  judged  by  the  Law* 
 
 What  the  fame  Apoftle  declares  of  the 
 Heathen  Idolaters,  is  likewife  very  ftrong 
 and  forcible,  in  our  prefent  Argument.  The 
 ^om.u  18,  l^rath  of  God  (lays  he)  js  revealed  from  Hea- 
 ^9»  >  >  <^Qyi  ^gainft  all  ungodlinefs  and  nnrighteoufnefs  of 
 Men^  who  hold  the  Truth  in  nnrighteoufnefs  ^ 
 hecaufe  that  which  may  be  known  of  God  is  ma- 
 nifefl  in  them  ^  for  God  has  jhewn  it  vnto  them* 
 For  the  invifible  things  of  him  from  the  Creation 
 of  the  World  are  clearly  feen^  being  tinder  flood  by 
 the  things  that  are  made^  even  his  Eternal  Tower 
 and  Godhead :  fo  that  they  are  without  excvfe. 
 Becaufe  that  when  they  knew  God  they  glorified 
 him  not  as  God^  'neither  were  thankful^  but  be^ 
 came  vain  in  their  Imaginations^  and  their  foolifij 
 
 Heart  was  darkened,     Wherefore^    God 
 
 alfo  gave  them    tip  to   the  Lufis  of  their  own 
 Hearts, 
 
 Thefe  Words  fupply  us  with  feveral  Rcr 
 marks.  Firft,  That  St.  Faul  declares  the 
 Pagans  of  whom  he  fpeaks  to  be  without  ex^ 
 cufe,  which  is  a  full  decifion  of  the  Queftion 
 
 before 
 
Ghap.  VII.         (/Conscience.  20K 
 
 before  us.     Secondly,    That  he  builds  this 
 Declaration  upon  no  other  Principle,  but 
 that  the  true  God  had  made  a  fufEcient  dif- 
 covery  of  himfelf  to  thefe  Men  by  his  Work 
 of  Creation,  and  by  the  many  Effeds  of  his 
 WifdomandPower  confpicuousin  it.  Third- 
 ly, That  the  Sin  which  is  charg'd  upon  them 
 by  St.  Paul^  as  it  was  truly  fuch,  fo  it  was 
 of  the  moft  odious  and  heinous  Nature,  be- 
 caufe  he  tells  us,  that  God  would  not  defer 
 the  Punifhment  of  it  till  another  Life,  but 
 would  pour  down  his  Vengeance  upon  it  in 
 this  World.     He  tells  us,  that  the  Wrath  of 
 God  is  fully  revealed  from  Heaven  againll 
 the  Impiety  of  thefe  miferable  Men.     He 
 tells  us  that  God  will  add  Spiritual  Plagues 
 to    their  Temporal,    abandoning  therti  to 
 thofe  ExceiTes  which  cannot  be  named  with- 
 out horrour.     Elfewhcre  he  affures  us,  that 
 they  fhall  never  enter  into  the  Kingdom  of 
 Heaven.     And  the  Holy  Spirit,  in  the  Afo-- 
 calypfej  afTigns  them  their  Portion  t»  theLah^  Rom,^-u^ 
 hurning  with  Fire   and  Brimftone^  which  is  the  8. 
 fecond  Death* 
 
 But  to  go  farther  into  this  whole  Subjeft 
 than  I  did  in  my  former  Edition,  it  will  be 
 proper  to  obferve  that  Learned  Men  are 
 greatly  divided  upon  it. 
 
 The  Janfenifls^  and  fome  Proteflant  Di- 
 vines, Zanchim  in  particular,  maintain  two 
 Pofitions.  Firft,  That  'tis  poflible  to  be  in- 
 vincibly ignorant  of  the  Law  of  Nature. 
 Secondly,  That  this  Ignorance  does  not  ex- 
 cufe  ^  being  the  confequence  of  Original  Sin, 
 which  in  its  Caufe  and  Prin<^iple  is  volun^ 
 tary. 
 
 All 
 
202  Of  the  Duties  Book  II. 
 
 All  the  Modern  Cafuifts,  and  even  fome 
 of  thofe  who  have  moft  warmly  oppofed 
 them  upon  other  Occafions,  particularly 
 y.  jg.  Gonet-^  a  Bominkm^  and  ProfefTor  in 
 the  Univerfity  of  Bourdeaux^  and  Father 
 Tyrfo  Gonfdes^  General  of  the  Jefuifts^  diftin- 
 guifhed  three  Orders  of  Natural  Laws.  The 
 firft  Order  may  be  faid  to  conllft  of  firfb 
 Principles,  being  attended  with  fo  bright 
 and  undeniable  Evidence  :  Such  are  thefe 
 Maxims,  Virtue  is  to  he  loved^  and  Vtce  to  he 
 hated.  We  ought  to  do  as  we  would  he  done 
 bjij  &c.  The  fecond  Order  contains  the  im- 
 mediate Conclulions  inferr'd  from  thefe  firft 
 Principles  ^  and  in  this  Rank  they  place  the 
 whole  Decalogue  J  excepting  the  fourth  Command- 
 ment,  Thofe  of  the  third  Order  are  more 
 remote  Conclulions,  deducible  as  well  from 
 the  firfl  Principles,  or  Maxims  of  Morality, 
 as  from  the  Precepts  of  the  Decalogue.  Un- 
 der this  Head  Medina  and  Vafquez.^  followed 
 and  cited  by  the  General  of  the  Je/mts^  reckon 
 thofe  Laws  which  forbid  Polygamy^  Divorce ^ 
 Simple  Fornication -y  and  Revenge.  Gonfales 
 adds  to  thefe  all  fuch  Queilions  as  are  in 
 Difpute  amonglt  Great  Dodors,  eminent 
 for  Sandity  and  Wifdom;  as,  about  the 
 Lawfulnefs  of  fome  particular  ContraBs^  a^ 
 vout  the  Neceffity  of  Reflitution  in  certain  Ca- 
 fes^ &c. 
 
 They  fay,  therefore,  that  Ignorance  with 
 refped  to  the  Natural  Laws  of  the  firft  and 
 fecond  Order,  can  never  be  invincible,  or 
 innocent  \  but  that  it  may  be  both,  with 
 refped  to  thofe  of  the  third  Order. 
 
 The 
 
Chap.  VI.         of  Conscience.  203 
 
 The  third  Opinion  is  that  of  all  the  an- 
 tient  School-men,  and  of  M-  Huigem^  Pro- 
 feflbr  in  Louvain.  Thefe  Authors  aflert. 
 That  every  violation   of  the  Law  of  Ka-  x 
 
 ture  is  Sinful  ^  there  being  no  part  of  this 
 Law  ( fo  far  as  it  relates  to  our  particu- 
 lar Duty)  which  we  can  be  fafely  igno- 
 rant of. 
 
 The  firft  of  thefe  Opinions  has  fomewhat 
 in  it  very  hard  and  difagreeable,  and  which 
 feems  repugnant  not  only  to  Good  Senfe, 
 but  to  Piety  and  Religion.  And  befides, 
 if  all  fuch  Ignorance  were  Criminal  as  is 
 the  Effed  of  Original  Sin,  the  Ignorance  of 
 Pofitive  Law  muft  be  always  fo  •,  for  even  of 
 this  we  could  never  have  been  Ignorant, 
 had  Man  continued  in  his  Primitive  Per- 
 fection. 
 
 Again,  it  may  well  be  difputed.  Whe- 
 ther an  Action  be  therefore  Criminal  becaufe 
 it  is  voluntary  in  its  Principle.  Let  us  fup- 
 pofe  a  Man  to  have  been  punifhed  with  the 
 lofs  of  his  Hands,  or  of  his  Tongue,  for  a 
 Crime  voluntarily  committed^  would  it 
 not  be  thought  very  unjuft  to  command  him 
 to  work,  or  to  fpeak,  \^  this  his  mifera- 
 ble  Condition  ?  And  yet  his  prefent  Inca- 
 pacity, was,  as  to  its  Principles  voluntary^ 
 But  being  involuntary  in  it  felf,  it  will  no 
 doubt,  be  admitted  for  his  Excufe. 
 
 We  muft  not  therefore  build  upon  fo  weak 
 a  Foundation  \  fo  that  leaving  the  firft  of 
 thefe  Opinions,  we  are  obliged  to  choofe  one 
 of  the  two  Latter.  Now  I  am  perfuaded. 
 That  the  Opinion  of  the  Cafuifts  will,  upon 
 ftrong  and  evident  Reafons,  appear  to  have 
 
 no 
 
204  Of  the  Duties  Book  li- 
 
 no more  Solidity.    Some  of  thefe  Reafons  I 
 fhall  here  let  down* 
 
 I.  I  would  ask,  Whether  thofe  things  of 
 which  we  are  told  a  Man  may  be  ignorant 
 without  Sin,  are  fuch  as  'tis  im.poffible  he 
 fhould  find  out  by  the  utmoft  Efforts,  and 
 the  moll:  diligent  Search  ?  Or,  Whether  up- 
 on due  Application,  he  might  be  able  to  dif- 
 cover  them?  If  the  Latter,  'tis  plain,  the  Ig- 
 norance of  them  cannot  be  invincible.  If  the 
 Former,I  would  ask  again,How  fo  many  other 
 Perfons  have  arriv'd  at  the  Knowledge  and 
 Apprehenfion  of  them  ?  For,  indeed,  I  make 
 no  fcruple  to  afErm,  That  there  is  not  one 
 of  thofe  Truths,  afeout  which  the  Cafuifts 
 pretend  a  Man  may  be  innocently  miftaken, 
 which  has  not  been  fully  and  diftinctly  per- 
 ceiv'd  by  a  great  number  of  Men,  not  only 
 in  the  Chriftian^  but  in  the  Heathen  World. 
 Whoever  takes  the  pains  to  read  what  M. 
 P fanner^  and  M-  Huet^  have  written  on  this 
 Subjecl,  the  one  in  his  Theobgia  Gentilium-i 
 the  other  in  his  Quefliones  Alnetan<Zy  will  find, 
 that  many  Heathens  have  faid  excellent  things 
 concerning  it  ^  and  that  a  multitude  of  Per- 
 fons have  reduced  their  Sayings  into  Pra- 
 dice. 
 
 It  may  perhaps  be  urged,  That  neither 
 all  Perfons  amongft  the  Heathens,  nor  all 
 amongft  Chriftians,  have  the  fame  Penetra- 
 tion and  Sagacity  *,  and  that  therefore  fome 
 might  apprehend  thefe  Truths,  while  yet  o- 
 thers  might  remain  ignorant  of  them  with- 
 out their  own  Default :  But  'tis  eafy  to  Re- 
 ply, that  this  indeed  would  hold  good,  if 
 { he  faid  Truths  had  been  open  only  to  Philo- 
 
 foph^rs 
 
Chap.  VII.        of  Conscience.  205 
 
 fbphers  and  Profeflbrs^and  entirely  conceal'd 
 from  the  common  People  :  But  fince  the 
 contrary  is  certain,  and  fince  whole  Nations 
 have  agreed  in  the  Truths  of  which  we  are 
 now  fpeaking,  it  mult  be  own'd  that  they 
 are  not  fo  abftrufe  or  retir'd,  but  Men  may 
 trace  them  out,  if  they  apply  themfelves  iii 
 earnefl  to  the  Enquiry. 
 
 11.  If  any  Natural  Law  might  pafs  for  obfcure, 
 and  for  fuch  the  Equity  of  which  could  not 
 eafily  be  demonftrated,-  it  mull,  no  doubt, 
 be  that  which  condemns  Inceftuous  Marriages. 
 This  appears  from  Three  Confiderations  : 
 Firil,  That  fome  very  Polite  Nations  have 
 h^^n.  wholly  Strangers  to  this  Law  :  As  for 
 Inftance,  the  Perjians  and  Egyptians.  Second- 
 ly, That  Scotmj  and  his  whole  Tribe,  main- 
 tain all  the  Branches  of  this  Law  to  be  Pofi^ 
 tive  and  Arbitrary.  Thirdly,  That  thofe 
 who  own  them  for  Natural  and  Immutable, 
 alledge  no  convincing  Proof,  nor  even  any 
 probable  Argument  to  that  purpofe.  Let 
 any  one  give  himfelf  the  trouble  of  perufing 
 what  the  molt  Learned  amongft  them  have 
 ofFer'd  on  the  Point :  He  will  find  that  all 
 is  but  Conjecfture  ^  and  that  there  are  divers 
 Cafes  in  which  their  Conjedures  do  not  hold, 
 and  to  which  it  is  indeed  impolTible  to  apply 
 them. 
 
 And  yet,  after  all,  it  is  certainly  true. 
 That  the  Precepts  of  this  Law,  how  obfcure 
 foever,  do  no  way  excufe  fuch  as  tranfgrefs 
 them.  Thus  much  we  may  plainly  gqt4iev 
 from  what  God  has  declar'd  on  this  Subjed, 
 in  the  Eighteenth  oi  Leviticp-^^  where  having 
 reckon'd  up  all  thefe  particular  Irregularities, 
 
 He 
 
2c6  Of  the  Duties  Book  II. 
 
 He  adds.    Defile   not  your  felves    in   any   of 
 Verf,  24,    thefe  things  \  for  in  all  thefe  the  Nations  are 
 ^5*  defiled  which  J  cafi  out  before  you.     And  the 
 
 Land  is  defiled^  therefore  I  do  vifit  the  Ini^ 
 quity  thereof  upon  it  ^  and  the  Land  it  felf 
 ^vomiteth  out  her  Lihahitants.  If  God  pu- 
 nifh'd  thefe  Nations  for  the  faid  Irregu- 
 larities, is  it  not  manifeft,  that  to  be  ig- 
 norant of  the  Law  which  forbids  them  muft 
 be  finful? 
 
 III.  I  fay  the  fame,  of  Adultery  commit- 
 ted with  the  Confent  of  the  Husband.    This 
 is,  no  doubt,  a  Sin  againft  Natural  Law  ^ 
 witnefs  thofe  Words  of  St.  Paul  to  the  Ro^ 
 mctns^  The  Woman  which  has  an  Hmhand^  is 
 hound  by  the  Law  to  her  Husband^  fo  long  as  he 
 llveth  ^  but  if  the  Husband  be   Dead-^  JJje  is 
 Cap,  vii.    hoofed  from  the  Law  of  her  Hmband*     So  then^ 
 vsrf,2)  3.  if  while  her  Husband  liveth  Jhe  be  Afarried  (or 
 joind)  to  another  Man^  JJje  Jhall  be  called  an 
 Adulterefs.    For  the  fame  reafon  TertulUan 
 condemns  the  Anions  o{ Socrates^  and  olCato 
 VticenfiSj  in  lending  out  their  Wives  to  their 
 Apoh  cap,  Friends^  O  Saplentia  Attic a-^   &  Romans gr a- 
 ^19.  vitatis    exemplum !     leno    eft    philofophm    C^ 
 
 cenfor. 
 
 And  yet  it  is  certain.  That  if  we  abflrad 
 from  Revelation,  which  indeed  is  full  and 
 exprefs  upon  the  Point,  it  would  be  very 
 difficult  to  prove,  that  this  Adion  was  truly 
 and  properly  Adultery  ;  as  any  one  will  ac- 
 knowledge, who  fhall  endeavour  to  demon- 
 ftrate  it  by  the  bare  Light  of  Nature,  and 
 without  having  recourfe  to  the  Word  of 
 God. 
 
 IV.  I 
 
Chap.  VII.        of  Conscience.  207 
 
 IV.  I  fay  ftill  the  fame  of  fimple  Fornica- 
 tion. This  the  Authors  whom  I  am  now  re- 
 futing alledge,  as  an  Inftance  of  fuch  Sins  as 
 are  indeed  oppofite  to  the  Law  of  Nature  ; 
 but  in  fo  obfcure  a  manner,  that  one  may 
 be  very  innocently  ignorant  of  their  Oppoli-  , 
 tion.  I  acknowledge,  that  the  Oppofitioii 
 is  not  here  very  fenfible  and  apparent :  But, 
 at  the  fame  time,  it  mufl  be  confefs'd,  that 
 'tis  fufficient  to  hinder  thofe  who  tranfgrefs 
 it  from  excullng  themfelves  on  the  Score  of 
 Ignorance,  which  we  may  infer  from  feveral 
 Particulars.  For,  in  the  firft  place,  St.  Faul 
 reckons  this  Sin  in  the  number  of  thofe  to 
 which  God  abandoned  the  Heathens,  as  a 
 Punifhment  for  their  Neglect  of  his  Know- 
 ledge and  Worfhip.  Wherefore  (fays  he)  God  ;^^,  1,24, 
 alfo  gave  them  vf  to  ZJncleannefs^  through  the  29. 
 Lufts  of  their  own  Hearts^  to  dljlwnonr  their  own 
 
 Bodies  between  themfelves  ^ heino-  filled  with 
 
 all  ZJnrighteoyfnefs^  Fornication^  Wickednefs^  Scc. 
 But  if  fimple  Fornication  was  innocent  to 
 the  Heathens,  how  could  it  be  here  made  a 
 part  of  their  Punifhment  ?  It  was  not  a  Fhy- 
 flcal  Evil,  that's  certain.  Unlefs  therefore 
 it  were  a  Moral  Evil,  as  the  Cafuifts  pretend 
 it  was  not,  how  could  God  be  faid  to  have 
 taken  Vengeance,  in  permitting  thefe  Sin- 
 ners to  indulge  them.felves  in  the  Practice 
 of  it  ? 
 
 The  fame  Sin  is  by  the  fame  Apoftle  elfe- 
 wherc  ranked  with  thole  which  exclude  from 
 Heaven.     Be  not  deceived  (lays  he,)  neither  j  qq^^  ^j 
 
 Fornicator^  nor  Idolators^ ^lall  inherit  the  9,  11, 
 
 Kingdom  of  God :  To  which  he  fubjoins,  and 
 fuch  were  fome  of  you  *,  hvtye  are  wajhed^  but  ye 
 
 are 
 
2o8  Of  the  Duties  Book  IL 
 
 ^re  fanBified^  hut  ys  are  juftified^  in  the  Name 
 of  the  Lord  Jefm^  and  by  the  Spirit  of  our  God, 
 If  the  Corinthians  had  need  to  be  thus  wafh'd, 
 and  fandified,  and  juftified  from  their  Impu- 
 rity, who  can  deny  this  Impurity  to  have 
 been  Criminal  ?  What  Purification  can  be 
 requifite,  for  the  efliicing  of  Anions  entirely 
 innocent  ? 
 
 Laltly,  The  Shame  affix'd  to  this  Sin  a- 
 mongfl  all  ISJations,  and  the  Efteem  which 
 the  World  has  ever  had  for  Chaftity,  afllgn- 
 ing  it  a  very  honourable  place  in  the  Lift  of 
 Virtues,  are  manifeft  Arguments,  that  Na- 
 ture fufficiently  declares  herfelf  onthe  Point, 
 and  that  we  are  highly  blameabl^  if  we  do 
 not  apprehend  her. 
 
 V.  All  that  has  been  hitherto  faid  relates 
 to  the  Heathen  World,  not  excepting  the 
 moll  ignorant,  and  moft  barbarous  Parts  of 
 it.  And  what  then  fliall  we  fay  oiChriftians^ 
 who  enjoy  fo  many  Advantages  to  which 
 the  miferable  Heathens  were  utter  Stran- 
 gers ?  They  have  the  Word  of  God,  that 
 living  Fountain  of  Light,  which,  according 
 to  our  Royal  Prophet,  is  a  Lamp  vnto  our 
 reet^  and  a  Light  vnto  our  Path.  And  they 
 may  farther  obtain  the  fupernatural  Affift- 
 ance  of  Divine  Grace,  which  God  will  never 
 deny  to  thofe  who  pray  for  it  with  Humility 
 and  pious  Affedion. 
 
 In  a  Word,  Three  things  may  be  affirmed 
 with  certainty  upon  this  Point.  Firll,  That 
 the  moft  Ignorant  may  implore  the  Help  of 
 God,  and  the  Illumination  of  his  Holy  Spi- 
 rit. Secondly,  That  thefe  Divine  Succours 
 may  put  them  into  a  Condition  of  knowing 
 
 all 
 
Chap.  VII.        (/Conscience.  209 
 
 all  that  is  requilite  to  be  known,  in  order  to 
 their  ferviug  and  pleafing  God.  Thirdly, 
 That  God  will  not  with-hold  thefe  Succours 
 from  thofe  who  fue  for  them,  after  the 
 manner  which  He  has  prefcrib'd  in  his  Holy- 
 Word. 
 
 No  Man  will  difpute  the  Truth  of  the  two 
 '  former  Aflertions  *,  and  as  for  the  third  and 
 lafl,  it  is  clearly  and  exprefly  delivered  in  the 
 Sacred  Writings.    What  can  be  more  dired,  , 
 
 and  more  pofitive,  than  that  i>ay.ing  of  St. 
 James  ^  If  any  ofjou  lack  Wtfdom^  let  him  ^k  Ca^,'uvsf{ 
 df  God^  that  giveth  to  all  Men  liberally-,  and 
 ti^hraideth  not.,  and  it  jhall  be  given  him  ? 
 \A/'hat  can  this  Wifdom  be  of  which  the  A- 
 poflle  Ipeaks,  but  that  which  inftruds  us  in 
 our  Duty,  and  of  which  David  and  Solomon 
 afTureus,  that  the  Fear  of  the  Lord  is  the  he- 
 ginning  of  Wifdom  <'  And  yet  we  fee  that,  ac- 
 cording to  St.  Jamesj  in  order  to  the  ob- 
 taining this  Wifdom,  we  need  only  ask  it  ^ 
 and  if  we  have  it  not,  it  is,  as  he  afterwards 
 obferves,  either  beeaufe  we  ask  not^  or  be- 
 caufe  we  ask  amifs. 
 
 What  can  be  more  exprefs  than  the  Words 
 of  our  Lord  Himfelf  ^  Ask^  and  it  fljall  he  gi-  /^^  j.^f],  j 
 ven  you  ^  feek-^  and  ye  fh all  find  ^  knock-,  and  it 
 fhall  he  opened  unto  you  ?  Again,  If  ye  being  evil  i.«jt,xi.i3 
 know  how  to  give  good  Gifts  tmto  your  Children  , 
 how  much  more  jhall  your  Father  which  is  in  Hea- 
 'ven  give  his  Holy  Sprit  to  them  that  ask  him  ? 
 And  again,  If  any  Man  will  do  his  WiU-,  he  fimll  ^ohn  xii. 
 know  of  the  Doctrine,     Laflly,  He  has  promi-  17* 
 
 fed  us.  If  any  Man  will  love  me., my  Father  ^  , 
 
 will  love  him.,  and  we  will  come  to  him-j  und  make  ^^ 
 our  abode  with  him* 
 
 O  "  Men 
 
210  Of  the  Duties  Book  II. 
 
 Men  mull  either  accufe  his  Promifes  as 
 falfe,  vain  and  delufory  •,  that  is,  they  mufl: 
 utter  an  horrid  Blafphemy,  of  elfe  they  mult 
 confefs  that  God  never  refufes  the  Light  of 
 his  Knowledge  and  Truth  to  thofe  who  ask 
 it  as  they  ought.  And  indeed  'tis  uncon- 
 ceivable, that  God,  who  is  often  pleas'd  to 
 reveal  himfelf  to  thofe  who  hate  and  affront 
 him,  Ihould  not  vouclifafe  to  beftow  this 
 Grace  on  thofe  who  pray  for  it  with  Humi- 
 lity, Faith  and  Love.  He  permits  himfelf 
 to  be  found  of  thofe  who  fearch  not  after 
 him  •,  How  is  it  pofllble  he  fhould  conceal 
 himfelf  from  thofe  v;ho  diligently  feek  him  ? 
 
 After  this.  Who  will  maintain,  that  the 
 Ignorance  of  our  Duty  can  be  Innocent,  In- 
 vincible, or  Involuntary  ?  Are  we  then  in- 
 nocently negligent,  when  we  refufe  to  beg 
 of  God  the  enlightning  Grace  of  his  Holy 
 Spirit,  fo  precious  in  it  felf,  and  fo  necefla- 
 ry  to  us  ?  Can  it  be  impolTible,  either  to  fuc- 
 ceed  with  this  Aid  and  Affiftance,  or  to  ob- 
 tain it  from  his  Hands  who  never  denies  it 
 to  thofe  who  call  upon  him  ?  Laflly,  Can  we 
 be  faid  to  be  ignorant  againlt  our  Wills,  of 
 that  which  we  might  certainly  know,  if  we 
 applied  the  due  means  of  Difcovery  ? 
 
 I  Ihall  produce  fome  other  Arguments  for 
 this  Truth,  when  I  enquire  hereafter.  Whe- 
 ther to  follow  the  greateft  Probability  be 
 fufficient  to  juflify  us  ?  In  the  mean  time,  I 
 lliall  only  obferve,  that  I  find  but  two  Rea- 
 Ibns  which  the  Defenders  of  the  oppollte  O- 
 pinion  alledge  for  its  fupport,  both  which 
 appear  to  me  very  weak  and  feeble. 
 
 The 
 
Chap.  Vli.      (?/ Conscience.  211 
 
 -  _    1'     -  ^ 
 
 The  firft  is  urged  by  the  General  of  the  Je- 
 fuites :  He  fays,  'tis  not  be  imagin'd  or  con- 
 ceived, that  fimple  and  ignorant  Perfons 
 fhould  Sin,  in  following  thofe  Opinions 
 which  Saints  have  taught.  He  fuppofes 
 thefe  Saints  not  to  have  Unned  in  maintain- 
 ing fuch  Opinions:  And  hence  he  concludes. 
 That  it  is  not  Evil  to  follow  them;  but  what 
 he  fuppofes  is  not  only  uncertain  but  falfe. 
 Happy  were  it  for  the  Saints  whom  we  now 
 Ipeak  of,  if  they  rightly  difcharg'd  their 
 own  Duty.  This  firft  Reafon  tjierefore,  can 
 b6  of  no  validity  in  the  Cafe. 
 
 The  Second  is  a  little  more  plaufible  : 
 it  affirms  two  things.  Firft,  That  Lay- 
 Perfons  have  not  fufficient  Light  to  dilco- 
 yer  thofe  Truths  which  have  efcaped  the 
 Knowledge  of  great  and  able  Profeflbrs. 
 Secondly,  That  there  is  indeed  an  infalli- 
 ble way  to  avoid  Sin,  when  we  have  not 
 fufficient  means  of  coming  at  the  Truth  v 
 and  that  is,  always  to  take  the  fafet  fide« 
 !t  muft  be  confelTed  to  be  fo  j  yet,  can  we 
 complain  of  Inconvenience  in  doing  all  that 
 is  necelTary  to  keep  our  felves  from  Perifh- 
 ing  ?  Are  we  not  to  enter  into  Life  by 
 the  Straight  Gate  ?  But  becaufe  I  fhall  be 
 obliged  to  refume  this  Point  upon  another 
 Occafion,  I  fhall  at  prefent  difraifs  it. 
 
 O  i  CHAPc 
 
212  Of  the  Duties  Book  IL 
 
 CHAP.    Vllf. 
 
 Whether  to  aS  a^awji  the  Motions  of  a^ 
 erroneous  Cortfcience  he  finfd  ? 
 
 IT  appears  from  what  has  been  now  of- 
 fered*, that  a  Man  may  lln  by  following 
 the  Suggeftions  of  Confcience,  when  his- 
 Confcience  is  deceived,  and  when  it  pronoun- 
 ces, that  to  be  good  and  innocent,  which  is 
 quite  otherwife.  It  remains,  that  we  en- 
 quire. Whether,  on  the  other  hand,  it  be 
 finful  to  act  againfl  the  Motions  of  the  fame 
 deceived  Confcience  ?  and.  Whether,  for 
 Inftance,  a  JVtp,  who  fhould  now  eat  of  thofe 
 Meats  which  are  forbidden  by  the  Old  Law, 
 would  hereby  truly  and  properly  ^va  ? 
 
 The  Cafuills,  as  well  of  the  Roman  as  of 
 the  Pyoteftam  Communion,  declare  politive- 
 ly  m  this  matter.  They  all  agree,  thatfuch 
 an  Action  would  be  a  real  Sin.  Indeed,  St. 
 Tatil  himfelf  has  given  us  a  formal  Decilion 
 J?owi.  x>  of  ti^^  Quellion  :  /  know  (fays  he)  and  am 
 14.  *  ferfiiaded  by  the  Lord  JV/kf,  that  there  is  no- 
 thing untie  an  ofltfelf-^  but  to  him  that  efieemeth 
 anything  to  be  unclean^  to  htm  it  is  unclean.  The 
 Cafe  is  about  a  Practical  Error.  The  Perlbn 
 prepofTefs'd  with  this  Error  falfely  imagines, 
 that  the  ufe  of  fuch  a  particular  Meat  is  for- 
 bidden him  by  God,  and  that  it  muft  necef- 
 farily  defile  his  Heart  and  Soul.  If  under 
 this  Perfuafion  he  proceeds  to  eat  of  the 
 faid  Meat,  he  ffns  :  To  him  (lays  St.  Vaul) 
 that  efieemeth  any  thing  t^  he  unclean^  to  him  it 
 u  unclean. 
 
 But 
 
Chap.VlII.        «?/ Conscience.  215 
 
 But  the  Apollle  goes  farther  :  For  \\\  the 
 ilime  Chapter  he  tells  us,  That  we  oughtnot 
 only  to  be  void  of  Error  in  refpect  of  any 
 Adion,  but  that  we  ought  to  have  a  ftrong 
 2nd  firm  Perfuafion  of  the  Truth  \  maintain-  ' 
 ing  that  'tis  finful  for  us  to  ad  while  we  are 
 hx  doubt  and  fufpence  :  He  that  douhteth  is  v^rf,  23. 
 damned  if  he  eat^  becaufe  he  eateth  not  of  Faith  j 
 for  whatfoez'er  is  not  of  Faith  is  Sin, 
 
 He  explains  himfcif  ftill  more  clearly  on 
 this  Point,  in  another  place  \  I  tefiify  (  fays  GM,  w  3. 
 he)  to  every  Man  that  is  Circumcifed^  that  he  is 
 iH  Debtor  to   do  the  whole  Law.     The  ufe  of 
 Circumciiion  at  that  time  could  pioceed  on- 
 ly from  an  Error  which  poffefs'd  Ibme  Per- 
 ibns,  who  againft  all  Truth  and  Reafon  con- 
 ceiv'd,  that  the  Obfervaticn  of  a  Precept  gi- 
 ven by  God  to  his  ancient  People,  was  ftill 
 neceSary  under  the  Gofpel :  Yet  St.  P*t/// de- 
 clares, that  this  one  Error  necellarily  enga- 
 ged them  to  keep  the  whole  Ceremonial  La  w^, 
 of  which  Law  only  he  is  here  to  be  under- 
 Hood.    He  fuppofes,  therefore,  that  there 
 may  be  fuch  Obligations  as  are  founded  only 
 upon  Error. 
 
 Nay,  this  Truth  feems  to  me  to  be  felf- 
 evident  :  For  it  is  impoflible  voluntarily 
 to  do  that  which  which  we  think  for- 
 bidden by  God,  tho'  it  be  not  fo,  without 
 violating  the  Reverence  which  we  owe  to  the 
 Supreme  Legiilator,and  without  a  Contempt 
 of  his  Authority,  which  no  doubt  muft  be 
 Criminal. 
 
 It  cannot  be  denied,  but  that  he  who  does 
 a  lawful  Adion,  believing  it  to  be  forbidden, 
 does  it  in  the  fame  mapner  as  if  it  were  really 
 
 O  3  forbidden. 
 
214  Of  the  Duties  Book  II. 
 
 forbidden.  And  thus  he  is  always  ready  to 
 do  what  God  forbids,  nor  can  the  Divine 
 Prohibition  engage  him  to  abftain  :  And 
 who  doubts,  but  that  fuch  an  habitual  Con- 
 tempt of  God's  Authority  is  not  a  very  evil 
 Difpoiition  of  Mind,  and  contains  in  it  fome- 
 what  more  oppofite  to  true  Piety,  than  a 
 tranfient  Ad  of  Sin  ?  But  it  the  Difpolitioa 
 be  evil,  none  will  pretend  that  the  exercife 
 of  it  can  be  innocent. 
 
 But  that  we  may  view  this  Cafe  more  di- 
 ftindly,  and  in  its  juft  extent,  it  will  be  ne- 
 ceflary  to  go  through  the  Particulars,  and 
 to  conlider  all  that  palles  in  the  Mind  and 
 Confcience  of  the  Perfon  afFeded   with  it. 
 Let  us  keep  to  the  Inflance  of  the  Jew^  pre- 
 pofTefsM  with  an  Opinion,  that  the  Ceremo- 
 nial Law  is  ilill  in  Force  \  and  confequently, 
 that  'tis  the  Will  of  God  he  Ihould  abftain 
 from  thofe  kinds  of  Meat  which  are  forbid r 
 den  by  Mofes,    Let  us  imagine,  that  not^; 
 WTthftanding  this  PrepofTeifion  he  eats  of 
 thofe  Meats,  through  a  Principle  of  Intempe- 
 rance.   'Tis  eafy  to  apprehend,  that  here 
 the  complex  Ad  is  made  up  of  the  five  Parts 
 following.     I.  Of  an  inward  Judgment  which 
 teflifies,  that  he  cannot  eat  of  this  Meat 
 without  offending  God.    II.  Of  another  fub- 
 feqnent  Judgment,  infinuating,that  thisMeat 
 which  he  looks  upon  as  forbidden,  will  be 
 pleafant  and  agreeable.     111.    Of  another 
 Judgment  ftill,  implying,  that  this  Pleafure 
 and  Agreeablenefs  is  of  fo  great  Worth,  as 
 that  in  order  to  the  tafting  of  it,  he  need 
 not  ftick  at  breaking  through  the  Divine 
 Prohibition.    IV.  Of  a  Command  given  by 
 
 the 
 
Chap.  VIIT.      c/'CoNsciENCE.  215 
 
 the  Will  to  the  Hand  and  Mouth,  for  the 
 taking  and  eating  accordingly.  V.  Of  the 
 External  Adion  of  the  Hand  and  Mouth,  in 
 thus  taking  and  eating. 
 
 All  this  being  fuppofed,  I  fay,  the  firft  of 
 thefe  Parts,  or  llmple  Action,  is  not  only  a 
 falfe,  but  a  blameable  Judgment  ^  not  there- 
 fore blameabie  becaufe  falfe,  but  becaufe  the 
 Party  who  pronounces  it  has  not  taken  all  due 
 care  to  hinder  himfelf  from  being  deceived 
 ill  it.  The  fecond  Judgment  is  very  true, 
 and  very  innocent.  The  third  includes  fome- 
 what  that  is  impious  and  abominable,  and 
 denotes  a  greater  or  lefs  degree  of  Prophane- 
 nefs,  according  as  it  is  more  or  lefs  formal  and 
 deliberate.  The  fourth  Adion,  and  the  fifth, 
 are  of  themfelves  iudifFerent,  but  become 
 Criminal,  in  as  much  as  they  are  the  Eiieds 
 and  Confequences  of  the  third,  v\rhich  is  fo 
 beyond  all  Dilpute.  And  indeed,  ail  our 
 External  Adtions,  or  at  leaft  the  far  greater 
 part  of  them,  are  indifferent  in  their  own 
 Nature,  and  are  rendered  good  or  evil,  by 
 the  fole  Infiuence  of  our  Internal  Ads,  which 
 are  the  true  Seat,  and  proper  Fountain  of 
 Innocence,  and  of  Vice. 
 
 However  this  may  be,  'tis  certain  and  un- 
 conteftable,  that  the  Jew  of  whom  we  are 
 fpeaking,  is  guilty  of  Sin  •,  for  'tis  impoilible 
 that  a  Man  fhould  do  an  Action  which  he 
 thinks  to  be  thus  forbidden,  without  pre-» 
 ferring  the  Caufe  and  Motive  of  it  to  the 
 Authority  of  God,  and  without  faying  in  his 
 Heart,  that  this  Authority  is  not  of  fo  great 
 Confideration,  as  that  in  regard  to  it,  he 
 ought  to  deprive  himfelf  of  any  Profit  or 
 O  4  Pleafure  j 
 
^i6  Of  the  Duties  Book IL 
 
 Plealure  ^  a  Suggeftion  which  is  not  only 
 Unful,  but  impious. 
 
 But  fome  will  argue,  If  it  be  a  Sin  to  aft 
 contrary  to  the  Motions  ofConfcience,  when 
 engaged  in  an  Error  of  this  kind,  it  muft  be 
 a  good  Adon  to  follow  and  obey  them.  I 
 deny  this  Confequence,  and  maintain,  that 
 'tis  by  no  means  neceflary  ^  for  that  which 
 is  contrary  to  an  evil  Adion,  may  very  pof- 
 iibly  be  no  lefs  evil. 
 
 The  Reafon  is,  becaufe  any  one  DefeB  is 
 fufficient  to  render  an  Adion  evil  *,  whereas 
 there  muft  be  mox^e  than  one  Perfect  Ion  to  de- 
 nominate itgood.  It  is  a  Defed  in  the  Adtion 
 of  him  who  proceeds  againft  his  Confcience, 
 that  he  recedes  from  this  immediate  Rule  of 
 Duty.  This  is  enough  to  render  the  Adion 
 evil :  But  to  conform  to  the  fame  Rule,  is 
 not  enough  to  render  the  Action  good  which 
 is  done  with  fuch  a  Conformity,  becaufe 
 there  may  be  other  Perfedions  befides  this, 
 which  it  ought  to  have,  but  has  not  :  Such, 
 for  Inftance,  is  that  Care  and  Diligence  which 
 a  Man  ought  to  have  ufed,  towards  the  at- 
 taining the  Knowledge  of  thofe  Truths  that 
 are  oppofiteto  the  Errors  he  hasimbib'd. 
 
 This  want  ofDiligencecorrupts  the  whole 
 Body  of  the  Adion,  which  proceeds  from  i^, 
 and  makes  it  become  (if  not  evil,  yet  at  leaft) 
 unfruitful  *,  which  evidently  appears  from 
 thofe  known  Words  of  our  Saviour,  In  vain 
 do  they  worjhip  me^  teaching  for  DoHrines  the 
 Commandments  of  Men.  The  Jfirj".  who  ob- 
 ferv'd  thefe  Traditions,  thought  that  they 
 did  well  in  obferving  them  ^  but  v;ere  de- 
 peiv'd,  the  Traditions  being  indeed  purely 
 ■  '  '^        ^  humane-, 
 
Chap.  VIII.         (?/Cox^;isciENCE.  217 
 
 humane,  and  fuch  as  had  not  God  tor  their 
 Author :  And  this  was  what  they  might 
 eafily  have  difcover'd,  if  they  had  taken  all 
 due  Care  to  examine  the  Reports  of  their 
 Teachers  concerning  them  :  But  as  they  did 
 not  apply  fuch  Care,  their  Error  in  this 
 refped  was  blameable,  and  the  Adion  con- 
 fequent  upon  it  wholly  unprofitable. 
 
 So  that  this  Objection  is  by  no  means  fb 
 flrong  as  fome  may  imagine  it :  But  we  Ihall 
 i\:'A\  have  a  more  lively  Senfe  ofits  Weaknefs, 
 if  we  only  apply  it  to  another  Subject:.    The 
 Perfons  by  whom  'tis  proposed  complain  vi- 
 olently of  their  being  charged  with  main- 
 taining, that  all  forts  of  Errors  excufe,  and 
 render  the  A(flions  occafioned  by  them  en- 
 tirely innocent.     They  difclaim  this  Doct- 
 rine, and  proteil  that  they  are  as  far  as  pof- 
 fible  from  entertaining   fuch  a  Thought  : 
 They  declare,  that  according  to  their  Hypo- 
 thefis,  voluntary  Errors  do  by  no  means  ex- 
 cufe ^  which  indeed  is  true  beyond  all  Dif- 
 pute.     Let  us  now  apply  their  Objeftion  to 
 this  fort  of  Errors,  and  the  Abfurdity  of  it 
 will  be  apparent. 
 
 ■  Let  us  fuppofe  a  Man,  who  thro'  a  blame- 
 able  Negleft,  has  brought  himfelf  into  a  dan- 
 gerous Error  ,  as  for  Example,  into  a  falfe 
 Religion.  Let  us  fuppofe,  that  believing 
 this  Religion  to  be  true,  he  is  fb  tranfported 
 by  PalTion,  as  to  blafpheme  the  Divinity 
 which  it  teaches  him  to  adore.  Here  his 
 Blafphemy  is,  without  queftion,  fmfnl :  But 
 does  it  therefore  follow,  that  his  Adora- 
 tion, on  the  other  fide,  would  not  be  fmfui 
 too  ? 
 
 This 
 
2i8  Of  the  Duties  Book  II- 
 
 This  is  what  none  will  prefume  to  main* 
 tain.  It  niuft  therefore  unavoidably  be  ac- 
 knowledge, that  'tis  no  Confequence  to  fay, 
 becaufe  a  Man  fins  in  ading  againfl  the  Mo- 
 tions of  an  erroneous  Confcience,  therefore 
 he  does  well  in  following  and  obeying  them. 
 
 I  have  carefully  avoided  to  fay,  that  an 
 erroneous  Confcience  obliges^  or  does  not 
 oblige^  knowing  that  'tis  fcarce  pofTible  to 
 apply  this  Term  to  the  prefent  Subjecl, 
 without  creating  DifHculties  in  the  Mind  of 
 the  Reader :  For  indeed,  fhould  it  be  faicj 
 that  fuch  a  Confcience  has  the  power  of  obli- 
 ging, it  would  immediately  be  inferr'd,  that 
 to  comply  with  its  Suggeflions  was  not  fin- 
 ful  :  For  how  is  it  probable,  that  a  Man 
 fhould  commit  Sin,  in  doing  that  which  he 
 is  obliged  to  do  ?  On  the  other  hand,  fhould 
 it  be  faid,  that  it  did  not  oblige,  fome  would 
 hence  conclude,  that  it  could  never  be  llnful 
 to  ad  contrary  to  it :  For  how  fhould  a  Man  ^\xi 
 in  not  following  the  Didates  of  a  Confcience 
 which  he  is  under  no  Obligation  to  obey  ? 
 
 That  I  might  not  raife  thefe  Difficulties,  I 
 have  abftained  from  that  Term,  and  have 
 chofen  to  make  ufe  of  others  which  have 
 not  the  fame  untoward  EfFed.  Some  per* 
 haps  will  be  of  Opinion,  that  it  had  been 
 better  to  have  propos'd  the  Difficulties,  and 
 '  to  have  folv'd  them  ^  and  in  particular,  will 
 defire  to  know,what  Anfwer  is  to  be  return- 
 ed, to  a  Man  who.fhall  urge  the  following 
 Dilemma  :  Either  an  erroneous  Confcience 
 obliges,  or  it  does  not  oblige  *,  if  it  obliges,we 
 cannot  fin  in  doing  what  it  enjoins  *,  if  it  does 
 not  oblige,  we  may  very  innocently  ad  againfl 
 its  Injundions.  I 
 
Chap.  IX.         of  Conscience.  219 
 
 I  reply.  That  the  Party  who  makes  this 
 Objedtion,  fhould  be  ask'd  What  he  means 
 by  the  Word  ohlige  ?  If  'tis  the  putting  a 
 Man  into  fuch  a  State,  as  that  while  he  con- 
 tinues under  it,  all  that  he  does  is  Sinful^ 
 ii\  this  S^n^Q  we  may  truly  affirm,  that  an 
 erroneous  Confcience  does  oblige.  But  hence 
 it  can  never  follow,  that  a  Man  Sins  not  m 
 obeying  the  Motions  of  this  Confcience  j  it 
 rather  follows,  that  he  neceHarily  Sins. 
 
 If  to  oblige,  is  to  authorize  the  doing  of 
 any  thing,  by  conferring  a  Power  and  Right, 
 ^tis  certain  that  an  erroneous  Confcience  dpes 
 not  oblige.  But  hence  it  does  by  no  means 
 follow,  that  a  Man  may  innocently  proceed 
 againft  its  IMotions  ^  becaufe  by  ^o  doing  he 
 would  demonftrate,  that  h?  made  no  fcruple 
 of  offending  God  ^  which  cannot  be  other- 
 wife  than  Criminal. 
 
 CHAP.     IX. 
 
 An  Ohje&ion  anfwered.     Whether  a  State 
 of  Perplexity  be  pojfihle. 
 
 IT  is  certain,  therefore,  that  a  Man  may 
 Sin,  both  in  following  the  Suggeftions  of 
 a  deceived  Confcience,  and  in  difobeying 
 them.  But  fome  will  fay,  if  this  be  fo,  then 
 the  State  of  Perplexity ^  which  Divines  are 
 wont  to  reprefent  as  impoihbie,  will  not  on- 
 ly be  pollible,  but  frequent  and  common. 
 It  is,  when  a  Man  finds  himfelffo  prclTcd  by 
 two  contrary  ObligaUons,  that  le^him  take 
 
 which 
 
2  20  Of  the  DHtiei  Book  II. 
 
 which  fide  he  will,  he  mull:  Sin.  And  does 
 not  this  Cafe  happen  every  Day,  fuppofing 
 what  I  have  but  now  delivered  to  be  true  ? 
 
 Let  us  imagine  the  Error  which  poflelles 
 the  Confcience  to  confift  in  efteeming  fuch 
 an  Adion  to  be  neceflary,  which  in  reality, 
 and  according  to  the  Law  of  God  is  Sinful : 
 For  Inftance,  Let  us  fuppofe  a  Papifl:,  who 
 believes  it  to  be  a  Sin  not  to  worlhip  the 
 Hofi,    What  Courfe  fhall  he  take  ?  If  he  fol- 
 lows  the  Motions  of  hisGonfcience,  he  tranf- 
 grefles  the  Law  of  God,  which  forbids  him 
 to  pay  Adoration  to  a  Creature.    If  he  re- 
 fufes,    or  does  but  negled  this  Adion,  he 
 likewife  Sins,  in  difobeying  hisGonfcience^ 
 And  is  not  this  what  we  term  a  State  of  Per- 
 plexity ? 
 
 I  anfwer.  That  as  to  this  perplexed  Eflate, 
 Divines  have  two  very  different  Ideas  of  it. 
 Some  take  it  for  fuch  an  uneafinefs  of  Mind, 
 under  which  a  Man  knov/s  not  which  way  to 
 turn,  and  is  afraid  of  finning  on  either  fide ; 
 whether  this  Fear  be  juft  and  rational,  or 
 whether  it  be  groundlefs,  and  proceed  only 
 from  want  of  Information.  Others  by  Per- 
 plexity underltand  fuch  an  Eftate,  in  which 
 a  Man  cannot  determine,  or  take  either  fide 
 without  Sin,  whether  he  is  fenfible  of  it  or 
 not. 
 
 Perplexity,  taken  in  the  former  Senfe,  is 
 very  common  ^  but  it  always  arifes  from  the 
 Error  of  the  Party,  in  judging  that-  to  be 
 finful  which  is  not  fo,  as  I  hope  to  make 
 appear  hereafter.  But  tho'  I  look  on  this 
 Sqii^q  to  be  the  more  Natural,  yet  the  Ob- 
 jedion  here  recited  is  built  on  the  latter 
 
 Senfe. 
 
Chap.  IX.         e?/CoNsciENCE.  22I 
 
 Senie.  And  in  this  latter  Senfe,  Perplexity 
 is  indeed  impoflible  as  theObjedion  fuppofcs. 
 For  if  it  were  thus  poflible,  the  Confequence 
 mult  be,  that  Sin  would  become  abiblutely, 
 and  in.  all  refpefts  inevitable,  which  it  never 
 can  be :  Nay,  it  would  become  inevitable 
 not  only  in  Fadl,  but  in  Law  and  Righto 
 The  Party  would  be  under  an  Obligation  of 
 committing  it,  which  is  abfurd  and  ridicu- 
 lous. 
 
 So  that  there  is  always  a  Medium  between 
 the  two  Extremes,  with  which  at  any  time 
 we  find  our  felves  ftraitned,  and  by  taking 
 this  middle  Courfe  we  may  avoid  them  both. 
 For  Inftance,  In  the  Cafe  which  the  Oi^jedi- 
 on  propofes,  the  Party  might  undeceive  him- 
 felf,and  come  to  the  knowledge  of  the  Truths 
 for  I  take  it  for  granted,  that  the  Error 
 is  not  invincible,  or  involuntary  :  Were  it 
 fo,  the  Adion  which  proceeds  from  it  could 
 not  be  finful  •,  and  this  alone  would  overturn 
 the  Objeftion. 
 
 But  if  the  Error  be  neither  invincible, 
 nor  involuntary,  the  Party  may  extricate 
 himfelf  from  it,  and,  by  confequence,  is  not 
 properly  ferplex'd.  For,  as  I  obferved  be- 
 fore, a  Man  is  then  only  in  a  State  of  Per- 
 plexity, when  he  finds  himfelf  fo  prefs'd  by 
 two  contrary  Obligations,  that  he  cannot 
 fatisfie  the  one,  without  being  deficient  in 
 the  other.  But  in  the  Cafe  now  fuppofed, 
 one  of  the  Obligations  being  grounded  on 
 Error,  may  be  defeated,  and,  confequently,. 
 will  prefs  no  longer,  if  the  Party  Ihall  refcue 
 himfelf  from  this  Error,  and  fliall  open  his 
 Eyes  to  the  Truth. 
 
 This 
 
222  Of  the  Duties  Book  II. 
 
 This  is  very  eafie  to  be  faid  (as  fomc 
 perhaps  may  ftill  objea,)  but  not  fo  eafie  to 
 be  practised ;  for  how  fhall  a  Man  free  him- 
 felf,  if  he  does  not  fo  much  as  know  that  he's 
 in  a  Miftake  ?  Indeed,  he  knows  it  in  the 
 firft  kind  of  Perplexity  here  defcrib'd,  be- 
 Cjaufe  he  fees  two  contrary  Obligations,  and 
 yet  is  at  a  lofs  which  to  follow ;  but  he  does 
 not  know  it  in  the  fecond  kind  of  Perplexi- 
 ty. For  under  this,  he  proceeds  bona  fide^ 
 as  his  Error  leads  him.  And  how  is  it  pof- 
 /ible  he  fhould  rid  himfelf  of  an  Error  which 
 jie  takes  for  Truth  and  Certainty  ? 
 
 I  anfwer,  that  this  Objedion  rs  capable  of 
 two  meanings :  Either  it  may  fignifie,  that 
 in  the  Cafe  propofed  'tis  very  difficult  for 
 the  Party  to  be  undeceiv'd  ^  or  it  may  figni- 
 fie, that  this  is  not  only  difficult  but  impof- 
 lible.  ^ 
 
 If  it  be  meant  in  the  latter  fenfe,  it  is  a 
 MiHake  *,  for  'tis  never  impoffible  to  fet  our 
 felves  right,  and  to  obtain  the  Knowledge  of 
 a  Truth,  of  which,  before,  we  were  Igno- 
 rant. This  which  happens  on  fo  many  Oc- 
 cafions,  will  be  eafily  confefled  to  be  pol^ 
 fible. 
 
 If  it  be  meant  In  the  former  Senfe,  it  af- 
 firms nothing  at  all :  For  Perplexity  does  not 
 eonfift  in  fucn  a  diitraction  between  two  in- 
 terfering Obligations,  as  that  'tis  difficult  to 
 find  a  Medium,  or  an  Expedient  of  viola- 
 ting neither  ^  but  it  fuppofes,  that  there  is 
 ^  not  only  a  difficulty,  but  even  an  impoffibi- 
 lity  of  finding  fuch  a  Medium,  or  Expedi- 
 ent :  Which  not  being  fo,  the  Objection  va- 
 nifhes  of  its  own  accord. 
 
 CHAR 
 
Chap.  X.        of  Conscience.  23  j 
 
 V  ..11  I         ■  ,,«.,— . 
 
 CHAP.    X. 
 
 Which  of  the  two  if  the  greateji  Simier^ 
 he  that  aUs  againfl  the  Motions  of  an 
 erroneous  Confcience^  or  he  that  aUs  in 
 conformity  to  them* 
 
 THO'  this  Queftion  may  feem  rather  cu- 
 rious than  neceflary,  yet  becaufe  it  is 
 fometimes  of  real  ufe,  I  fhall  not  fcruple  to 
 ftay  one  Moment  upon  the  Confideration 
 of  it. 
 
 I  have  already  evlnc'd,  that  when  the  Con- 
 fcience  is  engaged  in  fome  certain  Errors,  a 
 Man  Sins  either  in  adding  againft  its  Sugge- 
 ftions,  or  in  conforming  to  them.  The  Que- 
 ftion is,  Which  of  thefe  two  Sins  is  the  more 
 heinous  ? 
 
 The  Author  of  the  Philofophkal  Commenta- 
 ry feems  to  maintain,  that  the  firft  is  always 
 fo.  But  it  is  evident,  in  my  Opinion,  that 
 this  cannot  be  a  general  Rule :  It  mull  be 
 confefs'd,  that  what  he  fays  does  indeed  hap- 
 pen in  fbme  Cafes :  Thus,  for  Inftance,  none 
 will  difpute  but  that  a  Papift,  who  believing 
 Tranfubftantiation,  Ihould  apply  the  Confe- 
 crated  Hofi  to  thofe  horrid  and  abominable 
 Ufes  which  are  mention'd  by  fome  Modern 
 Authors,  but  which  I  dare  not  fo  much  as 
 defcribe,  would  Sin  in  a  far  more  grievous 
 manner,  than  another  Papift,  who  fhould 
 pray  to  God  for  the  Souls  in  Purgatory: 
 Nay,  I  readily  acknowledge,  that  thefe  two 
 Sins  would  bear  no  manner  of  Proportion  to 
 each  other. 
 
 But 
 
224  Of  the  Duties  BooklL 
 
 —  ,  .-.-1  —  ■  — .    .        -  ■  ■  . 
 
 ;,.,       But  then^  in  another  Cafe,  who  willpre^  ^ 
 tend  that  the  Jews  did  not  commit  a  greater  j 
 Sin  beyond  allComparifon,  in  crucifying  our  ^ 
 Saviour,  than  they  could  have  committed  b^ 
 tranfgrefnng  the  Traditions  of  theirFat-hers^ 
 as,  forlnftance,  byufing  the  fame  Knife  in 
 cutting  Meat  and  Cheefe  ? 
 
 It  is  not  therefore  abfolutely  true,  that  the 
 Sins  of  one  of  thefe  Orders  are  always  greater 
 than  thofe  of  the  other  :  Sometimes  they  are,  \ 
 ajid  at  other  times  they  are  not.  But  fome 
 will  fay,  may  we  not  find  out  a  certain  Rule, 
 which  fhall  precifely  inform  us  in  what  Cafes 
 it  thtis  happens  ?  I  take  this  to  be  very  dif- 
 ficult ^  becaufe,  indeed,  the  vitioufnefs  of 
 Actions  depends  on  many  particular Circum- 
 ilances,  which  m^y  be  fo  differently  com- 
 bined, that  they  cannot  well  be  brought  un= 
 der  any  fettled  Rule  and  Standard. 
 
 The  Cafuifls  who  have  handled  this  Que- 
 ftion,  as  Vafquez.-,  Sanches^  BaldeUl^  and  fome 
 others,  reply,  that  the  whole  matter  de- 
 pends on  the  weight  and  importance  of  the 
 two  Precepts,  one  of  which  is  really  violated, 
 and  the  other  fuppofed  to  be  violated.  They 
 lay,  for  Example,  that  he  who  knowing  the 
 Precept  againft  an  officious  Lie  to  oblige  on- 
 ly under  the  pain  of  a  Venial  Sin,  Ihall  lie  to 
 fave  the  Life  of  his  Neighbour,  Sins  only 
 venially  :  Whereas,  on  the  other  fide,  he,- 
 who  believed  falfly,  that  an  olHcious  Lie  was 
 innocent  and  allowable,  would  Sin  mortallyy 
 fiiould  he  refufe  to  lie  on  the  fame  account  v 
 becaufe  he  is  oblig'd  under  the  pain  of  a  mor- 
 -  tal  Sin  to  preferve  his  Neighbours  Life,  and 
 to  ufe  all  innocent  endeavours  for  that  pur- 
 pof^.  But 
 
Chap.  X.         of  Conscience.  2  2 
 
 But  now^befides  that  this  Rule  is  built  up- 
 on a  Diftindiori  which  we  can.  by  no  means 
 admit  of,  in  the  Senfe  in  which  it  is  under- 
 ftood  by  thefe  Authors,  (as  I  have  fhewn  in 
 another  Work  )  it  cannot  fully  fatisfy  the 
 expectation  of  the  Readers^  for  what  if  the 
 Sin  be  Venial,  or  Mortal  both  ways  ? 
 
 For  my  own  part,  I  am  perfwaded,  that 
 there  can  be  no  infallible  Rule  eftablifh'd  in 
 this  matter.  Myreafon  is,  becaufe  the  good 
 and  evil,  of  our  Actions  does  not  only  de- 
 pend on  thefe  two  Circumftances,  the  erring 
 or  not  erring,  as  to  Law  and  Juflice,  the. 
 following,  or  not  following  the  Didates  of 
 Confcience.  It  depends  likewife  upon  many 
 others,  foine  of  which  may  be  of  fuch  a  Na- 
 ture as  to  aggravate  more  than  thefe  twt), 
 which  alone  are  conlider'd. 
 
 All  that  could  reafonably  be  defired  is^ 
 that  we  would  determine  which  of  thefe  Sins 
 is  the  greater  in  it  felf,  and  independently 
 from  all  other  Circumftances  *,  either  that 
 Contempt  which  is  fhewn  to  theSuggeftions 
 of  Confcience,  and  even  to  the  Authority  of 
 God,  by  him  who  does  an  Adion  with  a  felfe 
 Opinion  of  its  being  forbidden^  or  that  neg- 
 ligence which  appears  in  theCondudt  of  him, 
 who  having  not  ufed  fufficient  care  to  inform 
 himfelf  of  his  Duty,  is  fallen  into  fuch  an 
 Error  as  makes  him  judge  an  evil,  or  indif- 
 ferent Adion  to  be  good. 
 
 But  I  cannot  think  even  this  Decilion  to 
 be  polTible  ^  becaufe  either  of  thefe  two  Sins 
 maybe  fmaller  or  greater,  almoft  to  infinite 
 degrees.  The  greatnefs  of  the  firft  depends 
 ehiefly  on  the  ^Motive  by  which  the  Party 
 
 P  i^S 
 
2  2^  Of  (he  Duties  Book  II. 
 
 is  induced  thus  to  act  againfl  his  Confcience : 
 The  more  prefTing  this  Motive  is  in  it  felf, 
 the  lefs  the  Sin  in  proportion  ^  and,  on  the 
 contrary,  the  Sin  is  the  more  heinous,  as 
 the  Motive  is  lefs  conilderable. 
 
 It  likewife  depends  on  the  Opinion  which 
 the  Party  has  of  the  greatnefs  of  the  Sin  j 
 for  the  more  heinous  he  judges  it  to  be,  the 
 more  abominable  it  is  for  him  to  venture  on 
 the  Commifnon. 
 
 The  Greatnefs  of  the  Second  depends  on 
 feveral  different  things.  As,  firft,  on  the 
 eaiinefs  or  difficulty  of  obtaining  Informa- 
 tion. Secondly,  on  the  Efforts  which  the 
 Party  has  made,  or  has  not  made,  to  this 
 purpofe.  Thirdly,  on  the  Importance  of 
 the  Subjeft  about  which  he  ought  to  inform 
 fiimfelf  Fourthly,  on  the  Knowledge,  or 
 Senfe,  which  he  has  of  this  importance. 
 
 Since  thefe  Conliderations,  with  others 
 the  like,  which  might  be  added,  may  ex- 
 tremely diverfifie  thefe  two  Sins,  and  almoffc 
 infinitely  inhance  or  abate  the  Evil  adhe- 
 rent to  them,  it  is  manifelt,  that  no  Rule 
 can  be  aifigned  which  fhall  enable  us  to  pro- 
 nounce with  certitude  of  their  comparative 
 Enormity. 
 
 So  that  the  only  juft  and  proper  Queftion, 
 would  be  to  ask,  Which  of  the  two,  either 
 this  Negligence,  or  this  Contempt,  confi- 
 dered  in  their  kind,  and  abftrading  froni 
 all  things  elfe,  is  the  more  criminal  ?  The 
 Queition  thus  propofed  may,  I  think,  be 
 eafily  refolved:  The  Contempt  is  the  greater 
 Sill  ^  it  is  a  Sin  of  Com.miffion :  It  is  more 
 deliberate  than  the  Negled.    The  Affront 
 
 it 
 
Chap.Xi.        c?/ Conscience.  227 
 
 it  offers  to  God  is  more  direft  and  formal : 
 And  thus  it  appears  to  have  fomewhat  more 
 heinous  and  aggravating  in  its  Nature. 
 
 But  after  all,  to  fay  this  and  no  more,  is 
 to  lay  very  little  \  becaufe,  as  I  have  al» 
 ready  obferved,  the  greatnefs  of  Sins  adu- 
 ally  committed  depends  much  lefs  on  this 
 abftraded  Confideration,  than  it  does  on  the 
 particular  Circumftances  with  which  the  A« 
 dion  is  attended. 
 
 CHAP.    XI. 
 
 The  Confciertce  ought  to  judge  peremptori^ 
 ly^  and  without  Hejitation, 
 
 WHat  has  been  offer'd  may  fufnce  as  to' 
 the  firft  Condition  required  m  ma- 
 king a  Good  Judgment.  If  s  time  to  pafs  on  to 
 the  Second,  which  is  of  very  great  impor- 
 tance :  This  confifts  in  judging  peremptorily 
 or  decilively,  without  hefitation  or  referve : 
 Take  away  this  fecond  Condition,  and  the 
 firft  will  appear  defedive.  Let  us  fuppofe 
 an  Adionto  be  lawful  and  innocent  in  it  felf: 
 Let  us  fuppofe  a  Man  not  to  know  that  it  is 
 fo,  and  yet  to  venture  upon  it.  How fo ever 
 innocent  this  Adion  may  be  in  its  own  Na- 
 ture, it  is  criminal  to  the  Party,  becaufe  he 
 does  it  without  alTurance,  and  under  fuf- 
 pence.  Su  Paul  has  inftruded  us  in  this 
 Maxim:  Let  every  Man^  (fays  he)  ^^  fi'^Hy  Kom.w. 
 perfwaded  in  his  own  Mind,  And  a  little  after,  5. 
 He  that  doubt eth  is  damned  if  he  eat^  becaufe  v^rf,  2V' 
 
 F    2  hi 
 
28  Of  the  Duties  Book  11^ 
 
 he  eateth  not  of  Faith  ^  for  whatfoever  is  not  of 
 faith  is  Sin. 
 
 We  are,  therefore,  by  no  means  to  pro- 
 ceed to  Adion  while  we  doubt  of  the  Good- 
 nefs,  of  at  leaft,  while  we  doubt  of  the  In* 
 nocence  of  what  is  to  be  done.  We  ought  to 
 have  a  certain  AfTurance  in  this  refped  *,  but 
 then  what  kind  of  Certainty  is  here  requir'd  ? 
 This  is  a  Point  which  it  highly  concerns  us 
 to  adjufl,  and  we  cannot  do  it  with  too 
 much  care  and  exa^inefs. 
 
 There  are  feveral  Species  of  Certainty  : 
 There  is  the  Certainty  of  Divine  Faith,  the 
 Certainty  of  Human  Faith,  Phyfical  Certain- 
 ty,  and  Metaphyfical.     The  Certainty  of 
 Divine  Faith  is  that  which  we  have  of  fuch 
 things  as  we  know  God  has  revealed.    The 
 Certainty  of  Human  Faith  is,  that  which  a- 
 rifes  from  the  uniform  teftimony  of  fo  many 
 unfufpeaedPerfons,  that  'tis  alike  impoflible 
 thefe  Perfons  fhould  be  deceived  themfelves, 
 or  fhould  have  an  intention  of  deceiving  us. 
 'Tis  thus,  that  Men  who  have  never  been  iw 
 France^  or  Italy^  are  allured  that  in  thofe 
 Countries  there  are  two  fuch  Cities  as  Paris 
 and  Rome.    Phyfical  Certainty  is  that  which 
 arifes  from  the  Reports  of  Senfe  •,  and  thus 
 I  am  affur'd  that  1  fee,  or  feel.    Metaphyfical 
 Certainty  belongs  to  things  of  the  highcft 
 Evidence  ^  fuch  as  the  following  Truths,  It 
 is  impojjlhle  for   the  fame  thi?7g  to  he  and  not 
 to  he  at  the  fame  time  :  I  think  '-,  therefore^  I 
 exlfl. 
 
 'Tis  agreed,  that  we  are  not  to  look  for 
 Metaphyfical  Certainty  in  Moral  things  '^  the 
 Subject  is  not  capable  of  it.    Phyfical  Cer- 
 tainty 
 
Ghap.  XL        ^/Conscience.  229 
 
 tainty  we  may  have  as  to  fome  matters  of 
 Fad  •,  but  belides,  that  we  cannot  have  it  as 
 to  all,  nor  even  the  greateil  part  of  thofe 
 which  are  necedary  to  be  known,  'tis  impof- 
 iible  to  obtain  this  in  regard  to  matters  of 
 Law,  upon  which,  notwithftanding  the 
 Doubts  and  Queftions  of  Confcience  ufually 
 turn.  I  affirm  the  fame  of  Human  Faith : 
 this  may  aflure  us  of  a  fmall  number  of  Fads, 
 but  not  of  very  many,  much  lefs  of  all  ^  and 
 then  as  to  Law  and  Equity,  it  is  wholly  un- 
 concerned. 
 
 Lafliy,  we  have  the  Certainty  of  Divine 
 Faith,  with  refped  to  fome  General  Truths  ^ 
 as,  for  Inllance,  That  'tis  our  Duty  to  love 
 God  and  our  Neighbour*,  that  lying  and 
 ftealing,  Murther  and  Adultery,  are  criipi- 
 nal  Adions :  But  'tis  very  rarely  that  we 
 have  it  in  refped  of  what  we  ought  to  do  oa 
 any  particular  occallon,  becaufe  the  Circum- 
 ftances  may  change  the  Nature  of  Adions, 
 and  what  is  lawful  at  one  conjundure,may  be 
 finful  at  another.  Thus  God  having  not  re- 
 vealed to  us  how  we  ought  to  proceed  in 
 each  Occurency,  'tis  plain  we  have  not  al- 
 ways that  Certainty  which  is  infeparable 
 from  Divine  Faith. 
 
 So  that,  were  there  only  thefe  four  Spe- 
 cies of  Certainty,  it  would  feldom  happen 
 that  we  could  have  any  one  of  them,  and, 
 confequently,  that  we  could  ad*,  which 
 muft  throw  us  into  a  continual  Perplexity. 
 For  which  reafon,  befides  the  four  here  men- 
 tioned, a  fifth  Species  has  been  acknowledged, 
 which  we  may  tQrm  Morale  taking  this  Word 
 in  another  Senfe  than  when  applied  to  that 
 
 P  3  Species 
 
sgo  Of  the  Duties  Book  II. 
 
 Species  of  Certainty  which  I  call  Human 
 Faith. 
 
 •  I  confefs  it  is  differently  pxplain'd  by  feme 
 Authors  :  Thus,  for  Inftance,  Antonint^  of 
 Florence ^  and  M.6'e;7ef,  by  whom  he  is  cited, 
 JTr,!.  c.  3.  affirm,  that  Moral  Certainty  does  not  defend  up^ 
 on  Evident  and  Demonflrative  Knowledge^  hut 
 only  tifon  fuch  as  is  probable ^  and  which  inclines 
 -us  to  embrace  one  Opinion  rather  than  the  contra" 
 ry*  But  this  Explication  confounds  Proba- 
 bility with  Certainty,  and  may  likewife  pro- 
 duce very  terrible  Confequences,  as  I  hope 
 to  evince  in  the  proper  place. 
 
 For  my  own  part,  I  believe  that  the  Mo« 
 ral  Certainty,  which  is  fuificient  in  order  to 
 our  ading  wifely  and  innocently,  requires 
 two  things.  Firlt,  That  we  have  no  Rea- 
 ibn  or  Argument  or  the  other  fide,  or,  at 
 leaft,  none  but  fuch  the  weaknefs  and  fallity 
 of  whick  v\re  plainly difccrn.  Secondly,  That 
 thePerfv/afion  \vhich  we  embrace  be  ground-- 
 ed  upon  folid  Reafons,  and  fuch  as  we  think 
 do  not  admit  of  any  probable  Objedion. 
 
 The  firlt  of  thefe  Confiderations  is  necef- 
 fary.  For  if  there  be  Reafons  on  the  other 
 iide  which  appear  confiderable,  and  about 
 which  v/e  are  not  fully  fatisfied,  we  may  fear 
 that  they  are  good  and  Iblid,  and,  confe- 
 quently,  that  we  are  in  the  wrong  if  we  do 
 not  yield  to  them  •,  which  is  inconfiflent 
 with  the  Notion  of  Certainty.  But  when 
 v/e  fee  no  reafon  on  the  oppollte  fide,  or 
 when  perceiving  any  one,  we  at  the  fame 
 time  difcern  that  it  is  built  on  a  falfe,  or 
 uncertain  Foundation,  we  are  juflly  confirm-- 
 <sd  beyond  fafpicion  or  doubts 
 
 laf^ 
 
Chap.  XI.  e/ Conscience.  231 
 
 I  affirm  the  fecond  Condition  to  be  no  lefs 
 neceflary.    If  the  Reafons  which  we  have  to 
 be  perfwaded  of  any  thing  abfolutcly  deter- 
 mine the  Mind,  if  we  fee  nothing  that  defeats, 
 or  even  that  impairs  and  weakens  them,  tho' 
 otherwife  they  are  not  demonftrative,  and 
 tho',    ftncilly  fpeaking,  it  is  not  impolTible 
 but  they  may  have  fome  defed:  which  we  can- 
 not difcover,  and  of  which  we  entertain  not 
 the  leaft  fufpicion  *,  in  this  Cafe  we  lay  afide 
 all  Doubt,  and  are  in  poITeflion  of  that  Spe- 
 cies of  Certainty  which  is  termed  Moral,  and 
 which  tho'  inferior  indeed  to  the  four  above- 
 mention'd,  yet  is  the  utmofl  we  can  obtain, 
 in  regard  to  an  infinite  multitude  of  Qiie- 
 jftions. 
 
 For  Example,  a  Man  is  accufed  of  com- 
 mitting a  Murther :  It  appears  that  fame 
 Days  before  the  Commiflion,  the  Accufed 
 had  a  Quarrel  with  the  Deceased  :  Two  un- 
 exceptionable Witnefles  depofe,  that  they 
 faw  him  do  the  Faft :  He  pleads  Guilty ; 
 and  we  have  not  the  leaft  fufpicion  to  the 
 contrary.  Is  there  not  good  reafon  that  this 
 Fad  fhould  pafs  for  certain  ?  Yet  is  it  not 
 reducible  to  any  one  of  the  four  Species  of 
 Certainty  firft  recited,  and,  abfolutely  fpea- 
 king, it  may  be  falfe?  'Tis  very  pofTible,  the 
 Accufed  Perfon  may  be  innocent,  he  may  be 
 weary  of  Life,  and  in  the  number  of  thofe 
 whom  the  Civil  Law  ftyles  Perire  volemes^ 
 theWitneffes  may  depofe  falfly,  &c.  So  that 
 our  Certainty,  in  this  Cafe,  is  not  total  and 
 perfed^  yet  it  is  fufficient  to  exclude  all 
 Doubt,  and  the  wifeft  of  Men  would  defire 
 no  more  on  the  prefent  Occafion. 
 
 P  4  But 
 
232  Of  the  Duties  BookIL 
 
 But  here,  fome  will  be  fure  to  fay,  that 
 this  is  indeed  enough  in  matters  of  Fad^  and 
 in  all  thofe  things  the  certain  knowledge  of 
 which  is  abfolutely  impoflible  ^  but  that  'tis 
 by  no  means  fo  with  regard  to  the  Divine 
 Law,  whether  Natural,  orPofitive,  iffuffi- 
 ciently  revealed.  For,  fince  I  confefs  that 
 this  Certainty  does  not  exclude  all  ppflibility 
 of  the  contrary  ^  let  it  be  fuppofed  that 
 what  we  look  upon  as  certain,  is  falfe,  and 
 that  the  Adion  which  we  doubt  not  to  pro- 
 nounce innocent,  is  really  fmful :  This  Sin 
 jfhall  be  imputed  to  us  ^  becaufe  the  Igno- 
 rance whence  it  fprings  is  not  involuntary  or 
 infuperable.  And  if  the  Certainty  of  which 
 we  are  fpeaking  leaves  room  for  Imputation, 
 who  can  pretend,  that,  ia  thefe  refpeds  it  is 
 fufficient  ? 
 
 I  have  no  other  Reply  to  make  to  this  Ob- 
 jedion,  than  what  I  formerly  made  to  one 
 of  the  fame  Nature.  I  confefs  that  this  Cer- 
 tainty is  not  fufficient  in  an  abfolute  Senfe. 
 I  confefs  that  God  might  impute  to  us  as  fin- 
 ful,  the  Adions  which  we  perform  in  the 
 bare  virtue  of  it^  but  fince  the  Divine  MerCy 
 and  Goodnefs  is  infinite  beyond  all  Concep- 
 tion, and  fince  we  are  under,  if  not  an  abfo- 
 lute impoffibility,  yet  at  leaft  an  extreme  dif- 
 ficulty of  obtaining  any  higher  affurance  in 
 a  multitude  of  Cafes,  we  have  reafon  to  be- 
 lieve that  God  will  accept  of  thi§,  and  will 
 demand  nothing  farther  of  us. 
 
 I  fay,  I  am  not  inclined  to  think,  that  God 
 will  lay  this  defed  to  our  Charge,  whatever 
 it  be  ^  and  yet  fhould  he  do  fo,  which  \  will 
 not  here  difpute,  I  look  upon  it  as  one  of  th^ 
 
 leaft 
 
Chap.  XL  (?/ Conscience.  255 
 
 ieaft  of  thofe  Sins  from  which  the  holiefl 
 Perfons  are  not  exempted,  and  the  remifTion 
 of  which  is  always  obtain'd  by  a  General 
 Repentance. 
 
 Hovv^ever,  I  am  very  fenfible  that  the  mat- 
 ter which  I  have  endeavour'd  to  illuftrate  in 
 this  Chapter  is  of  the  utmoft  nicety  and  ten- 
 dernefs.  Nay,  I  do  not  queftion  but  that 
 the  greateft  part  of  my  Readers  will  be  dif- 
 fatisfied  with  what  I  have  offer'd  upon  it.  I 
 am  perfwaded,  that  fome  will  blame  me  for 
 requiring  too  much  Certainty,  and  others 
 for  taking  up  with  too  little.  And  being  a- 
 ware  of  this  Event,  I  would  have  done  as 
 moft  Authors  do,  I  would  have  pafTed  over 
 the  Difficulty  as  unobferv'd,  an  Artifice 
 which  perhaps  very  few  Perfons  might  have 
 difcovered  \  I  fay,  I  would  have  taken  fiich 
 a  Courfe  if  I  had  thought  I  could  honeftly  do 
 it,  and  if  what  I  have  here  delivered  had 
 not  appeared  to  me  abfolutely  neceflary,  for 
 the  clearing  up  of  the  Subjed,  and  as  an  In- 
 trodudion  to  what  1  fliall  propofe  hereaf- 
 ter. 
 
 1  have  only  one  Requeft  to  make  to  each 
 Order  of  Readers,  who  fhall  difapprove  of 
 what  I  have  faid  in  this  Chapter.  I  defire 
 thofe  who  may  think  that  I  infill  upon  too 
 great  Certainty,  to  fufpend  their  Judgment 
 till  they  have  read  what  I  fhall  offer  on  the 
 Subjedt  of  Probability,  where  they  will  find, 
 that  this  alone  cannot  afford  us  fufficient 
 Grounds  to  ad  with  a  fafe  Confcience. 
 
 And  as  for  thofe  who  may  objed,  that  I 
 am  contented  with  too  little  Certainty,  I 
 dciire  them  to  inform  mc  how  'tis  poffible  xo. 
 
 have 
 
234  Of  the  Duties  Book  II? 
 
 have  more,  in  refpefl:  of  all  the  Queflions 
 v;hich  Confcience  is  engaged  to  decide.  Let 
 them  make  the  Experiment  upon  any  one  of 
 thefe  Queftions,  as,  on  that,  for  inftance, 
 which  relates  to  the  precife  Quantity  of  Alms 
 in  all  the  feveral  jundures  ariiing  from  the 
 differ ert  Combinations  of  the  particular  de^ 
 gree  of  NecelTity,  as  well  in  the  Party  to  be 
 relieved,  as  in  other  Poor  who  may  want 
 what  he  receives,  and  of  We-^lth,  or  other 
 means  of  Afllitance,  in  the  Giver.  If  they 
 apply  themfelves  carefully  to  determine  this 
 Cafe  in  its  full  extent,  and  to  evince  it  with 
 a  greater  degree  of  Certainty  than  what  I 
 require,  I  hope  they  v/i;l  acknowledge,  that 
 if  I  am  miftaken  in  the  Point,  my  miftake 
 has  fome  title  to  their  Favour. 
 
 I  am  obliged  to  reply  to  another  Objedion 
 which  may  be  urged  againft  me.  In  ftating 
 the  Nature  of  Certainty,  I  have  made  it  re- 
 guifite,  not  that  the  Reafons  fhould  be  good 
 and  folid  in  themfelves,  but  that  they  fhould 
 appear  fo  to  us.  Many  will  be  offended  at 
 this^  becaufe  indeed  the  falfeft  Reafons  ap- 
 pear folid  to  fome  Capacities,  for  want  of 
 Penetration  and  Light.  And  therefore,  in- 
 ftead  of  Reafons  which  appear  folid,  they 
 would  have  me  infift  upon  fuch  as  are  really 
 fo. 
 
 But  I  have  two  things  to  return  in  Anfwen 
 Firit,  That  to  require  fuch  Reafons  as  are 
 truly  fubftantial,  is  to  pretend  to  decide  the 
 Queftion,  but  to  leave  it  wholly  undeter- 
 mined. For  how  Oiall  he  to  whom  a  Reafon 
 appears  ftrong  and  convincing,  difcover 
 whether  it  be  properly  fo  in  it  felf  ? 
 
 We 
 
Chap.  Xn.       of  CoNSciENCEo  Q55 
 
 We  muft,  therefore,  be  fatisfted  with 
 things  as  they  appear  to  us :  but  I  add,  in 
 the  fecond  place,  that  when  I  fpeak  of  that 
 which  appears  to  us,  I  do  not  mean  that 
 which  appears  at  firft  fight,  or  that  which 
 appears  to  a  Mind  poflefTed  with  Prejudice 
 and  Error  *,  I  mean  that  which  appears  to  a 
 Man  who  has  done  all  that  he  was  able,  and 
 all  that  he  was  bound  to  do,  for  his  own  In- 
 formation. So  that  the  Judgment  which  we 
 ought  to  make  of  this  Certainty  depends 
 much  lefs  on  that  impreflion  which  the  Rea- 
 fons  and  Arguments  make  upon  our  Mind, 
 than  on  that  Teftimony  which  the  Mind 
 gives  it  felf,  of  having  faithfully  and  diligent- 
 ly examin'd  them,  and  having  omitted  no 
 means  of  Inftruftion  which  were  in  its  own 
 Power. 
 
 CHAR    xir, 
 
 What  vpe  are  to  doy  when  we  cannot  come 
 to  a  Certainty.  Six  Conditions  under 
 which  we  may  find  ourfelves, 
 
 THofe  few  who  will  admit  what  I  have 
 faid  in  the  laft  Chapter,  and  will  believq 
 that  precife  degree  of  Certainty  which  I  have 
 there  defcrib'd  to  befufficient,  will  yetob= 
 jed  one  thing,  which,  I  confefs,  is  very  true. 
 It  is,  that  we  cannot  always  obtain  this  Cer- 
 tainty which  I  require.  They  will  ask, 
 therefore,  How  we  are  to  proceed,  in  de- 
 fed 
 
3^  Of  the  Duties  Book  II. 
 
 fed  of  it  ^  which  is  highly  worth  our  Con- 
 fidcration. 
 
 In  order  to  this,  it  muft  be  obfervM,  that 
 when  any  Queftion  is  put  to  us,  whether 
 by  others,  or  by  our  felves,  there  are  Six 
 different  States  in  which  we  may  find  our 
 ftlves,  as  to  the  giving  an  Anfwer  ^  a  State 
 of  Ignorance,  of  Doubt,  of  Sufpicion,  of 
 Opinion,  of  Scruple,  and  of  Certainty. 
 
 We  are  in  Ignorance^  not  only  when  the 
 Queftion  efcapes  our  apprehenfion,  and  when 
 the  Terms  of  which  it  is  compofed  excite  no 
 Idea  in  our  Mind  ^  but  likewife  when  un- 
 derftanding  the  Queftion,  we  fee  nothing  that 
 can  determine,  or  encline  us  either  way- 
 Thus  if  we  fhould  be  ask'd,  Whether  the 
 ISJumber  of  Angels  is  even  or  odd?  Whether 
 the  Medows  in  Japan  will  produce  more  or 
 fewer  Blades  of  Grafs  this  Year  than  the  laft? 
 Whether  he  who,  at  the  beginning  of  the 
 prefent  Month  was  Emperor  of  China^  be 
 now  living  or  dead,  &c.  The  only  Anfwer 
 we  would  give  in  fuch  a  Cafe  is.  That  we 
 know  nothing  of  it. 
 
 Doubt  is  nothing  elfe  but  a  fufpenfion  of 
 the  Mind,  not  daring  to  determine  it  felf  ^ 
 either  becaufe  the  Reafons  Fre  and  Con  ap- 
 pear to  it  of  equal  Force,  or  becaufe  tho' 
 there  is  fome  inequality,  yet  this  is  not 
 thought  great  enough  to  determine  it,  or, 
 laftly,  becaufe  it  does  not  find  its  felf  fuffi- 
 ciently  informed,  and  therefore  believes, 
 that  there  are  Reafons  on  both  fides  which 
 it  is  unacquainted  with,  and  which  may  be 
 more  conliderable  than  thofe  which  offer 
 tliemfelves  to  its  Difcovery. 
 
 Sufjicion 
 
Chap.  XII.        (/Conscience.  ^37 
 
 Sufpicion  takes  place,  firft,  when  not  fee- 
 ing any  folid  Reafon  on  either  fide,  we  have 
 fome  flight  Conjedure  in  favour  of  one,  but 
 fuch  as  we  dare  not  rely  upon,  and  therefore 
 afford  it  very  little  regard.  Secondly,  When 
 the  Arguments  Pro  and  Con  feemalmoit  up- 
 on an  equality,  and  yet  there  is  fome  little 
 advantage  one  way  more  than  the  other. 
 
 By  Opinien  we  mean  the  determinate  Af- 
 fent  of  our  Mind  to  a  thing  propofed,  which 
 appears  to  be  grounded  on  very  cogent  and 
 probable  Arguments,  but  fuch  as  are  not 
 demonftrative.  We  yield,  in  this  Cafe,  yet 
 we  do  not  think  the  contrary  to  be  impolTH 
 ble*,  nor  are  we  without  all  fear  of  being 
 Miftaken. 
 
 We  are  in  a  Scruple^  when  having  good 
 and  folid  Reafons  to  determine  us,  we  are 
 yet  hindred  and  molefted  by  fome  petty  Con- 
 fiderations,  which  deferve  not  our  notice^ 
 and  which  we  ought  rather  to  defpife. 
 
 Laftly,  Certainty  is,  when  the  Mind  has  a 
 full  Convidion  of  the  Tnith  of  the  Judg- 
 ment which  it  pronounces. 
 
 I  have  nothing  farther  to  offer,  as  to  Cer- 
 tainty and  Ignorance,  Sufpicion  is  not  a  Sub- 
 jed  worth  our  particular  Enquiry :  We  may 
 make  the  fame  Judgment  of  that  as  ofBoubt^ 
 from  which  it  differs  little,  if  it  be  not  a 
 Species  of  it.  So  that  the  whole  Queftion  is 
 reduc'd  to  Douhty  Opinion  and  Scruple^  which 
 we  are  now  diftiadly  and  throughly  to  con* 
 iider. 
 
 C  H  A  P, 
 
jS  Of  the  Duties  BookIL 
 
 CHAR    XIII. 
 
 Of  Scruples,  HoTPP  they  differ  from  ten-' 
 dernefs  of  Confcience.  What  Courfe  we 
 are  to  take  to  be  delivered  from  them. 
 
 1  Begin  with  the  Cafe  of  Scruples,  as  well 
 becaufe  I  have  but  little  to  fay  upon  it,  as 
 becaufe  of  the  three  Eftates  or  Conditions 
 which  I  am  to  examine,  this  approaches  the 
 iiearefl  to  the  Certainty  but  now  mention'dv 
 lii  a  Word,  it  is  as  follows. 
 
 It  frequently  happens  that  v/e  have  folid 
 and  convincing  Reaibns  to  perfwade  us  that 
 an  Adion  is  good,  or,  however,  that  it  is 
 innocent.  A  nd  yet  we  dare  not  venture  up- 
 on it,  or  at  leaft,  we  do  it  with  trembling 
 ^nd  diffidence,  becaufe  we  fear  it  may,  m 
 ibme  refpect  be  criminal  ^  to  which  fear  we 
 are  difpofcd  by  fome  flight  and  miferable 
 Surmifes  which  deferved  not  the  leaft  Conli-^- 
 deration.  The  Reafons  which  produce  this 
 Apprehenfion,  or  the  Apprehenllon  excited 
 by  thefe  Reafons,  or  both  together,  compofe*. 
 that  which  ufually  paffes  under  the  Name  of 
 Scruple. 
 
 Scruples  proceed  commonly,  either  from 
 adefed  of  Knowledge,  or  an  excefs  of  Timi- 
 dity: Very  often  they  are  the  Effeds  of 
 Confbitution,  and  temperament  of  Bodyy 
 Melancholy,  in  particular,  is  too  fruitful  a 
 Mother  of  them. 
 
 Hence  it  appears,  That  Scruples  are  very* 
 different  things,  from  that  which  we  ftyle 
 tendernefs  of  Confcience.  Scrupulofity  is  nd' 
 taoxt  than  a  certain  weaknefsoftheSoui,c3u- 
 
,  Chap.  XIII,        cf  Conscience.  2J9 
 
 fing  the  flighteft  Reafons  to  flrike  upon  it, 
 and  to  fix  an  Impreffion.  Tendernefs  of  Con- 
 fcience  is  of  quite  another  Nature. 
 
 This  latter  is  concern'd  not  about  the 
 Reafons  wliich  diiTuade,  but  about  the  Evil 
 which  appears  in  the  Adion  we  decline.  If 
 this  Evil  be  great  and  notorious,  as  in  the 
 more  heinous  Sins,  a  Confcience  which  has 
 fcarce  any  degree  of  tendernefs  will  ilart  at 
 it.  When  the  Evil  is  but  fmall,  then  this 
 tendernefs  I  am  fpeakingofmovesus  to  avoid 
 it.  We  fee,  then,  a  tender  Confcience  is  that 
 which  tannot  bear  the  leaft  Inftance  of  Sin, 
 which  flies  and  detefts  all  appearance  of  Evil. 
 
 Whence  it  is  likewife  evident,  that  thofe 
 Sins  which  wound  a  tender  Confcience,  are 
 Sins  in  reality  •,  whereas,  thofe  which  excite 
 Scruples,  are  only  Sins  in  Imagination,  ^or 
 innocent  Adions  unaccountably  miftakea 
 for  Crimes. 
 
 Tendernefs  of  Confcience  is  highly  juft  and 
 reafonable  :  For  tho'  the  Sins  which  grieve 
 and  offend  it  are  but  fmall,  in  companion 
 with  thofe  which  we  term  enormous,  yet 
 they  are  ftill  great  in  themfelves,  as  difplea- 
 iing  God,  whofe  Majeily  is  infinite  and  in- 
 comprehenfible  ^  and  as  contrary  to  that 
 Purity  and  Perfedion  which  the  Honour  we 
 have  in  being  the  Sons  of  God,  and  Heirs 
 of  his  Kingdom,  engages  us  to  follow  after : 
 Whereas  Scruples,  on  the  other  fide,  are 
 moft  unjuft  and  unreafonable  ^  becaufe  they 
 incline  us  to  cfleem  that  as  fmfal,  which  is 
 ever  conHftent  with  the  pureft  Innocence. 
 
 All  Divines  are  unanimous.  That  when  2. 
 M3ni>  diihirbed  with  Scruples,  heouglitto 
 
 defpife 
 
2  45  Of  the  Da  ties  Book  1 1 
 
 defpile  them,  and  utterly  to  banifh  them 
 from  his  Mind.  The  Advice  is  good  and  fo- 
 lid  '^  yet,  before  it  be  put  in  pradice,  one 
 Confideration  ought  to  be  had,  which  is  of 
 the  laft  Importance  *,  and  that  is,  the  Party 
 ought  to  be  well  aiTur'd,  that  what  he  def- 
 pifes  is  a  Scruple  :  For  if,  by  Misfortune,  it 
 fhould  prove  a  real  and  juft  Argument,  he 
 would  commit  a  very  grievous  Sin  in  delpi- 
 ling  it,  and  inftead  of  ridding  his  Mind  of  a 
 Scruple,  would  voluntarily  extinguilh  the 
 Light  of  his  own  Confcience. 
 
 This  is  what  happens  but  too  frequently 
 in  the  World.  We  every  Day  meet  with 
 thofe  who,  upon  the  propofal  of  fuch  Truths 
 as  are  certain  and  cdnftant  in  themfelves, 
 but  oppofite  to  their  Lufts  or  evil  Habits,  re- 
 folve  never  to  think  on  them,  and  make  this 
 excufe  to  themfelves,  or  to  others,  that 
 they  are  unwilling  to  fill  their  Minds  with 
 Scruples,  and  to  difquiet  themfelves  without 
 Reafon  or  Foundation. 
 
 What  can  be  conceived  more  unjufi:,  of 
 more  imprudent,  than  this  way  of  Proceed- 
 ing? The  moft  clear  and  indifputable Truths 
 of  the  Gofpel  fhall  thus  pafs  for  trivial  Scru- 
 ples, which  Men  ought  to  defpife.  CJnder 
 the  pretence,  that  thefe  Truths  render  the 
 Parties  uneafy,  as  Scruples  do  thofe  who  la- 
 bour with  them  *,  they  may  imagine  that  they 
 may  confound  thefe  two  kinds,  which  have 
 only  this  effecl  in  common,  and  are  fo  very 
 different  in  all  other  Regards. 
 
 A  Scruple  is  a  light  and  feeble,  a  petty 
 ;^nd  contemptible  Reafon  ^  but  what  thefe 
 Perfons  mifcall  by  the  Name  of  Scruple,  and' 
 
 ti^eat 
 
 A 
 
Chap.Xill.         ^Conscience.  24; 
 
 treat  it  accordingly,  is  great  and  confidera- 
 ble,  of  very  high  Importance,  and  worthy  of 
 all  deference  and  refpedl :  And  therefore,  to 
 contemn  the  Latter  is  not  to  rid  our  felves 
 of  Scruples,  but  'tis  to  incur  wilful  Blindnefs  ^ 
 it  is  to  ftifle  the  Voice  of  Confcience,  and  to 
 plunge  our  felves  into  that  ftate  of  Spiritual 
 Obduration,  which  is  the  laft  degree  of  the 
 Soul's  Death  in  this  World,  and  the  dcepelt 
 Abyfs  into  which  it  can  fall  en  this  fide 
 Hell. 
 
 Therefore,  before  we  proceed  to  flight 
 any  thing  as  a  Scruple,  we  ought  to  be  well 
 alTured,  that  'tis  really  fuch.  But  how  is  it 
 poffible  for  us  to  be  thus  aflured  ?  Layman^  a 
 celebrated  Cafuift,  has  given  us  a  Rule,  by 
 which  he  pretends,  that  we  may  diitinguifh 
 whatever  truly  falls  under  this  Kame.  It  is^ 
 that  we  are  only  to  confidcr,  whether  we 
 diflike  and  condemn  that  in  others,  which 
 we  cannot  excufe  in  our  felves.  He  fays^ 
 Scrupulous  Perfons  are  only  fevere  upon 
 themfelves,  and  only  indulgent  towards  their 
 Neighbours  ^  whence  they  efleem  that  to  be 
 innocent  in  the  Adions  of  other  Men,  which 
 they  look  upon  as  criminal  in  their  own. 
 
 But  I  cannot  approve  of  this  Rule  :  Firfr, 
 Bccaufe  it  is  altogether  as  unufual,  as  Scruples 
 are  common.  Nothing  can  be  more  frequent 
 than  thefe  vain  Apprehenfions  :  Whereas^ 
 on  the  contrary,  nothing  is  more  rare,  than 
 to  allow  in  others  what  we  condemn  in  our 
 felves.  Moft  Men,  or  rather  all,  have  a 
 double  Notion  of  Morality,  the  one  ftrid^ 
 the  other  loofe :  They  judge  of  their  Neigh- 
 bours Condud  by  the  Former,  and  of  their 
 
 Q,  owa 
 
242  Of  the  Duties  Book  II. 
 
 own  by  the  Latter :  And  confequently,  were 
 the  Rule  here  proposed  juft  and  certain,  yet 
 it  could  on  very  few  Occafions  be  ufeful  and 
 ferviceable. 
 
 What  I  have  now  obferv'dhas  fo  much  the 
 lefs  Difficulty,  as  it  is  ufual  for  us  to  meet 
 ivithPerfoiis  who  are  conftantly  Scrupulous, 
 and  who  condemn  alike  in  themfelves  and 
 others,  many  things  that  are  very  innocent. 
 Every  Day  will  furnilh  us  with  fuch  Exam- 
 ples :  And  therefore,  the  faid  Cafuift's  Rule 
 could  never  inform  thefe  Perfons,  what  was 
 truly  a  Scruple,  and  what  was  not. 
 
 I  add  in  the  third  place,  that  'tis  very 
 poffible,  a  good  natur'd  Perfon  may  carry 
 his  Indulgence  too  far,  and  approve  in  others 
 what  is  really  blameable.  Upon  this  Suppo- 
 iition,  which  cannot  be  denied  me,  the  fiiid 
 good-natur'd  Perfon  muftefteemthat  in  him- 
 felf  to  be  but  a  vain  Scruple,  which  is  indeed 
 hisjuft  Apprehenfionand  fearofSin,  in  do- 
 ing what  is  unlawful.  Thus  the  Rule  by 
 which  he  was  govern'd  would  prove  falfe^  a 
 fnfficient  Evidence  that  it  is  not  infallible. 
 
 VafqueTi^  Az.or^  Sanches^  and  many  others, 
 give  us  a  fecond  Rule,  which  is  no  better 
 than  the  firft.  They  fay,  that  we  ought  to 
 look  upon  every  thing  as  innocent  which  is 
 not  evidently  fmful  *,  and  by  Confequence, 
 that  all  Fears  and  Sufpicions  againfl  the  La w- 
 fulnefs  of  any  Action  w^hich  are  not  ground- 
 ed upon  convincing  and  demonllrative  Rea- 
 fons  are  to  be  confider'd  as  idle  Scruples,and 
 to  be  defpifed  accordingly. 
 
 Nothing  can  be  more  falfe,  or  rather  more 
 pernicious  and  fatal,  that  this  Rule  ^  and  I 
 
 queltion^ 
 
Chap.  XIV.       e?/ Conscience.         ,        245 
 
 queflion,  whether  amongft  all  the  Abomina- 
 tions of  the  Cafuifts,  there  be  any  one  more 
 deteflablej  tho'  I  dont  remember  that  they 
 have  been  ever  cenfur'd  for  it. 
 
 It  may  very  eafily  happen,  or  tci  fpeak 
 properly,  it  happens  every  Day,  that  an 
 Adion  may  be  finful,  and  yet  not  only  illi- 
 terate Perfons,  but  even  learned  ProfeflbrS) 
 may  have  no  convincing  Reafon  to  condemn 
 it.  What  then  virould  be  the  Gonfcquence,  if 
 not  only  the  bcft  inform'd,  but  even  the  moft 
 ignorant  of  Mankind,  abandoned  themfelves 
 without  remorfe,  to  every  thing  that  dfd 
 not  feem  apparently  Criminal  ?  Into  what 
 ExceHes  of  Vice  and  Sin  muH  they  continual- 
 ly be  tranfported  ? 
 
 I  believe,  therefore,  that  there  is  no  other 
 certain  Mark  and  Charader  which  diftin- 
 guifhes  meer  Scruples  from  juft  Apprehen- 
 iions,  befides  the  Injuftice  of  the  Former, 
 and  the  Juftice  of  the  Latter.  I  believe  there 
 is  no  other  way  of  difcerning  between  them, 
 but  to  examine  their  Grounds  and  Reafons  ^ 
 at  leail,  this  is  the  only  way  that  I  know  of. 
 
 And  it  comes  recommended  with  a  parti- 
 cular Advantage,  in  that  'tis  very  proper 
 not  only  to  give  us  a  right  Underftanding 
 of  our  Scruples,  but  to  aflift  us  in  curings 
 and  in  defpifing  them  :  For  how  is  it  pofll- 
 ble  we  fhould  either  be  content  to  retain 
 them,  or  fhould  forbear  to  fcorn  and  deride 
 them,  had  we  but  a  diftind  view  of  their 
 Vanity  and  Falfhood,  which  upon  fuch  an 
 Examination  we  fhould  have  ?  So  that  we 
 have  no  other  care  to  take,  and  are  by  na 
 means  obliged  to  follow  the  Direftions  of 
 
 0,2  thf 
 
244  Of  the  Duties  Book  II, 
 
 the  Donay  Profeffor,  Plateliasj  who  advifes 
 thofe  who  are  troubled  with  Scruples,  to  ac- 
 cuftom  themfelves  to  the  afting  upon  fuch 
 Principles  or  Opinions,  as  give  them  the 
 nioft  Liberty.  A  very  fatal  and  terrible 
 Counfel  is  this,  and  far  different  from  the 
 Command  of  our  Saviour;  Emer  ye  in  at  the 
 firai<rht  Gate, 
 
 CHAP.    XIV. 
 
 Of  Opinion. 
 
 y  opinion  I  underlland  that  aft  of  our 
 Mind,  by  which  we  pronounce  deter- 
 ininately  on  the  Truth  or  Falfhood  of  a  Pro- 
 pofition,  affirming  or  denying  it  within  our 
 Selves  •,  yet  not  after  fuch  a  manner,  as  that 
 we-efleem  the  contrary  to  beimpoffible,  or 
 that  we  are  wholly  exempt  from  all  fear  of 
 being  miftaken. 
 
 And  this  happens,  when  the  Reafons  that 
 determine  us  one  way  rather,than  the  other, 
 appear  fufficiently  cogent  for  that  purpofe, 
 but  yet  are  not  abfolutely  convincing. 
 
 So  that  the  difference  between  Doubt  and 
 Opinion,  is,  that  under  the  Former  we  do 
 not  pronounce  upon  the  Truth  or  Falfhood 
 of  the  Propofition  before  us,  but  the  Mind 
 continues  undetermined,  and  in  fufpence  ; 
 whereas  in  Opinion,  the  Mind  does  indeed 
 determine  it  felf,  tho'  this  Determination  be 
 not  fo  full  and  fo  abfolute,  as  in  Science, 
 which  is  the  infeparable  attendant  of  Cer- 
 tainty. This 
 
Chap.  XIV.        tf/ Conscience.  345 
 
 — — ^  —   ____— .^ — -  ■  ■   <     11 
 
 This  kind  of  Judgment  tends  very  little 
 to  the  Credit  and  Honour  of  l:im  that  pro- 
 nounces it.  It  is  a  manifeft  Indication  of  his 
 Rafhnefs,  his  Ignorance,  and  his  Idlenefs. 
 The  Rafhnefs  is  vifible  ^  becaufe,  as  I  have 
 already  obfervM,  the  Rules  of  Prudence  re- 
 quire, that  we  fhould  never  pronounce  with- 
 out Evidence. 
 
 Nor  is  our  Ignorance  lefs  notorious  in  this 
 Proceeding  *,  becaufe  a  little  more  Light  and 
 Knowledge  would  make  us  declare  after  a- 
 nother  manner  :  For  either  what  we  pro- 
 nounce is  true,  or  'tis  falfe  :  If  it  be  true, 
 we  fhould  thus  obtain  a  more  diflinft  Percep- 
 tion of  its  Truth,  and  the  Judgment  we  gave 
 of  it  would  be  accompanied  with  Certainty  : 
 If  it  be  falfe,  we  fhould  thus  difcern  and  ap- 
 prehend its  JFalfhood,  and  the  Judgment  we 
 gave  of  it  would  be  contrary  to  what  we 
 give  at  prefent. 
 
 But  theie  two  Defaults,  being  almoll  ine- 
 vitable to  humane  Nature,  are  in  fome  mea- 
 fure  tolerable  ^  and,  as  I  have  formerly  inti- 
 mated, God  of  his  abundant  Mercy  will  not 
 lay  them  to  our  Charge.  We  cannot  fpeak 
 fo  favourably  of  fome  others,  which  for  the 
 mofl  part  go  along  with  them  :  For  fetting 
 afide  all  thofe  Judgments  which  we  pafs  on 
 Matters  of  Fad,  if  we  confine  our  Difcourfe 
 to  thofe  only  which  have  lor  their  Objedt  the 
 Divine  Law,  Natural,  or  Pofitive  fufficient- 
 ly  reveal'd  ^  Ignorance,  which  is  eflential  to 
 Opinion,  will  appear  in  all  thefe  Inftances, 
 to  be  attended  with  Idlenefs  ^  becaufe,  as  I 
 have  obferv'd  on  another  Occafion  in  all  Mat- 
 ters of  this  kind,  our  Ignorance  is  either  di- 
 
 Q.  3  reftly 
 
246  Of  the  Duties  Book  II, 
 
 redly  or  indireclly  wilful,  and  proceeds  from 
 our  want  of  care  to  be  duly  infer m'd. 
 
 Thus  Opinion,  whether  true  or  falfe,  is 
 always  blanieable,  in  refped  of  the  Divine 
 Law  5  and  in  my  Judgment,  nothing  ought 
 more  to  humble  and  mortify  us,  than  this 
 iindeniable  Proof,  not  only  of  our  Ignorance, 
 but  of  our  Negligence. 
 
 Befides  thefe  Failings,  which  are  perpetual, 
 there  are  others  which  we  muft  own  to  be  too 
 frequent. 
 
 It  is  common  to  fee,  that  Men  not  only 
 are  deficient  in  doing  all  that  they  were  a- 
 ble,  and  were  bound  to  do,  for  their  own 
 Inftrudion,  but  that  they  have  not  taken 
 one  ftep  towards  this  Defign,  abfolutely 
 waving  and  flighting  the  Confideration  of 
 
 it. 
 
 It  is  com.mon  to  fee,  that  Men  do  not  on- 
 ly negled  to  inform  themfelves  before-hand, 
 but  that  in  pronouncing  upon  any  occalional 
 Adion,  they  proceed  with  the  moft  infuffer 
 rable  Rafhnefs,  declaring  it  to  be  Good  or 
 Evil,  without  examining  the  Queftion,  and 
 without  taking  fuch  Precautions  as  are  ne- 
 ceflary  to  fecure  them  from  being  deceived. 
 
 It  is  common  to  fee,  that  they  who  do  uie 
 any  Precaution  in  this  behalf,  yet  take  up 
 with  very  little,  and  fuch  as  is  incompa- 
 rably inferior  to  that  which  they  ufe  in  their 
 temporal  Affairs,  of  the  fmalleft  Moment  or 
 Concern. 
 
 It  is  common  to  fee,  that  Men  determine 
 themfelves  by  the  I^^ealbns  which  appear  oa 
 the  one  fide,  without  giving  the  leaft  At- 
 tention to  thofe  that  are  fuggelled  on  the 
 
 other  ; 
 
Chap.  XIV.        ^Conscience.  247 
 
 other  ^  as  if  a  Judge  fhould  pafs  a  definitive 
 Sentence  upon  hearing  one  Party  only. 
 
 Or  if  they  do  ajford  any  Attention  to  the 
 Reafons  on  the  oppolite  iide,  it  happens  but 
 too  frequently,  that  they  do  not  attend  to 
 them  all,  they  conlider  only  the  lighteft  and 
 moft  trivial,  (hutting  their  Eyes  againft  thofe 
 which  are  of  the  greatell  force  and  weight. 
 
 And  efpecially  it  is  common  to  fee,  that 
 Men  fufi^r  themfelves  to  be  impofed  upon  by 
 fuch  Reafons,  as  are  not  only  void  of  all  ib- 
 lid  Strength,  but  the  Weaknefs  and  Falfhood 
 of  which  they  might  eafily  difcern,  if  they 
 would  take  the  leaft  trouble  of  enquiring  a- 
 bout  them. 
 
 Nor  is  it  lefs  common  to  fee,  that  Alea 
 eftablifh  as  the  Rule  of  their  Judgments,  cer- 
 tain pre-conceiv'd  Opinions,  which  indeed 
 are  very  cuftomary,  and  very  widely  difFu- 
 fed  J  but  at  the  fame  time  are  deftitute  of 
 all  Foundation,  and  diredly  repugnant  to 
 the  Truth. 
 
 Laftly,  It  is  common  to  fee,  that  Intereft 
 and  Pafliqn  diflurb  our  Spirit,  and  engage  us ' 
 to  pronounce,  not  as  the  Eternal  Laws  of 
 Truth  demand,  but  as  the  Heart  defires  by 
 Ibme  inward  Motion,  v/hich  is  fonietimes 
 more  fenfible,  fometimes  more  obfciTre,  but 
 always  alike  unjuft  and  unreafonable,  and  al- 
 ways more  powerflil,  and  more  eliicacious 
 than  it  ought  to  be. 
 
 If  we  fubftrad  from  the  grofs  of  our  Opini- 
 ons, whether  true  or  falfe,  all  thofe  which 
 do  not  arife  from  one  or  other  of  thefe  De- 
 fers, I  believe  there  will  (carce  one  be  left 
 behind  :  1  fpeak  of  fuch  only  as  have  the  Di- 
 
 Q,  4  vine 
 
248  Of  the  Duties  BookIL 
 
 vine  Law  for  their  Objeft.  There  are  very 
 few  in  which  we  may  not  obferve,  I  don't 
 fay  one  of  thefe  Faults,  but  the  greateft  part 
 of  them,  or  at  leaft  feveralof  them  in  Con- 
 ]unCdon. 
 
 Which  being  granted.  What  can  be  more 
 unjull  than  to  pretend,  that  an  Opinion  of 
 this  kind  is  a  fdiiicient  Plea  for  all  the  evil 
 Action  to  which  it  betrays  us  ?  If  fuchan  O- 
 pinicn  be  falfe,  as  very  eafdy  it  may,  'tis 
 impoffibleit  Ihould  ferve  us  for  an  Apology  ^ 
 on  the  one  fide,  becaufe,  as  I  have  Ihewn  in 
 one  of  the  preceding  Chapters,  no  Error 
 which  is  contrary  to  the  Divine  Law,  Natu- 
 ral, or  Pofitive  fufficiently  reveal'd,  can  ex- 
 cufe  J  and  on  the  other  fide,  becaufe  'tis  un- 
 conceivable, that  fuch  Errors  as  we  fall  into 
 by  any  one  of  thofe  Keglefts,  which  I  have 
 but  now  reckoned  up,  fhould  ever  be  inno- 
 cent. 
 
 If  to  hinder  any  Adion  from  being  finflil, 
 
 we  need  only  imagine  it  to  be  other  wife,  no- 
 
 .    thin~  would  be  mere  falfe  than  what  Solomon 
 
 Prov*  XIV.  j^^j,  ^^1^  ^^g^  There  is  a  way  Tphich  feemeth  right 
 
 to  a  Man^  hut  the  end  thereof  are  the  ways  of 
 Death,  For  then  to  judge  probably  that  our 
 Way  was  right,  would  be  enough  to  render- 
 it  fure  and  infallible. 
 
 If  whatever  \xq  conceived  to  be  good  and 
 commendable,  we  might  therefore  innocent- 
 ly perform,  the  Adion  of  thofe  who  put  to 
 Death  the  Apoilies-  of  our  Saviour,  could 
 not  be  cenfur'd  as  criminal,  becaufe  He  him- 
 ^ohn  xvi.  felf  declares  in  his  Gofpel,  Whofoever  hlkth 
 2»  yoxi  will  think  that  he  doeth  Codfervi^e^ 
 
 If 
 
Chap.XV,  ^/Conscience.  249 
 
 If  to  fancy,  that  what  we  do  is  well-plea- 
 fing  to  God,  were  enough  to  fecure  us  from 
 being  punilh'd  for  it,  the  Idolaters  would  be 
 in  a  fafe  Condition  ^  for  they  look  on  the 
 monftrous  Rights  of  their  own  Worfhip,  as 
 the  Ads  of  the  pureft  and  moft  holy  Religi- 
 on in  the  World. 
 
 I  conclude  from  the  whole,  That  our  O- 
 pinions  ought  never  to  be  the  Rules  of  our 
 Condud  ^  at  leaft  with  regard  to  Law.    It  is 
 requifite  we  fhould  be  furnilh'd  with  Cer- 
 tainty for  thi?  purpofe  :    But  if  Certainty 
 is  not  to  be  had,   and  we  can  arrive  no 
 higher  than  to  a  bare  Probability,  we  ought 
 here  to  proceed  as  in  Cafes  of  Doubt,  and 
 to  follow  not  what  is  moll  likely,  but  what 
 is  moft  fafe.    This  I  fhall  endeavour  to  il- 
 luftrate  in  the  following  Chapters  :    But 
 lince  no  Subjed  is  of  greater  Importance, 
 and  yet  none  admits  of  more  Difputes,  I 
 muft  crave  the  Reader's  Pardon,   if  I  am 
 fomewhat  large  in  the  Profecution  of  it. 
 
 CHAP.     XV. 
 
 What  we  are  to  do  in  the  Cafe  of  Doubt.  We 
 are  to  feekfor  Satisfa^ion.  Whether  pri" 
 vate  Perfons  ought  ahfolntely  to  follow  the 
 judgment  of  their  Spiritual  Guides^ 
 
 IT  is  agreed.  That  when  we  are  in  Doubt 
 concerning  any  Adion  which  offers  it 
 felf,  whether  it  be  Good  or  Evil,  allow'd  or 
 fprbiclden,  we  Ihould  endeavour  to  obtain 
 
 Afiurance 
 
250  Of  the  Duties  Book  II- 
 
 AfTurance  and  Satisfadion.  This  is  undenia- 
 bly evident.  ^Tis  agreed  farther,  That  in 
 order  to  the  obtaining  of  fuch  AfTurance, 
 and  to  the  inlightning  of  our  Judgment,  we 
 ought  to  implore  the  Divine  Affiilance,  we 
 ought  to  weigh  and  examine  the  Queftion, 
 we  ought  to  confult  with  Men  of  Under- 
 ftanding  and  Experience  ;  all  this  is  general- 
 .,  ly  fiippos'd  to  be  compriz'd  m  the  Words  of 
 ^^•Vii»7-  our  Saviour,  Ask  and  it  jhall  be  given  you^  feek 
 and  ye  jhall  find^  knock  and  it  Jha/i  be  opened  vn-' 
 to  you.  There  is  only  Ibme  little  Difficulty 
 made  as  to  the  third  of  thefc  Means  \  and  it 
 may  not  be  improper  to  fpend  a  Moment 
 upon  it,  before  we  proceed  to  other  parts  of 
 the  main  Queftion. 
 
 I  fay,  therefore,  in  the  firft  place.  That 
 nothing  is  more  Natural,  than  to  call  in  the 
 Help  of  others,  when  we  find  a  Work  too 
 hard  for  our  own  fingle  Strength  :  Particu- 
 larly, it  is  agreeable  to  Reafon  and  good 
 Senfe,  That  when  we  are  not  Matters  of  fp 
 much  Knowledge  as  is  neceflary  for  the  clear 
 and  folid  Determination  of  a  Point  before 
 us,  Wie  fliould  apply,  for  Diredion,  to  bet- 
 ter  Lights.  This  is  the  Courfe  which  we 
 take  every  Day  in  our  temporal  Affairs  ^ 
 and  why  fhould  it  feem  lefs  proper  in  our 
 Spiritual  ? 
 
 As,  therefore,  in  Points  of  Law,  Men  have 
 recourfe  to  the  Learned  of  that  Profeflion, 
 as  they  confult  the  -Phyficians  about  their 
 Health,  and  as  they  take  the  Opinion  even 
 of  the  meaneft  Artifan  in  the  Bufmefs  of  his 
 particular  Art  *,  fo  it  is  Natural  for  them  in 
 all  Doubts  of  Confcience,  to  apply  to  Di- 
 vines, 
 
Chap.  XV.       of  Conscience.  251 
 
 yines,  eipecially  to  their  own  Paftors :  For 
 may  it  not  well  be  prefum'd,that  this  Paftor, 
 this  Divine,  whofe  Profeflion  obliges  him  to 
 the  peculiar  ftudy  of  ChriftianMorality,{hould 
 more  diltindly  apprehend  the  Rules  and  Max- 
 ims of  it,  than  a  private  Perfon,  whofe  En- 
 quiries into  it  are,  for  the  moft  part,  very  ** 
 flight  and  imperfed  ? 
 
 Befides,  this  Proceeding  is  highly  agree- 
 able to  that  Order  which  God  has  eftablifh'd 
 in  his  Church.  The  ^e^s  were  commanded,, 
 when  any  Matter  fhould  be  too  hard  for 
 them,  in  refpect  ofthe  Obfervation  of  God's 
 Law,  to  repair  to  the  Priefts  the  Levites^  and  x>e«j.xvii. 
 to  the  Judges  that  (hould  be  in  thofe  Days, 
 and  to  perform  exadly  whatever  they  fhouid 
 declare  :  Which  is  the  Foundation  of  the 
 Prophet  Mdachy\  Ailertion,  The  Pnefts  Lips  Mai  ii.  2, 
 jhould  keep  Knoxoledae^  and  they  Jlmuld  feek  the 
 Law  at  his  Afouth  *,  for  he  is  the  Meffenger  of  the 
 Lord  ofHofts.  And  to  the  fame  purpofe,  St. 
 Paul  acquaints  the  Ephefmns^  that  God  hath 
 given  his  Church,  fome  Apoftles^  and  fome Pro-  EphAv,ii^ 
 phetSy  and  fome  Evangelifis^  and  fome  Paftors  i4)   15. 
 
 and  Teachers^ that  we  henceforth  be  no  more 
 
 Children  tcjjed  to  and  fro ^ •  but  fpeaking  the 
 
 Truth  in  Love ^m ay  grow  up  into  him  in  all  things^ 
 which  is  the  Head. 
 
 And  here  'tis  in  vain  to  urge.  That  every 
 Man  ought  to  have  fuch  a  meafure  of  Know- 
 ledge as  is  fufficient  for  the  Condud  of  his 
 own  Life.  This,  I  confefs,  ought  to  be  j  or 
 at  leaft,  it  were  much  to  be  wilh'd  :  But  can 
 we  ever  hope  to  fee  it  thus  ?  Did  it  ever 
 happen  in  time  paft  ?  Or,  is  there  any  ap- 
 pearance of  its  happening  in  time  to  come  > 
 
 Loes 
 
252  Of  the  Duties  Book  11. 
 
 Does  not  the  Number  of  the  Tgnorant,  in  all 
 Times  and  Places,  exceed  that  of  the  Learn- 
 ed and  Knowing  ?  And  do  not  the  moft 
 Learned  every  Day  encounter  luch  Difficul- 
 ties, as  it  cofts  them  fome  trouble  to  aflbil  ? 
 
 I  cannot,  therefore,  but  exxeedingly  ap- 
 prove of  the  Condud  of  thofe,  v^ho  not  be- 
 ing able  to  determine  themfelves  by  their 
 own  proper  Light,  have  recourfe  to  their 
 Paftors,  and  other  Perfons  of  Ability  and 
 Knowledge  :  But  that  which  feems  to  be  of 
 the  greateft  Concernment  in  this  refped  is, 
 that  they  ought  not  fo  abfolutely  to  rely  on 
 the  Opinion  of  others,  of  what  Charafter  i^o- 
 ever,  as  to  imagine,  that  they  fhall  always 
 ad  with  a  fafe  Confcience,  iti  conforming  to 
 theDireclions  of  thofe  with  whom  they  advife. 
 
 If  this  were  rufficient,it  muft:  be  fo  for  one, 
 or  other  of  the  following  Reafons,  either 
 becaufe  it  was  impoffible,  that  the  Perfons 
 whom  we  confult  fhould  deceive  us  ;  or  be- 
 caufe, though  they  did  deceive  us,  yet  their 
 Authority  would  be  our  Excufe,  and  would 
 cover  all  that  was  amifs  in  the  Adion  :  But 
 neither  of  thefe  can  poflibly  be  affirm'd. 
 
 For  as  to  the  firfl,  who  is  not  fenfible, 
 that  as  each  particular  Pallor,  each  particu- 
 lar Divine,  fo  the  moft  skilful  and  judicious 
 of  all  Divines  and  Paftors,  not  only  may  be 
 miftaken,  but  are  adually  miftaken  every 
 Day,  in  Matters  of  fo  great  Nicety  as  thofe 
 v/hich  relate  to  the  Confcience  ? 
 
 Ai:i  as  to  the  Second,  with  what  pretence 
 can  it  be  imagined,  that  the  Authority  of 
 Man  fhould  prevail  againft  that  of  God  ?  If 
 God  has  forbidden  an  Aftion^  ftall  the  Judg- 
 
 ment 
 
chap.  XV.         ^/Conscience.  255 
 
 ment  of  a  Man  who  maintains  this  Aclion  to 
 be  lawful,  fuperfede  the  Divine  Prohibition? 
 Has  God  fubmitted  his  Laws  to  the  Conceit 
 and  Humour  of  his  Creatures  ? 
 
 I  know  what  is  ufually  objefted  upon  this 
 occafion  :  It  is  faid,That  our  Lord  command- 
 ed the  Jews  of  his  Time,  pundually  to  obey 
 the  Directions  of  the  Scribes  and  Pharifees, 
 who  fat  m  Mofesfeat  j  and  that  St.  Paul  thus 
 admonifhes  the  Hebrews^  Obey  them  that  have  Heb.  xilw 
 the  Rule  over  you^  and  fubmit  yonr  [elves  \  for  ^  7- 
 they  watch  for  your  Souls^  as  they  that  mvfi  <rive 
 account. 
 
 But  there  are  two  Confiderations  which 
 evidently  ihew,  that  thefe  Texts  are  impro- 
 perly alledged,  and  that  the  Opinion  which 
 they  are  cited  to  defend,  is  really  falfe. 
 The  firft  is,  That  the  fame  Holy  Scriptures 
 command  Children  to  obey  their  Parents, 
 and  Servants  their  Mafters  ^  whereas  every 
 one  knows,  that  the  Obedience  which  thelfe 
 Inferiors  owe  to  their  refpeclive  Superiors, 
 is  limited,  and  does  by  no  means  hold  in  op- 
 pofition  to  the  Will  of  God. 
 
 The  other  Confideration  which  demon- 
 ftrates  the  Falfity  of  this  Opinion  is,  That 
 as  the  Scripture  enjoy ns  us  to  follow  our 
 Paftors  and  Guides,  fo  it  enjoyns  us  no  lefs 
 exprefly  to  try  and  examine  theirlDodbirines 
 and  Decifions,  and  gives  us  clearly  to  under- 
 ftand,  that  we  ought  to  rejed  thefe  when 
 contrary  to  the  Divine  Will.    Thus  our  Sa- 
 viour commands  his  Hearers,  to  beware  <?/Mat,  xvi. 
 the  Leaven  of  the  Scribes  and  Pharifees.     Thus  ^• 
 St. Paul  would  have  us  prove  all  things^  and  ^  -^^q^  v^ 
 holdfafi  nothing  but  what  is  good,    AYid  thus  21. 
 
 St, 
 
2  54  Of  the  Duties  Book  II 
 
 I  John  iv.  St.  John  cautions  us  againft  believing  every  Spi- 
 *•  rit  5    and  bids  us  try  the  Spirits^  whether  tl^ey 
 
 are  of  God, 
 
 Nor  is  this  all  yet ;  for  our  Lord  has  ex-, 
 
 prefly  told  us,  that  we  may  lofe  our  felves 
 
 by  following  the  guidance  of  thofe  who  go  a- 
 
 Mat.  XV.  ftray :  If  the  hlwd^  (fays  he)  lead  the  hlind^ 
 
 ^4-  both  jhall  fall  into  the  Ditch,     And  fpeaking  ol 
 
 the  Scribes  and  Pharifees^  he  obferves,  that  as 
 
 Alat.xxiii.  they  enter  d  not  themfelves  into  the  Kingdom  of 
 
 ^3'  God^   fo  they  hindered  others  from  entering 
 
 in. 
 
 Indeed,  were  the  People  obliged  to  yield  i 
 a  blind  compliance'  to  the  Diredion  of  their' 
 Paflors,  t\\Q  Jews  would,  on  this  Principle,  i 
 be  juftified  in  rejeding  the  Gofpel,  in  cru-; 
 cifying  our  Lord,  and  in  putting  his  Apo- 
 ftles  to  deaths  for  all  this  was  what  their  Pa-  : 
 ftors  required  and  commanded.    But  as  they 
 finned,  and  loll  themfelves,  by  their  obfe- 
 quioufnefs  to  thefe  evil  Guides,  fo  'tis  mani- 
 feft  that  we  mufl  have  a  better  Warrant  than 
 what  Men  can  give  us,  if  we  would  be  fecure^ 
 from  the  fame  Danger. 
 
 I  agree,  therefore.  That  doubting  Perfons 
 fhould  apply  themfelves  to  their  Pallors  and 
 Teachers,  to  be  refolved  of  their  Doubts  -,, 
 but  I  cannot  agree,  that  the  former  fhould 
 blindly  be  concluded  by  the  Decifions  of  the 
 latter.     It  is  a  Paftor's  Duty,  not  to  capti- 
 vate to  his  own  Authority  the  Mind  and  Con- 
 fcience  of  his  Flock,  not  magiflerially  to  de- 
 termine, but  with  Humility  and  Modefly  to 
 declare,  what  he  judges  moil  agreeable  to 
 the  Will  of  God  ;,  above  all,  he  ought  to  fee 
 that  his  JndgmcBt  be  as  well-grounded  as 
 
 pofllhle,- 
 
Chap.  XVI.        ^Conscience.  255 
 
 pofTible,  endeavouring  with  all  his  ftrength 
 and  skill  to  clear  up  theUnderftanding  of  the 
 Party,  and  to  convince  him  of  the  Truth  of 
 what  he  propofes. 
 
 On  the  other  fide,  It  is  the  Duty  of  pri- 
 vate Perfons  to  examine  by  the.Word  of  God, 
 and  by  the  Light  of  Confcience,  the  An- 
 fwers  which  they  receive  from  their  Paftor, 
 and  attentively  to  weigh  and  confider  the 
 Reafons  on  which  they  are  founded,  fo  as 
 not  to  yield  to  them,  unlefs  upon  a  full 
 perfwafion  that  they  are  folid  and  jufl-  In 
 a  Word,  I  aflert  that  the  Decifion  of  a  Pa- 
 ftor,  or  a  Divine,  is  a  very  proper  and  ufe- 
 ful  means  whereby  to  arrive  at  the  Know- 
 ledge of  our  Duty  :  but  I  can,  upon  no  ac- 
 count allow,  that  it  fhould  be  eftablifh'd  for 
 fuch  a  Rule  to  which  we  are  neceilarily 
 bound  to  conform  our  felves  and  our  Pra- 
 ctice. 
 
 CHAP.    XVI. 
 
 Whether  the  Judgment  of  one^  or  more^  of 
 the  Fathers^   is  fnfficient  to  refolve  a. 
 practical  Doubt  ^ 
 
 IT  is  ealie  to  aT:iprehend,  from  what  I  have 
 but  now  delivered,  how  very  different 
 !  I  am  in  Opinion  from  thofe  who  pretend, 
 that  the  Authority  of  any  one  Grave  DoBor^ 
 (to  ufe  their  own  Phrafe,)  is  fufficient  to  re- 
 move  a  Doubt  of  this  kind,  and  to  enfure 
 the  Conicience  of  the  Party  who  fubmits  to 
 
 it- 
 
56  Of  the  Duties  Book  IF 
 
 it.  This  Notion  is  fo  much  decried  at  pre- 
 fent,  even  by  the  Church  ofRo7ne  it  felf,  and 
 is  fo  efFedually  overthrown  by  what  I  have 
 obferved  in  the  preceding  Chapter,  that 
 'twould  be  needlefs  to  give  it  a  farther  Con- 
 fideration.  • 
 
 But  they  who  have  fliewn  themfelves  the 
 moft  violent  Oppofers  of  this  monftrousDo- 
 drinc,  advance  another  which  ought  to  be 
 examined.  They  tell  us,  that  infteadofthe 
 Modern  Cafuifts  we  fhould  follow  the Fathersy 
 and  that  the  only  Decifions  which  we  ought 
 to  regard  arc  fuch  as  bear  thofe  Venerable 
 Karnes. 
 
 It  were  to  be  wifli'd,  that  they  had  ex- 
 plained themfelves  more  diftindly  on  this 
 Point :  What  Fathers  ought  to  be  our  Guides 
 in  matters  of  Confcience  ?  Is  it  every  parti- 
 cular Father  '^  Is  it  the  major  part  of  them  ? 
 Are  they  all  the  Fathers  abfolutely  and  with- 
 out exception  ?  Or,  Is  it  enough  if  fome  of 
 the  Number  deliver  themfelves  upon  a  Que- 
 ftion,  and  the  reft  Authorize  that  Dodlrine 
 by  their  Silence? 
 
 If  they  pretend,  that  the  whole  Body  of 
 the  Fathers  have  exprefly  and  formally  de- 
 cided our  Doubts,  they  would  give  us  a  Re- 
 medy which  could  very  feldom  be  applied  to 
 ufe.  For  who  is  not  fenfible,  that  the  great- 
 eft  part  of  the  Fathers  have  never  treated 
 on  this  Subjed  ^  and  that  even  thofe  of  the 
 Number  who  have  touch'd  upon  it,  have 
 fcarce  defcended  to  any  of  thofe  Queftions 
 which  are  moft  necelTary  to  be  refolved  ? 
 So  that  if  it  v/ere  requifite  to  have  the  Po- 
 fitive  Confeat  of  the  Fathers^  for  the  fet- 
 tling 
 
dhap.  XVL       (?/ Conscience.  257 
 
 tling  every  Point  in  Morality,  I  know  not 
 whether  any  one  fuch  Point  could  ever  be 
 determined. 
 
 If  they  are  fatisfied  with  a  Negative  Con- 
 fent,  I  mean,  with  the  Judgment  of  fome 
 few,  not  contradided  by  the  reft,  I  would 
 defire  to  know  in  the  firft;  place,  What  cer- 
 tainty they  have  that  four,  or  five,  of  the 
 Fathers,  who  alone  have  handled  fome  par- 
 ticular Point,  were  not  really  iniftaken  in 
 their  Decifion  of  it  ?  Is  it,  becaufe  they  were 
 never  miftaken,  tho'  in  a  greater  Number  ? 
 Or,  Is  it  becaufe  God  had  obliged  himfelf  to 
 render  thefe  four  or  five  Infallible,  whenever 
 they  fhould  treat  of  fuch  Queltions  as  the 
 reft  had  omitted  ?  At  VN^hat  time  did  he 
 make  this  Engagement  ?  Or,  What  Proof  is 
 there  that  he  made  it  at  all  ? 
 
 But  fuppofing  this  way  of  knowing  the 
 Truth  to  be  moft  fure  and  certain  ^  yet  'tis 
 fo  very  difficult  to  be  follow'd,  that  we  may 
 ilill  pronounce  it  abfolutely  ufekfs :  For  to 
 render  it  ferviceable,  'tis  necelfary  to  have 
 read  the  whole  Courfe  of  the  Fathers  with 
 the  greateft  exaftnefs,  and  to  have  obferv'd 
 all  that  they  have  offer'd  upon  every  Cafe. 
 Without  taking  this  Precaution,  how  carl 
 we  poflibly  be  affured  that  that  as  many  of 
 them,  as  have  fpoken  to  the  Point  in  hand, 
 are  perfectly  agreed  ? 
 
 What  then,  fhall  we  count  Voices,  and 
 follow  the  Majority  ?  The  Perfoas  \wiih 
 whom  I  am  now  concern'd,  are  by  no  means 
 of  this  Opinion.  For  befides  that  the  fame 
 difficulty  would  return,  of  our  bemg  obliged 
 to  read  the  whole  Courfe  to  know  on  which 
 
 m 
 
258  Of  the  Duties  Book  11. 
 
 fide  the  Majority  lay  \  fo  that  they  confefs 
 it  to  be  very  pofTibie  that  the  Major  part 
 of  the  Fathers  might  have  been  in  an  Errors 
 which  I  have  evinced  at  large  in  another 
 Difcourfe. 
 
 But  is  the  Authority  of  one,  or  two,  there- 
 fore fuflicient?  As  indeed,  they  who  build 
 chiefly  on  tliis  Foundation,  commonly  al- 
 ledge  no  more.  If  th€  greater  Number  of 
 the  Fathers  might  very  poflibly  miftake, 
 %vho  fhall  perfuade  me  that  one  or  two  were 
 infallibly  exempted  from  the  like  Danger  ? 
 
 Whoever  will  take  the  pains  to  read  the 
 Trad  of  Lupus ^  ProfeiTor  at  Louvam^  Be  c- 
 finione  frobahili^  which  is  to  be  found  in  the 
 £rft  Volume  of  his  Opufcula^  will  fee  a  great 
 many  falfc  Decifions,  which  have  been  given 
 by  the  molt  celebrated  Fathers. 
 
 He  will  fee,  that  St.  ^uJJ-in  durft  not  con- 
 demn the  Marriage  of  a  Chriftian  with  an 
 Infidel. 
 
 That  Alexander  q{  Antioch^  Acacim  of  Be^ 
 r^^,  Traylm  of  Jerufdem^  Theodoret  of  Syria^ 
 and  Proclus  of  Conjlamwople J  were  of  Opini- 
 on, That  a  Man  who  had  been  twice  mar- 
 ried-was  no  way  irregular,  but  might  be 
 promoted  to  the  Office  of  a  Bifhop,  the' 
 many  other  Fathers,  and  the  whole  Church 
 of  Mome^  for  feveral  Ages,  believ'd  the  con- 
 trary. 
 
 That  not  only  the  Bifhops  ofAfrick  and 
 Aj7a^  who  lived  before  the  Council  of  JVice^ 
 were  for  the  rebaptizing  of  Perfons  baptiz'd 
 by  Hereticks  *,  but  that,  after  the  faid  Coun- 
 cil, which  is  affirmed  to  have  given  a  contra- 
 ry Determination,    St.  Atharjafta^  St.  Bafilj 
 
 St. 
 
; — t ^ — ~~-" 
 
 Chap.  XVI.        ^Conscience.  259 
 
 St.  Cyril  of  Jerufalem^  Optatns  of  Mile v urn ^ 
 and  many  others,  perlifted  in  the  fdme 
 Judgment. 
 
 That  the  Fathers  of  the  Greeti  Church, 
 and  a  great  Number  of  the  Lati?2^  believed 
 Marriage  to  be  fo  diflblv'd  by  Adultery  as 
 that  the  innocent  Party  might  marry  again  ; 
 while  fome  of  the  Latiti  Fathers,  as  well  as 
 the  prefent  Roman  Church,  maintained  the 
 oppofite  Doc^rin. 
 
 That  the  Oath  of  him  who  has  fworn  ne- 
 ver to  be  a  Bifhop,  was  by  many  allowed  as 
 good  and  valid,  and  by  many  others  con- 
 demn'd  as  null  and  void. 
 
 That  St.  Cyprian^  LaEhantim  and  St.  Auflin^ 
 held  it  unlawful  to  defend  our  Life,  by  Hay- 
 ing an  unjuil  Aggreflbr,  whofe  Violence  we 
 cannot  otherwife  efcape  ^  tho'  none,  at  pre- 
 fent, are  of  fo  fevere  an  Opinion. 
 
 He  who  fhall  confult  the  Bihliotheca  facra 
 of  SixtHs  Senenjis^  (Lib.  V.  Annot.  107.)  will 
 find  that  Origen^  St.  Chryfoflom-,  Cajfian^  and 
 St.  Jerome^  thought  there  were  fome  Occa- 
 lions  which  would  juftifie  a  Lie. 
 
 The  Paflage  oi  Origen^  St.  Athanajim^  SU 
 Chryfofiom^  St.  Epifhanii^^  SU  Hilary^  St,  Am- 
 brofiy  Chromatins^  St.  Jerome^  the  Author  of 
 the  imperfed  Comment  on  St.  Matthew^  The-- 
 dphyUB^  Oecume?7itu  and  Eutioymim^  produced 
 by  the  fame  Writer,  (Lib.  V.  Annot.  25.) 
 manifeflly  fhew,  however  they  may  be  an- 
 fwered,  or  evaded,  that  all  thefe  Fathers 
 adjudg'd  it  abfolutely  unlawful  for  a  Chrifti- 
 an  to  fwear. 
 
 He  that  reads  the  Hiftory  of  the  Council 
 ot    Confiantinofh    under    Juftinim^    ufually 
 
 R  7.  term'd 
 
26o  Of  the  Duties  Book  IL 
 
 ,& „_ — _ , 
 
 term'd  the  fifth  General  Coiincil,  will  fee 
 the  whole  Church  divided  upon  this  Quefti- 
 on,  Whether  it  be  lawful  to  condemn  fuch 
 Perfons  as  have  died  in  Chriftian  Peace  and 
 Communion. 
 
 Many  Examples  of  the  like  Nature  might 
 be  added  ^  but  thefe  are  enough  to  demon- 
 ftrate,  that  the  Fathers,  as  well  as  other 
 Writers,  were  frequently  miftaken  in  deci- 
 ding Cafes  of  Confcience  ^  and,  by  coiife- 
 quence,  that  their  Authority  is  not  of  power 
 fuificient  to  remove  our  Doubts  in  this  ref- 
 pea. 
 
 Nothing  but  the  Word  of  God  duly  flu- 
 died  and  meditated,  and  its  Maxims  rightly 
 applied,  can  afford  us  a  fecure  dependence. 
 If  this  Light  does  not  clear  up  our  Doubts,  I 
 know  of  none  other  that  can  effedually  re- 
 folve  them. 
 
 CHAP.    XVII. 
 
 What  courfe  rve  ought  to  take^  when  no  Cer^ 
 tainty  is  to  be  had.  Four  Sjieflions  to 
 he  examined  on  this  Subje^. 
 
 UT,  itwillflillbefaid,  from  what  caufe 
 foever  our  Doubts  arife,  and  by  what- 
 ever Remedy  they  are  to  be  cured,  is  it  not 
 evident,  that  on  many  occafions,  when  we 
 have  done  all,  or  at  leaft,  when  we  think  we 
 have  done  all,  that  is  poifible,  our  Doubt  re- 
 mains, and  we  are  under  the  fame  Uncer- 
 tainty as  at  firft  ?  Nay,  is  it  not  undeniable, 
 
 that 
 
Chap.  XVII.       ^/Conscience.  261 
 
 that  there  are  infinite  Cafes  in  which  we  are 
 obliged  to  determine  upon  the  Spot,  and 
 without  being  allow'd  a  Moments  Delibera- 
 tion ?  We  mufl  know  therefore  what  we  may- 
 depend  upon  J  We  mull  have  one  or  more 
 General  Rules  which  we  may  fafely  follow, 
 either  when  we  have  not  fufficient  time  to 
 refoive  our  Doubts,  or  when  we  have  la- 
 boured in  their  Refolution  without  Suc- 
 cefs. 
 
 This  we  mufl  own  to  be  very  jufl  *,  and 
 therefore  it  is  incumbent  on  us  to  give  the 
 Rules  which  we  defired.  But  it  will  be  requi- 
 site, before-hand,  to  call  to  Mind  what  has 
 been  already  obferv'd,  that  there  are  pro- 
 perly but  three  Cafes  of  Doubt.  I.  When 
 the  Reafons  on  both  fides  appear  of  equal 
 force.  II.  When  there  is  fome  little  inequa- 
 lity, but  not  fuch  as  ought  to  determine  us. 
 III.  When  we  prefume  that  all  the  Reafons 
 which  may  be  urged  Pro  and  Co^j  have  not 
 been  yet  confidered  by  us.  This  third  Cafe 
 ought  to  give  us  no  trouble  ^  for  I  here  fup- 
 pofe  that  we  have  ufed  our  utmofl  endeavour 
 to  find  out  the  Reafons,  and  that  they  flill 
 remain  undifcovered :  And  therefore  the 
 whole  is  reduced  to  the  two  former. 
 
 It  may  be  ufeful  farther  to  obferve.  That 
 we  are  not  barely  to  have  regard  to  the 
 ilrength  or  weaknefs  of  the  Reafons  appear- 
 ing. We  ought  likewife  to  confider,  whe- 
 ther one  fide  is  more  fafe  than  the  other,  or 
 whether  both  are  equally  dangerous.  That 
 iidc  is,  in  our  Notion  fafe,  which  we  can 
 run  no  rifque  by  embracing,  tho'  what  we 
 Jo  Ihould  at  length  prove  not  to  have  beei; 
 
 R  3  necef- 
 
2i5?  Of  the  Duties  BookIL 
 
 jieceflary.  I  produced  an  Inftance  of  it  in 
 one  of  the  foregoing  Chapters,  taken  from 
 a  Doubt  in  the  Cafe  of  Reftitution  ^  which  to 
 make,  tho'  we  only  fear  that  'tis  due,  is  to 
 fake  the  fafer  fide  ^  becaufe  in  making  it  we 
 incur  no  Danger,  whereas  in  omitting  it  we 
 incur  the  Danger  of  Sin^ 
 
 Sometimes,  therefore,  it  fo  happens  that 
 the  Danger  is  equal  on  both  fides  ^  as  when 
 a  Man  is  in  Doubt  whether  or  no  he  fhall 
 change  his  Religion ;  For  he  fins  either  way, 
 if  he  is  miftaken  ^  either  by  perfifting  in  a 
 falfe  Religion^  or  by  embracing  one  which 
 proves  not  to  be  the  true.  But  fometimes 
 too  it  happens,  that  the  Danger  lies  on  one 
 fide  only,  and  that  the  other  is  fafe  and  in- 
 nocent, whether  the  Party  miftake  or  not. 
 As  in  the  Example  concerning  Reftitution 
 but  now  mention'd,  and  in  a  thoufand  more, 
 which  might  be  added,  of  the  like  Nature. 
 
 All  this  being  fuppofed,  there  are  four 
 Queries  which  prefent  themfelves  to  our  ex-- 
 amination.  Firft,  What  we  ought  to  do, 
 when  theReafons  appear  equal  on  both  fides, 
 but  one  fide  is  falfe,  and  the  other  not  ?  Se- 
 condly, What  we  ought  to  do,  when  the 
 more  unfafe  fide  is  likewife  the  more  impro- 
 bable? Thirdly,  What  we  ought  to  do  when 
 that  fide  which  has  leaft  fafety  has  moft  pro- 
 bability? Fourthly,  What  we  ought  to  do, 
 when  the  Danger  is  the  fame  either  way, 
 whether  the  Probability  be  equal  or  unequal? 
 Let  us  confider  thefe  feveral  Queftions,  as 
 they  lie  in  order  before  us» 
 
 CHAP, 
 
Chap.XVIII.     (^/Conscience.  263 
 
 CHAP.     XVIL 
 
 Whether  of  two  contradi&ory  Opimo^f^ 
 equally  probable^  we  may  (hoofe  that 
 which  is  leajifafe  ^ 
 
 THE  Modern  Cafuifls  affert,  That  when 
 two  contradidory  Opinions  are  found- 
 ed upon  Reafons,  or  Authorities  of  equal 
 force,  we  may  take  which  we  pleafe,  with- 
 out enquiring  into  their  comparative  Safety, 
 
 They  declare,  that  both  become  fafe  by 
 this  means,  and  that  if  the  lefs  fafe  in  ap- 
 pearance fhould  alfo  at  the  bottom  prove 
 falfe,  yet  we  could  not  Sin  in  following  it  \ 
 or,  at  leafl,  that  this  could  only  be  a  Sin, 
 as  to  the  Matter^  and  therefore  fuch  as 
 would  never  be  laid  to  our  Charge. 
 
 But  I  have  three  very  powerful  Arguments 
 to  oppofe  to  this  Imagination.  The  firft.  Is 
 that  celebrated  Maxim  of  the  Canon  Law,  or 
 rather  of  the  Law  of  Nature,  In  dnbiis  tutior 
 pars  eligenda  ^  in  doubtful  Cafes  we  ought  to 
 take  the  fafer  fide  ^  If  this  Maxim  be  allowed, 
 the  Hypothefis  of  the  Cafuifts  falls  to  the 
 Ground. 
 
 For  I  would  gladly  be  inform'd,  v;hether 
 the  Perfon  who  is  fuppofed  thus  to  appre- 
 hend a  Parity  of  Reafoas  Pro  and  G?;;,  pro- 
 nounces upon  the  Truth  of  that  lide  which 
 he  follows,  and  upon  the  Falhood  of  that 
 which  he  declines,  or  whether  he  fufpends 
 his  Judgment,  as  to  the  whole  Qiieflion. 
 
 R  4  If 
 
•64  Of  the  Duties  Book  IL 
 
 If  he  ventures  to  pronounce,  he  ads  rafh« 
 ly  and  unadvifedly  •,  for  he  gives  a  prefer 
 rence,  without  any  reafon  to  fix  it  on  the 
 one  fide  rather  than  on  the  other. 
 
 Nor  does  he  aft  iefs  imprudently^  for 
 fince  the  Perfuafion  which  he  embraces  may 
 prove  falfe,  he  expofes  himfelf  to  the  Dan- 
 ger of  being  deceived. 
 
 But  if  he  fulpends  his  Judgment,  then  he 
 is  properly  in  a  doubting  Condition,  and  if 
 in  that  Condition  he  takes  the  unfafe  fide, 
 he  fins  J  becaufe  he  violates  the  Maxim  which 
 I  but  now  recited,  and  which  none  will  pre- 
 tend to  dilpute. 
 
 This  Proof  being  nothing  Iefs  than  De- 
 monftration,  theCafuifts  have  ufed  their  ut- 
 mofi:  Efforts  to  elude  it:  Some  of  them  main- 
 tain, That  there's  no  Doubt  in  this  Cafe ; 
 becaufe,  fay  they,  there  can  be  then  only 
 room  for  Doubt  when  we  fee  no  Reafon  Tro 
 or  Con  •,  as  if  we  fliould  be  ask'd,  whether  the 
 Number  of  the  Stars  is  even  or  odd.  Others 
 diftinguifli  between  a  two-fold  Doubt,  Ne- 
 gative and  Pofitive  •,  the  one,  when  there's 
 no  Pveafon  either  way,  the  other  when  the 
 Reafons  are  upon  a  Ballance  \  and  they  tell 
 us,  that  the  Maxim  of  Law  which  direds  us 
 in  doubtful  Matters  to  take  the  fafer  fide,  is 
 applicable  only  to  Negative  Doubts. 
 
 But  the  Authors  of  both  thefe  Replies  are 
 certainly  miftaken  :  The  Error  of  the  for- 
 mer is  notorious ;,  for  the  Ufe  of  all  Writers, 
 Sacred  and  Profane,  evinceth,  that  we  may 
 ilill  be  faid  to  be  in  Doubt,  tho' there  are 
 Reafons  on  both  fides,  between  which  we 
 dare  not  determine.    When  St.  Teter  feared 
 
 to 
 
Chap.  XVIII.         e/ Conscience.  265 
 
 to  throw  himfelf  in  the  Sea,   he  had  Rcafon 
 to  be  thus  apprchenfive,  and  he  had  Reafon 
 to  be  confident  \    and  yet  we  find  our  Sa- 
 viour asking    him  •,    O  thou   of  little  faith^M^txiv* 
 wherefore  didfi  thou  doubt  s'       When  Abraham  3 1* 
 believed  that  he  fhould  become  the  Father 
 of  many  Nations,  he  had  Reafon  thus  to 
 believe,   and   he    had    Reafon   likewife  to 
 be  diftruflful ;,  Yet  St.  Paul  chiefly  commends 
 his  Faith,  in  that  \\Qfiaggered  not^  or  doubted  Kom,  iv, 
 72ot^  which  fuppofes  it  pofhble  for  him  to 
 have  doubted.     When  St.  James  makes  it  a 
 condition   of  Prayer,    that  we  fhould  ask 
 with  Faith,    nothing  waverings    or   doubting^  Jam.  i.  6i 
 and  fays,  he  that  wavereth^  or  doubteth^  is  like 
 a  wave  of  the  Sea  *,  he  fpeaks  of  a  Doubt  caus'd 
 by  fuch  Reafons  as  are  weak  and  falfe,  and 
 then  determined  by  fuch  as  are  good  and 
 folid.     When  the  Canon  Law  declares,  that 
 he  who  doubts  in  Matters  of  Faith  is  an  In- 
 fidel, (dubius  in  fide  infidelis  eft^)  it   means 
 fuch  a  Doubt  as  does  not  wholly  exclude  Rea- 
 fons and  Arguments.      When  all  Divines, 
 after  they  have  propofed  a  Qiieftion,  begin 
 the  Difcuffion  of  it  with  thefe  Terms,  JRatia 
 dttbitandi  e/?,  ^c.  The  reafon  of  the  doubt  is  fb 
 or  fo  \    'tis  plain  they  take  it  in  the  fame 
 Senfe.     And,  in  fhort,  no  Man  ever  expref- 
 fed  himfelf  otherwife. 
 
 This  firft  Evafion,  therefore,  is  ridicu- 
 lous ^  nor  is  the  fecond  more  creditable. 
 Negative  Doubt  is  mere  Notion  and  Chi- 
 mera :  If  we  have  no  Reafons  either  Fro  or 
 Con^  we  are  not  in  a  flate  of  Doubt,  but  of 
 Ignorance.  But  admitting  this  Diftinction, 
 and  allowing  fome  Doubts  to  be  ftyl'd  Nega- 
 tive^ 
 
266  Of  the  Dutief  Book  IL 
 
 tive  *,  nothing  can  be  hence  infer'd,  if  at  the 
 iame  time  it  muft  be  confefs'd,  that  when 
 the  Canon  Law  obliges  us  in  doubtfiil  Mat- 
 ters to  take  the  fafer  fide,  it  fpeaks  of  fuch 
 Doubts  as  thefe  Authors  term  Politivc:  For 
 then,  if  two  contradidory  Opinions  are  fup- 
 ported  by  Reafons  of  equal  force,  it  is  only 
 lawful  to  follow  that  which  is  the  fafer  of 
 the  two  ;  and  fo  the  Cafuifts  are  under  a 
 miftake. 
 
 And  yet  it  is  moft  certain,  that  the  Ca- 
 non Law^  fpeaks  of  Doubt  in  this  latter. 
 Senfe,  as  will  appear  to  any  who  fhall  con- 
 fult  the  feveral  Places  where  the  faid  Maxim 
 is  alledg'd.    We  find  it,  in  the  Chapter  Ad 
 audientiam-,  de  homicidio^  in  the  Chapter  Ju^ 
 "uenis^  de  ffonfalibus^  and  in  the  Clementine^ 
 ^xivif  de  verhorum  Signlficatione  ^  and  in  all 
 thefe  places  it  is  applied  to  fuch  Doubts  as 
 arife  from  a  parity  of  Reafons  ^   fome  of 
 which   Reafons  are  exprefly  noted  in  the 
 Text,  and  others  are  clearly  implied.    Par- 
 ticularly in  the  Clementine^  Exiviy  the  Doubt 
 which  the  Pope  determines  by  this  Maxim, 
 is  that  which  had  divided  the  Cordeliers  about 
 interpreting  the  Rule  of  their  Order.    Here 
 each  Party  had  their  Reafons,  and  fuch  Rea- 
 ibns  as  were  ftrong  enough,   according  to 
 their  different  Hypothefis^  and,  confequent- 
 ly,  the  Pope  direding  them  in  this  Cafe  to 
 take  the  fafer  fide,  did  certainly  judge,  that 
 the  faid  Maxim  ought  to  be  applied  to  thofe 
 Doubts  which  proceed  from  a  parity  of  Rea- 
 fons,and  which  are  commonly  term'd  Politive. 
 
 What  I  have  now  faid  is  fully  demonflra- 
 tive  againft  the  Cafuifts  j  but  it  is  iot  of  the 
 
 fame 
 
Chap.XVIII.      (^/Conscience.  267 
 
 fame  force  with  us,  who  pay  fo  little  vene- 
 ration to  the  Pope's  Decretals.    To  fupply 
 this  defed,  I  affirm,  in  fhort,  that  if  under, 
 a  Negative  Doubt  it  is  imprudent  to  choofe 
 the  fide  which  has  leaft  fafety,  (as  is  confef- 
 fed  by  all   the  World,)    it   can  never   be 
 prudent  to  choofe  the  fame  fide,  under  a  po- 
 fltive  Doubt :  The  Danger  is  the  lame  in  the 
 one,  and;  in  the  other ;  'tis  alike  pofllble  in 
 both,  that  this  fide  which  is  lefs  fafe  may  alfo 
 prove  to  be  finful.  If  therefore  Chriftian  Pru- 
 dence fulFers  us  not  to  run  fuch  a  hazard  in 
 the  former  Cafe,  how  fhould  it  allow  us  thus 
 to  expofe  our  felves  in  the  latter  ? 
 
 It  is  certain  likewife,  that  thofe  Arguments 
 by  which  the  Cafuifts  endeavour  to  prove, 
 that  we  may  lawfully  take  which  fide  wepleafe 
 in  Pofitive  Doubts,  extend  with  equal  force 
 to  the  Negative.    They  fay,  that  every  Man 
 is  in  poffefTion  of  his  Liberty,  and  that  in 
 doubtful  Matters  the  PoiTeflbr's  Condition  is 
 the  better,  and  his  Plea  the  more  favourable. 
 They  fay,  'tis  an  Indication  that  a  Law  has 
 not  been  fufficiently  publifh'd,  when  we  can- 
 not clearly  and  diftindly  perceive  what  it 
 obliges  us  to.    If  thefe  Reafons  are  good, 
 they  are  fo'no  lefs  in  refped  |of  Negative 
 than  of  Pofitive  Doubts.    But  being  infuffi^ 
 cient  in  the  former,  by  the  Coi^felTion  of  all 
 the  World,  they  cannot  be  valid  in  the  latter, 
 and,  therefore,  holding  true  of  neither,  the 
 Opinion,  which  pretends  to  be  built  upon 
 them,  appears  to  be  groundlefs,  and  as  fuch, 
 ought  to  be  rejeded. 
 
 Thus  the  Anfwers  given  by  the  Cafu- 
 ifts have  no  manner  of  folidity  ^  and  there- 
 fore 
 
268  Of  the  Duties  Book  II. 
 
 fore  my  firft  Argument  fubfifts  in  its  force.A 
 fecond  Argument  I  draw  from  hence,  that 
 when  a  Perfwafion  is  oppofed  by  Reafon  of 
 the  fame  ftrength  with  thofe  which  fupport 
 it,  'tis  verypoflibleit  may  befalfe,  and  then 
 if  the  Queilion  turn  upon  the  Divine  Law, 
 Natural  or  Pofitive  fujfficiently  revealed,  'tis 
 very  poflible  that  the  faid  Perfuafion  Ihould 
 be  contrary  to  this  Law,  and  confequently 
 the  Adion  performed  in  ftrength  of  it  finful. 
 Let  us  fuppofe  this  to  happen  accordingly  j 
 let  us  fuppofe  a  Man  to  be  determin'd  by  fuch 
 a  Perfuafion  as  is  lefs  fafe,  and  is  likewife  re- 
 pugnant to  the  Law  of  God  ^  let  us  fuppofe 
 him  to  follow  it  in  pradice  :  By  fo  doing  it  is 
 manifeft  that  he  will  fin,  and  that  his  Sin  will 
 be  juftly  imputed  to  him  ^  for  why  fhould  it 
 not  be  thus  imputed  ?  It  would  not,  Iconfefs, 
 if  the  Error  which  occafion'd  it  had  beej;i  the 
 EfFed  of  invincible,  and  involuntary  Igno- 
 rance. But  I  have  fhewn,  that  'tis  impoffible 
 to  be  under  fuch  Ignorance,  in  regard  either 
 of  the  Law  of  Nature,  or  of  the  Divine  Poli-^ 
 tive  Law  fufficiently  reveal'd.  Thus  the  Sin 
 will  in  this  Cafe  be  imputed,  and,  by  confe- 
 quence,to  allow  Men  in  following  which  Opi- 
 nion they  pleafe,is  to  give  themlicenfe  to  Sin. 
 My  laft  Argument  is,  That  'tis  wholly  un- 
 conceivable the  Love  of  God  fhould  permit  us 
 to  do  that,  which  Friendfhip,  and  other  Af- 
 fedions  purely  Human,  will  not  fufFer  in  our 
 Pradice.  If  we  truly  and  fincerely  love  any 
 Perfbn,  we  fhall  never  do  what  we  have  rea- 
 fon to  fear  may  difpleafe  him  ^  and  it  be  e- 
 quaily  poffible  that  this  beloved  Party  fhould 
 be  offended  with  what  we  have  otherwife  a 
 
 Defire 
 
chap.  XIX.         <?/ Conscience.  2^( 
 
 Delire  to  do,  as  that  he  fhould  not,  the  Af- 
 
 fedlion  which  we  bear .  to  him  will  never  let 
 
 us  perform  it  ^  or  if  we  do  undertake  it,  'tis 
 
 plain  we  fet  a  very  little  value  upon  hisFriend- 
 
 ifhip,  and  have  but  a  flight  Notion  of  grieving 
 
 I  and  oppoling  him*,  and  how  then  it  it  poflible 
 
 {for  a  Man  who  loves  God  above  all  things,and 
 
 i  in  that  fupreme  Degree  which  alone  can  cn- 
 
 .  titule  us  to  the  Character  of  his  Sons,for  fuch 
 
 a  Man  to  venture  upon  an  Adion,  when  he 
 
 has  as  good  reafon  to  think  that  it  will  be 
 
 difpleafing  to  God,  as  that  he  will  look  upon 
 
 it  with  indifference,  and  without  offence  ? 
 
 CHAR     XIX. 
 
 Whether  vpe  may  with  a  fafeConfcietfce  fol- 
 low fuch  a  Verfuafion  as  we  know  to  he 
 lefs  probable^  and^  at  the  fame  time  lefs 
 fafe,  than  the  contrary  ? 
 
 THE  Remarks  which  I  have  already  offer- 
 ed are  fufficient  to  inform  us  what  we 
 ought  to  thinkof  that  Conceit  of  the  Cafuifts, 
 in  which  they  feem  to  give  the  full  Reins  to 
 to  their  licentious  Opinions,  and  to  have  car- 
 ried them  to  the  utmoltExcefs :  They  tell  us, 
 That  w^hen  a  Perfuafion  is  at  the  fame  time 
 lefs  fafe  and  lefs  probable  than  the  contrary, 
 we  may  yet  with  a  fafe  Confcience  be  guided 
 by  it.  But  how  is  it  poffible  we  Ihould  be  al- 
 lowed to  fix  the  preference  on  that  Tide  which 
 has  a  lefs  degree  of  Probability,  when  it  has 
 been  Ihewn  that  we  are  not  permitted  to  pre- 
 fer that  which  has  the  fame  ? 
 
 And 
 
ij6  Of  the  Duties  Book  It 
 
 And  yet,  befides,  there  are  three  other 
 Confiderations  which  deafly  demonftrate 
 the  great  Abfurdity  of  this  Hypothecs  ^  for 
 in  the  firfl  place,  it  is  notorioufly  oppofite 
 to  all  the  Rules  of  Prudence.  A  Man  who 
 ftiould  ad  upon  it  in  the  Affairs  of  this  Life, 
 would  juftly  incur  the  Cenfure  of  Weaknefs 
 and  Inconlideration.  It  feems,  indeed,  to 
 be  the  whole  Bufinefs  of  Prudence,  to  com- 
 pare exactly  the  feveral  Degrees  of  Probabi- 
 lity, which  appear  in  the  Reafons  on  both 
 Udes.  To  determine  in  favour  of  thofe  Rea- 
 fons which  hav^e  more  Degrees,  and  yet  to 
 be  fway'd  in  Practice  by  thofe  which  have 
 Fewer,  is  a  manifeft  Imprudence  :  Nay,  it , 
 is  an  Imprudence  into  which  the  weakeft 
 Perfons  are  not  wont  to  fall,  otherwife  than 
 by  taking  that  to  be  more  probable  which  is 
 really  lefs. 
 
 Especially,  Men  obferve  this  Precaution , 
 when  there  appears  any  danger  on  one  iide, 
 and  the  greater  Danger,  the  more  folicitous 
 they  are  not  to  expofe  themfeives  to  it  : 
 Wherefore,  there  being  no  Danger  equal  to 
 that  of  Sinning,  and  of  difpleafing  God,  we 
 cannot  more  diredly  violate  the  Rules  of 
 Prudence,  than  by  venturing  fo  great  a  Mis- 
 fortune '^  efpecialiy  by  venturing  it  without 
 any  other  Foundation  to  affure  us  that  it 
 will  not  happen,  but  thofe  Reafons  which 
 we  fee  and  know  to  be  lefs  folid  than  the 
 contrary. 
 
 But  it  will  be  faid,  the  fmallefl  Probability 
 is  ftill  a  Probability,  and  as  fuch  we  may 
 content  our  felves  wdth  it,  and  yet  bring  no 
 Reflection  upon  our  Prudeacc^    I  am  furpri- 
 
 zed 
 
Chap.  XIX.        ^/Conscience.  271 
 
 zed  to  fee  Men  of  Parts  and  Learning  build 
 their  Sentiments  upon  a  Principle  fo  falfe 
 and  precarious.  I  confefs,  indeed,  that  we 
 might  be  fatisfied  with  Reafons  which  have 
 fo  fmall  a  Degree  of  Probability,  if  thefe 
 were  the  only  Reafons,  and  if  they  were  not 
 oppofed  by  others  more  probable.  I  confefs, 
 this  would  not  call  our  Prudence  into  Que- 
 ftion  :  But  I  maintain,  that  it  is  utterly  in- 
 con  (iilent  with  Prudence,  to  prefer  lefs  pro- 
 bable Reafons  to  thofe  which  are  fo  in  a 
 higher  Degree.  I  maintain,  that  the  com- 
 mon Notions  of  good  Senfe  will  not  tolerate 
 fo  indired  a  Choice. 
 
 Let  a  pair  of  Scales  be  fet  even.  An  Ounce 
 weight  put  into  one  of  them  will  fink  it.  A 
 weight  of  two  Ounces  put  into  the  other  will 
 lift  up  the  firfl.  In  the  fame  manner,  pro- 
 pofe  to  a  Wife  Man  fuch  Reafons  as  have  but 
 one  Degree  of  Probability,  thefe  will  at  firft 
 determine  him :  But  propofe  to  him  other 
 Reafons,  which  are  contrary  to  thefe,  and 
 have  two  Degrees  of  Probability,  the  Lat- 
 ter will  prevail,  or  at  leaft  will  hinder  the 
 Force  and  Prevalency  of  the  Former. 
 
 IL  This  is  my  firft  Reafon.  My  Second 
 is,  That  if  the  Opinion  of  the  Cafuifts  were 
 true,  there  would  be  fcarce  any  Irregularity 
 which  we  might  not  commit  innocently,  and 
 with  a  fafe  Confcience  ^  Beeaufe,  indeed,  . 
 there  would  be  very  few  which  might  not  be 
 authoriz'd  by  probable  Arguments.  For  as 
 to  that  Probability  which  is  term'd  Extrinfi- 
 cal^  foijie  Authors  reputed  very  Grave^  have 
 built  a  Thoufand  Decifions  upon  it,  which 
 patronize,  or  at  leaft  permit  the  moft  viti- 
 
 ous 
 
. :^ —  »;" 
 
 ^7^  Of  the  Duties  Book  IL 
 
 ous  Excefs.  This  has  been  demonftrated 
 with  the  utmoit  Evidence,  by  feveral  Wri- 
 ters ;,  efpecially  by  the  famous  Author  of  the" 
 Provincial  Letters. 
 
 As  for  Jmrinficd  Probability,  there  are 
 few  Sins  which  might  not  be  excusM  by  fuch 
 Reafons  as  would  appear  very  fpecious,  and 
 in  this  Senfe  would  pafs  for  probable^  Mer- 
 cori  an  Italian^  who  writ  fome  time  fince  a- 
 gainfl:  the  modern  Gafuifts,  has  evinc'd  this, 
 by  a  great  number  of  Examples.  I  lliall  re- 
 cite but  one  of  them  :  It  is  that  of  the  Firft 
 and  Original  TranfgrefTion,  which  was  pu- 
 nifh'd  with  fo  much  Severity,  and  the  EfFeds 
 t)f  which  remain  to  this  Day.  Let  us  ob- 
 ferve,  how  the  faid  Author,  according  to 
 the  Rules  of  Probability,  proves  even  this 
 not  to  have  been  a  Sin. 
 
 It  is  a  probable  Opinion,  according  td 
 Navarre^  Lejfim^  and  Gregory  of  Falentia^  that 
 Penal  Laws  do  not  oblige  in  Confcience  : 
 Upon  which  Principle,  our  Flrft  Parents  had 
 reafon  to  believe,  that  they  could  not  fin 
 by  eating  of  the  Forbidden  Fruit  :  For  the 
 Law  which  forbad  them  to  eat  of  it  was  ma- 
 nifeflly  Penal  *,  In  the  Day  that  thoueateft  there-- 
 of  thou  Jhalt  furely  Dye. 
 
 It  is  another  probable  Opinion  of  fome 
 Dodors,  that  God  cannot  prohibit  a  light 
 or  indifferent  Adion,  under  the  pain  of  Mor- 
 tal Sin  ^  yet,  in  all  appearance,  what  can  be 
 lighter  than  the  bare  eating  of  an  Apple  ? 
 
 Again,  It  is  a  probable  Opinion,  followed 
 by  many  Authors,  that  a  Penal  Law,  efpeci- 
 ally when  (in  the  ftridelt  Senfe)  Pofitlve^ 
 fuGh  as  this  Law  given  to  Adam  no  doubt  was^ 
 
 'can 
 
Chap.  XIX.       t?/ Conscience.  27 j 
 
 can  oblige  thofe  only  to  whom  it  is  exprefly 
 and  perfonally  directed.  Since  therefore, 
 God  direded  this  Law  to  Adam  only  ^  and 
 fince  it  has  been  fuppos'd  that  Eve  was  not 
 created  at  the  time  when  the  Prohibition 
 commenc'd,  there  were  grounds  for  her  to 
 think,  not  without  Probability,  that  Ihe  was 
 no  way  affeded  by  it :  And  by  Gonfequence^ 
 if  to  ad  upon  a  probable  Opinion  can  never 
 be  linful,  Eve  did  not  Sin  m  this  Cafe,  and 
 fo  the  Sentence  pronounc'd  againfl  her  by 
 God,  will  become  unjufl. 
 
 III.  My  third  Reafon  is  taken  from  the 
 Doubt  which  Caramuel  propofes  to  the  whole 
 Learned  World,  ia  the  Firfl  Edition  of  his 
 Theologta  Fundamentalist  He  fays.  That  if 
 it  be  lawful  to  follow  the  leaft  Probability, 
 it  cannot  be  denied,  but  that  the  Protefiams 
 may  with  a  fafe  Confcience  live  and  die  in 
 their  own  Religion,  becaufe  it  mufh  be  con- 
 fefs'd,  that  their  Religion  is  probable. 
 
 Indeed,  he  attempted  to  anfvver  himfelf 
 in  the  Fourth  Edition  of  his  Work,  by  ap- 
 plying to  his  Objection  that  known  Maxim 
 of  the  Cafuifls,  that  Probability  is  deftroy'd 
 by  the  oppoiite  Certainty.  He  pretends. 
 That  the  Religion  of  Froteflants  is  moil  cer- 
 tainly falfe,  as  being  oppofite  to  the  Faith 
 of  the  Catholick  Church  ^  and  he  concludes, 
 that  it  can  have  no  degree  of  Probability. 
 
 But  'tis  eafy  for  us  to  (hew  the  Weaknefs 
 of  this  Evafion.  We  need  only  enquire  of 
 the  Author,  what  fort  of  Certainty  that  is 
 by  which,  according  to  him,  the  oppoiite 
 Probability  is  deftroy'd. 
 
2  74  Of  the  Duties  Book  II. 
 
 In  the  firft  place,  it  cannot  be  that  Cer- 
 tainty which  is  ftiled  Ohjeclive^  and  which 
 belongs  to  things,  when  'tis  impoflible  they 
 fhould  be  other  wife.  Whatever  is  agreeable 
 to  Divine  Law,  Natural  or  Pofitive,  becomes 
 certain  in  this  manner:  And  by  Confequence, 
 if  fuch  a  Certainty  ruins  the  Probability  on 
 the  other  fide,  nothing  that  is  oppofite  to 
 the  Divine  Law  can  be  probable,  which  the 
 Cafuifts  will  never  allow. 
 
 Let  us  fee,  Whether  it  be  that  which  is 
 commonly  ternf  d SuhjeUlve  Certainty.  And 
 here,  to  cut  oif  all  Cavil  and  Subterfuge,  it 
 may  not  be  improper  to  diilinguifh  in  the 
 Cafe.  This  Certainty,  therefore,  is  of  two 
 lands :  Tlie  one  may  be  call'd  Certainty  in 
 Law-,  agreeing  to  all  thofe  things,  of  which 
 we  ought  to  be  fully  aflured,  Whether  we 
 are  fo,  or  not  :  The  other  may  be  calfd 
 Certainty  in  Fact^  agreeing  to  all  thofe  things 
 of  which  we  have  a  flrong  Perfuafion,  Whe- 
 ther or  no  we  ought  to  be  thus  perfuaded. 
 
 Which  of  thefe  two  SuhjeBlve  Certainties 
 is  that  in  Caramuel\  Anfwer  ?  Is  it  the  Se- 
 cond, or  Certainty  in  Fad  ?  If  this  be  his 
 Senfe  of  the  Word,  he  is  notorioufly  mifta- 
 ken.  Froteftants  have  no  fuch  Certainty  of 
 the  Falfenefs  of  their  Religion  ^  nay,  they 
 are,  in  this  manner,  certain  of  its  Truth. 
 
 Would  he  therefore  be  underffood  of  Cer- 
 tainty in  Law  ?  Would  he  fay,  that  the  Pro- 
 tefimns  are  not  indeed  certain  of  the  Falfity 
 of  their  Religion,  but  that  they  ought  to  be 
 fo,  and  deferve  Cenfurefor  being  other  wife  ? 
 If  this  be  his  Judgment,  he  grants  me  what 
 I  deiire  ;   For  then,  no  Opinion  contrary  to 
 
 the 
 
Chap.  XIX.        (/Conscience.  275 
 
 the  Law  of  Nature,  or  to  pofitive  Law  fuf- 
 ficiently  revealed,  can  be  probable.  The 
 Reafon  is  evident,  becaufe  we  ought  to  be 
 certain  of  every  thing  that  is  agreeable  to 
 the  faid  Laws*,  and  not  to  be  thus  certain,  is 
 a  finfiil  Defed  worthy  of  Blame  and  Punifh- 
 ment :  And  by  Confequence,  if  this  be  fuf- 
 ficient  todeftroy  all  Probability  on  the  oppo- 
 fite  fide,  nothing  contrary  to  the  faid  Laws 
 can  be  probable,  or  can,  for  that  Reafon,  be 
 followed  with  a  fafe  Confcience. 
 
 Tho'  I  have  already  produced  fuch  Argu- 
 ments againit  the  Opinion  of  the  Cafuifls, 
 as  are  fufficient  to  fhew  the  great  Abfurdity 
 of  it,  yet  it  may  not  feem  improper  ftill  to 
 enforce  them  with  fome  others.  For  we 
 cannot  too  ftrongly  oppofe  fo  fatal  and  per- 
 nicious a  Dodrine,  which  if  received,  would 
 evacuate  the  whole  Morality  of  the  Gofpel. 
 
 L  Evidence  is  to  the  Underftanding,  as 
 Good  is  to  the  Will.  As,  therefore,  'tis  a. 
 Contradiction  to  all  the  Rules  of  VVifdom^- 
 to  prefer  a  Good  which  we  look  upon  as  lefs, 
 to  another  which  we  look  upon  as  greater 
 in  all  refpeds,  fo  it  is  an  utter  Violation  of 
 the  fame  Rules  to  prefer  a  Probability  which 
 we  know  to  be  lefs,  to  another  Prol>ability 
 which  we  know  to  be  greater. 
 
 IL  What  fhould  we  fay  of  a  Phylician,  who 
 of  two  Medicines  a:like  eafy  to  be  procured, 
 fhould  prefer ibe  that  to  his  Patient  which 
 was  lefs  fafe,  and  lefs  approved  ?  What 
 fhould  we  fay  of  a  Patient,  who  of  two  Phy- 
 ficians  unequal  in  their  Abilities  and  Experi- 
 ence, fhould  chufe,  ceteris  farihm^  to  put 
 himfelf  into  the  Hands  of  the  more  ignorant, 
 
 S  7.  rather 
 
276  Of  the  Duties  BooklL 
 
 rather  than  of  the  more  skilful  ?  What  fhould 
 we  fay  of  a  Gucft,  who  being  ofFer'd  his 
 Choice  of  two  Dilhes  of  the  fame  Meat,  and 
 being  fure  that  one  of  the  Difhes  is  not  Poy- 
 fon'd,  while  he  is  advertiz'd  by  Perfons  of 
 Credit  that  the  other  is  fo,  fhould  leave  the 
 Former  to  fit  down  to  the  Latter  ?   What 
 fhould  we  fay  of  a  Merchant,  who  when  he 
 might  put  his  Goods  on  board  either  of  twa 
 Veflels,  the  one  found,  the  other  not,  fhould 
 chufe  to  truft  them  in  the  unfound  bottom  ? 
 What  fhould  we  fay  of  a  Traveller,  who 
 when  he  might  take  either  of  two  Roads, 
 fhould  prefer  that  in  which  is  informed  there 
 are  Robbers  lying  in  wait  to  murther  him  ? 
 Is  it  not  mofl;  notorious,  that  all  thefe  feve- 
 ral  Perfons  would  ad  with  very  great  Folly 
 and  Stupidity  ?   Yet  their  Folly  would  only 
 con  fill  in  preterring  a  lefs  Probability  to  a  grea- 
 ter :  And  if 'tis  fbolifh  to  ad  after  this  manner 
 in  our  temporal  Affairs,  will  it  not  be  a  higher 
 degree  of  Folly,  to  proceed  thus  in  our  Spi- 
 ritual ?  I  fay,  the  Folly  and  Abfurdity  would 
 be  much  more  heighten'd  in  the  latter  Cafe  j 
 becaufe  the  more  importunate  any^Bufinefs 
 is  to  us,  the  more  Care  and  Caution  we  onght 
 to  ufe  m  the  Profecution  of  it. 
 
 III.  'Tis  agreed  on  all  hands,  that  we  fin 
 by  acting  while  we  are  under  Scruples.  We 
 ought  firfl  to  conquer  and  expel  them,  if  wc 
 would  ad  with  Innocence  :  But  now,  if  bare 
 Scruples  may  render  an  Adion  Criminal, 
 how  much  more  fuch  Arguments  as  appear 
 good  and  folid,  and  even  better  and  more 
 folid  than  thof^  of  the  contrary  Opinion, 
 which  we  yet  chufe  to  follow  in  our  Pradice  ? 
 
 Who 
 
Chap.  XIX.       0/ Conscience.  277 
 
 Who  is  not  fenfible,  that  the  more  cogent 
 the  Reafons  appear  on  the  oppofite  fide,  the 
 more  heinous  muft  be  our  Sin,  if  we  flight 
 and  contemn  them  ? 
 
 IV.  If  the  Opinion  of  the  Cafuifts  were 
 true,  nothing  could  be  more  yain  and  unpro- 
 fitable, than  to  pray  to  God  that  He  would 
 dired  us  to  the  Knowledge  of  the  Truth  : 
 For  to  what  ufe  or  purpofe could  thisKnow- 
 ledge  ferve,  if  we  were  in  no  more  danger 
 of  finning,  and  by  confequence  of  lofing  our 
 felves  without  it,  than  under  its  Afliftance  ? 
 Probability,  and  not  Truth,  would  then  be 
 the  fole  Objedl  of  our  Enquiries.  And  yet 
 it  was  Truth,  and  not  Probability,  which 
 Holy  Men  have  ever  defir'd  to  obtain.  It  was 
 that  which  they  conftantly  made  the  great 
 Subjeft  and  Matter  of  their  Petitions  ^  as 
 thofe  of  Davidj  in  fo  many  Paflages  of  his 
 Pfalms,  amply  teftify. 
 
 V.  According  to  this  Hypothefis,  the  w  hole 
 Study  of  Morality  would  be  render'd  utterly 
 ufelefs.  It  would  be  in  vain  for  Learned  Pro- 
 feflbrs  to  wafle  their  Spirits  with  examining 
 which  Opinions  were  the  truelt.  It  would 
 be  lufEcient  for  them  to  know  which  were 
 probable  ^  and  in  order  to  this  Knowledge, 
 they  would  not  be  put  to  the  trouble  of 
 fearching  into  their  Reafons  and  Foundati- 
 ons *,  but  need  only  inform  themfelves  hillo- 
 rically,  whether  they  have  been  follow 'd  by 
 any  other  Doctors,  or  not.  Wherefore,  all 
 this  being  manifeftly  abfurd  to  fuppofe,  the 
 Principle  on  which  it  is  grounded,  can  never 
 be  confiftent  with  Truth  and  Reafon. 
 
 S3  CHAP. 
 
Of  the  Duties  Bookll* 
 
 CHAP.    XX. 
 
 The  ObjeBions  of  the  Cafuijis  Anfvpcrd* 
 
 THE  Abfurdity  of  that  Opinion  of  the 
 Cafuifls,  which  I  have  but  now  refu- 
 ted, is  fo  grofs  and  palpable,  that  we  may- 
 be aftonifh'd  to  fee  Men  who  want  neither 
 Learning  nor  Subtilty,  undertaking  its  De-- 
 fence^  efpecially,  if  weconfiderthe  Reafons 
 by  which  they  fupport  it.  They  alledge  but 
 three  or  four,  and  thefe  neither  folid,  nor 
 even  fpecious,  but  fuch  as  immediately  dif- 
 cover  and  betray  their  own  Weaknefs. 
 
 In  the  firft  place,  they  make  the  moft  of 
 a  Kotion  which  I  have  already  dilprov'd, 
 that  to  ad  fagely  and  prudently  we  need 
 only  be  furnilh'd  with  probable  Arguments. 
 I  have  fhewn  the  quite  contrary.  I  have 
 fhewn,  that  this  Rule  can  only  take  place, 
 when  thefe  probable  Arguments  are  not  op- 
 posed by  others  of  a  greater,  or  an  equal 
 Force.  And  befides,  the  Perfualion  which 
 we  follow  ought  at  leaft  to  be  equally  fafe 
 with  that  which  we  decline,  as  will  be  made 
 appear  in  the  next  Chapter. 
 
 They  fay  in  the  fecond  place.  That  there 
 is  an  infinite  number  of  Moral  Queftions, 
 which  cannot  be  decided  by  fuch  Proofs  as 
 are  convincing  and  demonftrative :  Whence 
 they  infer,  that  if  a  ^bare  Probability  be  not 
 fufficient,  we  muft  be  eternally  perplexed, 
 and  no  Man  can  ever  know  his  Duty  in  thefe 
 Particulars. 
 
 We 
 
■■ 
 
 I  Chap.  XX.  ^/Conscience.  270 
 
 We  anfwer,  there  is  a  very  eafy  way  of 
 determining  in  fuch  Cafes  without  Sin  ^  and 
 that  is,  always  to  take  the  fafer  fide. 
 
 They  reply,  That  this  Expedient  is  very 
 incommodious,  and  that  we  ihall  be  reduced 
 to  great  Itraights,  if  we  may  be  allowM  to 
 do  nothing  but  what  is  either  more  fafe,  or 
 undoubtedly  innocent. 
 
 But  we  can  foon  rejoin.  That  'tis  indeed 
 the  narrow  way  alone  which  leadeth  to  Life^ 
 and  that  this  very  eafmefs  of  avoiding  Sin, 
 without  offering  the  leaft  Violence  to  our 
 Nature,  which  is  one  of  the  Confequences  of 
 the  Dodrine  of  Probability,  renders  the  faid 
 Dodrine  ftill  more  fufpicious,  the  whole  Te^ 
 Hour  of  Scripture  informing  us,  That  'tis  a 
 Matter  of  great  Difficulty  to  preferve  our 
 Innocence,  and  to  work  out  our  Salvation. 
 
 In  the  third  place  they  affirm,  That  the 
 Probability  of  any  Opinion  which  prompts, 
 us  to  violate  a  Law,  is  an  Argument  that 
 the  laid  Law  has  not  been  fufficiently  rc- 
 veal'd,  and  by  Confequence,  that  the  Viola- 
 tion of  it  cannot  be  linful. 
 
 This  Objedion  would  appear  with  fome 
 Strength,  if  they  fuppos'd,  or  (as  we  ought 
 rather  to  fpeak)  if  they  prov'd,  that  every 
 one  who  is  guided  by  a  falfe  Opinion,  judg- 
 ing it  to  be  probable,  has  done  all  that  he 
 was  able,  and  all  that  he  was  obliged  to  do, 
 towards  the  full  difcovery  of  hisDuty.  But 
 lince  they  cannot  prove  this,  and  fince  I  have 
 indeed  prov'd  the  contrary  in  one  of  the 
 preceding  Chapters.  The  Objection  ap- 
 pears to  be  Weak  and  Groundlefs  :  For  can 
 itenter  into  any  Man's  Thought,  that  God 
 
 s  4  will 
 
286  Of  the  Duties  Book  II. 
 
 wiU  refign  his  Authority,  and  remit  all  his 
 Power  of  obliging  us,  only  becaufe  we  will 
 not  defign  to  inform  our  itlves  of  what  he 
 has  commanded  ? 
 
 From  the  Difcourfe  of  thefe  Men  it  feems 
 to  follow,  that  the  Care  o£  providing  ail 
 things  necefTary  for  our  Eternal  Welfare, 
 is  incumbent  upon  God  alone*,  and  that  we 
 have  nothing  to  do,  but  quietly  to  attend 
 his  Diipofals,  without  contributing  any  En- 
 deavours on  our  part  *,  and  that,  if  at  any 
 time  we  are  ignorant  of  our  Duty,it  is  purely 
 our  Misfortune,  and  by  no  means  our  Fault. 
 But  now,  fmce  all  this  is  utterly  falfe,  fince 
 it  is  certain,  that  our  Intereft  and  our  Duty 
 oblige  us  with  equal  Force,  to  inftrud  our 
 felves  in  the  Will  of  God,  fince  it  is  mani-  . 
 fellly  our  Fault  if  we  do  it  not  ^  and  yet  fince  % 
 it  often  happens  *,  that  we  purpofely  avoid 
 fuch  Inltrudion :  'Tis  evident,  that  we  fin 
 in  doing  what  God  has  forbidden.  Whether 
 we  rightly  underftood  the  Senfe  of  his  Law, 
 or  whether  our  own  Kegligence  hinder'd  us 
 from  underftanding  it. 
 
 So  that  'tis  a  very  falfe  way  of  reafoning 
 to  fay,  that  a  Law  appears  to  be  infiifficient- 
 ly  publilh'd,  becaufe  we  have  a  probable  be- 
 lief, that  we  may  do  what  it  forbids.  'Tis 
 poflible  it  may  have  been  more  than  fuffici- 
 ently  publilh'd,  and  that  we  ftupidly  impofe 
 upon  our  felves  by  fuch  Reafons,  are  as  falfe 
 and  deceitful,  though  agreeable  to  our  own 
 Prejudices  and  Pafllons,  when  we  make  our 
 felves  believe,  that  this  Holy  Law  permits 
 what  it  really  condemns. 
 
 Laftlys 
 
Chap.  XX.       of  Conscience.  281 
 
 Laftly,  they  urge,  that  every  Man  is  in 
 pofleflion  of  his  own  Liberty :  They  add, 
 that  doubtful  Matters  are  always  wont  to 
 be  determin'd  in  favour  of  the  Polleilbr.  And 
 hence  they  conclude,  that  to  deprive  a  Man 
 of  the  liberty  of  doing  what  he  lifts,  'tis  ne- 
 cefTary  there  ftiould  be  fuch  an  Evidence  as 
 is  exclufive  of  all  Doubt,  which  cannot  be^ 
 when  there  are  probable  reafons  to  perfuade 
 the  contrary. 
 
 But  it  is  eafie  to  reply,  That  if  this  Maxim 
 can  ever  take  place,  it  muft  be  when  the 
 Doubt  is  involuntary,  and  arifes  from  the 
 Thing,  not  from  the  Perfon :  For,  if  we 
 therefore  only  doubt,  becaufe  we  will  not  be 
 at  the  trouble  of  feeking  and  knowing  the 
 Truth,  'tis  wholly  inconceivable  that  fuch  a 
 Doubt  fhould  give  us  a  Right  to  violate  the 
 Law  of  God,  who,  perhaps,  has  forbidden 
 the  Aftion  which  we  venture  upon. 
 
 To  evince  ftill  more  clearly  the  weakneS 
 of  this  laft  Argument,  as  well  as  of  the  for- 
 mer, I  would  only  ask  the  Cafuifts,  what  it 
 is  that  they  defign  to  prove  by  it.  Is  it,  that 
 in  all  Doubts,  of  what  Nature  foever  they  be, 
 and  from  what  caufe  foever  they  proceed, 
 we  may  follow  which  Opinion  we  pleafe,  in 
 cafe  it  be  but  probable  ?  Or  is  it,  that  we  are 
 only  allow'd  to  do  thus,  when  the  Doubt  a- 
 rifes  from  invincible  and  involuntary  Igno- 
 rance ? 
 
 If  'tis  the  latter,  they  only  prove  that 
 which  no  Man  contefts  with  them.  We  ac- 
 knowledge fuch  Actions  as  proceed  from  in- 
 vincible and  involuntary  Ignorance,  to  be 
 free  from  all  cenCire*    We  only  maintain 
 
 two 
 
282  Of  the  Duties  Book  II. 
 
 two  things,  one  of  which  has  been  demon- 
 flrated  in  a  former  Chapter,  and  the  other 
 is  evident  and  indifpu table.  The  firft  is,  that 
 that  the  Ignorance  of  the  Divine  Law,  whe- 
 ther Natural  or  Pofitive  fufficiently  reveal'd, 
 can  never  be  invincible  and  involuntary: 
 The  fecond  is.  That  our  Ignorance  ihews  it 
 felf  to  be  vincible,  when  there  are,  at  leall, 
 probable  Arguments  tofupport  that  of  which 
 we  are  ignorant. 
 
 If  'tis  the  former,  the  Cafuifts  will  prove 
 again  ft  their  own  Confeflion :  For  they  all 
 confefs,  not  excepting  the  loofeft  of  the 
 Number,  That  wilful  Ignorance,  whether 
 afFedled,  or  grofs,  or  light,  cannot  excufe  •, 
 at  leaft  that  it  cannot  abfolutely  excufe. 
 Now  the  Argument  which  I  would  build  on 
 this  Suppofition,  is  as  follows. 
 
 When  a  Man  is  led  into  Doubt  by  vincible 
 and  voluntary  Ignorance,  from  which  Doubt 
 he  frees  himfelf  by  following  a  probable  O- 
 .  pinion,  either  he  fins,  or  he  does  not.  If 
 he  does  not  Sin,  'tis  falfe  that  only  invinci- 
 ble and  involuntary  Ignorance  can  excufe  ^ 
 for  here  that  which  is  neither  has  the  fame 
 EfFed,  and  fo  the  Cafuifts  are  univerfally 
 miftaken  when  they  teach  the  contrary  : 
 But  if  he  fins,  then  a  bare  probability  is  not 
 fufficient,  and  the  Reafons  by  which  the  Ca- 
 fuifts would  prove  it  to  be  fo,  are  falfe  and 
 fophiftical. 
 
 I  have  one  thing, more  to  obferve,  what  I 
 judge  to  be  of  fome  weight.  I  would  ask 
 the  Cafuifts,  Whether  their  Arguments  up- 
 on this  Point,  are  convincing  and  demonftra- 
 tive,  or,  which  amounts  to  the  fame,  Whe- 
 ther 
 
Cfaap.XX.        <?/ Conscience.  285 
 
 ther  their  Periuafion  is  certain  ?  I  believe 
 they  will  not  venture  to  fay  that  it  is:  For, 
 according  to  their  own  Rules,  the  contrary 
 muft  be  probable,  as  being  maintain'd  not 
 by  one  or  two  grave  Authors,  but  by  a  great 
 number  of  Learned  Profeflbrs,  and  eminent 
 Bilhops  of  the  Church,  who  have  exerted 
 themfelves  againit  this  new  Hypothcfis-,  nay, 
 it  cannot  be  denied,  but  that  Pope  Inno- 
 cent XI.  if  he  has  not  abfolutely  condemned 
 it,  yet  has  rendered  it  very  fufpicious,  in  his 
 Cenfure  of  the  four  firft  Propofitions,  among 
 the  fixty  five. 
 
 I  am  latisiied,  therefore,  that  the  Cafuifls 
 will  confefs  their  Judgment  of  this  Matter 
 to  be  only  probable  ^  yet,  if  they  do  fo,  they 
 mufb  at  the  fame  time  acknowledge  the  very 
 chief  of  all  their  Evafions  to  be  vain  and  ufe- 
 lefs,  when  we  fhew  them,  as  well  from  the 
 Authority  of  St.  Paul,  as  from  the  Evidence 
 of  the  thing  it  felf,  that  in  order  to  a  Mans 
 ading  innocently,    'tis  requilite  he  fhould 
 have  fome  kind  of  Certainty  of  the  Lawful- 
 nefs  of  what  he  does*,  they  unanimoufly  re- 
 ply, that  there  is  a  two-fold  Certainty,  one 
 which  they  term  Certainty  of  Speculation, 
 another  which  they  term  Certainty  of  Pra- 
 ftice.    The  former  confifts  in  our  aflurance 
 that  the  Adlion  is  good  in  it  felf,  and  agree- 
 able to  the  Law  of  God  :  The  latter  confifts 
 in  our  alTurance  that  whether  the  Adion,  in 
 it  felf,  be  Good  or  Evil,  we  fhall  not  Sin  in 
 performing  it.    They  confefs  that  he  who 
 ads  upon  a  probable  Opinion  has  not  the 
 firft  of  thefe  Certainties,   yet  they  pretend 
 that  he  has  the  fecond,  becaufe  tho'he  doubts 
 
 wlic- 
 
284  Of  the  Duties  BookH 
 
 whether  or  no  the  Opinion  which  he  follows 
 is  true  at  the  bottom,  yet  he  does  not  in 
 the  leaft  doubt  but  that  'tis  probable,  and, 
 by  confequence,  fafe. 
 
 But  thp  contrary  is  evident  from  what  has 
 been  here  obferved  :  For,  granting  that  he 
 who  ads  upon  a  probable  Opinion  knows 
 with  certainty  that  it  is  probable  ^  yet  does 
 he  with  the  fame  Certainty  know,  that  e- 
 very  probable  Opinion  is  fafe,  and  may  be 
 followed  without  Sin  ?  If  he  has  reafon  to 
 doubt  of  this,  as  I  have  fhewn  that  he  has, 
 then  he  can  have  no  Certainty,  either  Spe-^ 
 culative  or  Pradical,  and,  by  confequence, 
 be  muft  ad  rafhly  and  foolifhly. 
 
 CHAP.    XXL 
 
 Whether  we  may  be  allowed  to  follow  the 
 more  probable  Opinion^  when  it  hap^ 
 pens  to  be  the  lejfs  fafe  ? 
 
 FROM  all  that  has  been  hitherto  ofFer'd, 
 it  appears,  that  we  are  not  permitted 
 to  prefer  an  Opinion  which  at  the  fame  time 
 is  iefs  probable  and  lefs  fure  to  an  oppolite 
 Opinion,  which  has  the  advantage  of  it  in 
 both  refpeds  :  But  what  ftiall  we  do  in  Cafe 
 thefe  advantages  are  divided,  fo  that  the 
 greater  Probability  is  on  the  one  fide,  and 
 the  greater  Safety  on  the  other  ? 
 
 The  Cafuifts,  for  the  moft  part,  will  not 
 vouchjTafe  to  confider  this  Difficulty,  which 
 
 indeed 
 
Chap.  XXI.        of  Conscience.  285 
 
 indeed  is  no  difficulty  according  to  their  Hy- 
 pothefis.  For  while  they  maintain,  that  one 
 may  follow  anOpinion  which  is  both  lefs  pro- 
 bable and  lefs  fafe,  they  do  not  queftion  the 
 lawfulnefs  of  following  that  which  being  lefs 
 fafe,  is  yet  more  probable. 
 
 The  Author  of  The  Morals  of  Grenoble, 
 who  is  very  far  from  any  of  their  Extrava^ 
 gancesj  propofes  this  Qiiellion,  and  anfwers 
 it  at  firft  with  fome  referve,  but  afterwards 
 in  a  more  pofitive  manner,  affirming  that 
 'tis  lawful  on  fuch  Occafions  to  follow  the 
 lefs  fafe  Opinion,  provided  it  be  the  more 
 probable. 
 
 This  Decifion,  exj^refs'd  thus  in  general,^ 
 and  without  any  limitation,  is  certainly  falfe. 
 1  confefs  it  to  be  in  fome  meafure  true  wit;h 
 regard  to  thofe  Queftions  about  which  'tis 
 impoffible  to  obtain  any  Certainty,  tho'  we 
 feek  it  with  our  utmoft  Care  and  Endeavour, 
 llich  as  are  very  many  Qiieftions  of  Faclo 
 "^Tis  eaiie  to  apprehend,  that  upon  thefe 
 Subjeds  the  greateft  probability  ought  to 
 fupply  the  place  of  Certainty,  and  when  by 
 following  this  probability  we  are  miftaken, 
 our  Error  will  then  be  involuntary,  as  much 
 at  leaft  as  any  Error  can  be  fo. 
 
 But  it  is  not  the  fame  in  Qiieftions  of  Law, 
 in  thofe,  at  leaft,  which  refped  the  Law  of 
 Nature,  or  Pofitive  Law  fufficiently  revealed/ 
 If  we  miftake  about  fuch  Queftions,  our  Er- 
 ror is  juftly  blameable,  becaufe  indeed  the 
 only  reafon  of  our  falling  into  it  was  our  neg- 
 leding  to  do,  all  that  we  were  able,  and  all 
 that  we  were  obliged  to  do  for  our  own  In- 
 formation. 
 
 Let 
 
2§6  Of  the  Duties  Booi  II. 
 
 Let;  us  fuppofe  then,  the  more  probable 
 Opinion  in  this  Cafe  to  be  falfe,  as  it  may 
 very  pofTibly  be.  If  being  fuch,  we  yet  fol- 
 low it  in  Pradice,  'tis  evident  that  we  ^m^ 
 and  that  our  Sin  is  formal,  and  juftly  impu- 
 table. For  all  the  World  agree,  that  our 
 Sin  is  of  this  Charader,  when  we  fall  into  it, 
 thro'  wilful  and  inexcufable  Error.  Where- 
 fore, fmce  all  Error,  contrary  to  the  Law  of 
 ISIature,  and  to  Pofitive  Law  fiifficiently  re- 
 vealed, ftands  thus  condemn'd,  the  Sin  into 
 which  it  betrays  us,  muft  thus  fhare  in  the 
 Condemnation. 
 
 ISIow  I  ask  how  we  can  follow  with  a  fafe 
 Confcience  an  Opinion  which  may  be  falfe, 
 and  which  being  fo,  wifl  lead  us  into  a  for- 
 mal and  imputed  Sin  ?  Does  not  this  contain 
 a  manifeft  contradiction  ?  For  to  ad  with  a 
 fafe  Confcience,  is  indeed,  to  be  out  of  alt 
 danger  of  thus  finning.  And  therefore  he 
 who  fhallaflert,  That  we  may  commit  afor- 
 mal  Sin,  and  yet  ad  with  a  fafe  Gonfcienee^ 
 muft  contradid  himfelf. 
 
 I  am  furpriz'd  to  fee  that  a  Perfon  of  M. 
 Gemfs  Abilities  fhould  not  be  aware  of  fa 
 evident  a  Truth :  That  Ignorance  of  the 
 Law  of  Nature  does  not  excufe,  is  what  he 
 conftantly  maintains  ^  now  admitting  this,- 
 how  can  he  allow  the  following  of  an  Opi- 
 nion which  is  lefs  faffe,  tho'  more  probable  ? 
 For  muft  he  not  at, the  fame  time  allow  the 
 doing  of  that  which  may  be  contrary  to  the 
 Will  of  God. 
 
 And  therefore  VendroUus^  who  for  the 
 inoft  part  proceeds  upon  the  lame  Principles 
 With  M.  G^net^  holds  it  unlawful  to  follow 
 
 the 
 
Chap.  XXI.        (/Conscience.  287 
 
 i  the  more  probable  Opinion,  unlefs  it  be,  at 
 the  fame  time,  the  more  fafe.    He  affirms, 
 that  when  wc  have  done  all  we  can  to  be  ful- 
 ly alTiired  of  the  Truth,  andnotwithftanding 
 thefe  Endeavours,  have  not  yet  a  clear  per- 
 ception of  it,    we  ought  to  take  that  fide 
 which  has  the  joint  advantage  of  Probabili- 
 i  ty  and  of  Safety  *,  Si  Veritas  nondvm  iffi  niteat 
 :  (he  fpeaks  of  an  honeft  Man)  cfuod  frohahUitis 
 ■  (^  tutim  videhitur^  id  aget.    Vendrok.  p.  122. 
 But,  it  will  be  faid,  we  are  not  fure  that 
 the  more  probable  Opinion  in  fuch  a  Cafe  is 
 really  falfe :  'Tis  very  poflible  that  it  may  be 
 true.     'Tis  poflible,  1  confefs,  but  then  the 
 *  contrary  is  by  no  means  impoflible.    It  may 
 I  be  true,and  it  may  not  -^  and, by  confequence, 
 we  cannot  follow  it  v/ithout  the  hazard  of  a 
 Sin  j  but  to  run  this  hazard  can  never  be  in- 
 nocent :  For  the  danger  of  finning  is  fo  great 
 and  terrible,  that  we  are  in  no  cafe  allowed 
 wilfully  to  bring  it  upon  our  felves  *,  nay,  it 
 may  juftly  be  faid,  that  we  commit  a  prefent 
 Sin  by  expofing  our  felves  without  neceflity 
 to  the  danger  of  one  that  is  future. 
 
 What  tho'  it  be  more  probable  that  we 
 fhall  not  fin,  than  that  we  (hall,  this  is  not 
 enough  ^  it  is  not  enough  that  the  former  be 
 more  probable,  but  it  muft  be  certain. 
 Ought  we  not  in  the  great  Affair  of  our  Sal- 
 vation to  ufe  all  thofe  precautions  which  wife 
 Men  obferve  in  their  worldly  Concerns? 
 Now  they  are  wont  accurately  to  compare 
 the  greatnef^  of  the  Danger  with  the  Im.por- 
 tance  of  the  Motives  which  would  expofe 
 them  to  it  ^  and  if  the  Danger  be  an  over- 
 balance, they  take  care  to  avoid  it* 
 
 For 
 
288  Of  the  Duties  BookIL 
 
 For  Example,  we  are  informed  that  a  Difh 
 of  Meat  offered  to  us  is  poifoned :  We  exa- 
 mine the  feveral  Reafons  which  we  have  to 
 think  that  it  is,  or  that  it  is  not.  Let  us 
 fuppofe  the  Reafons  whieh  would  perfuade  us 
 that  this  Information  was  true,  to  have  two 
 degrees  of  probability,  and  thofe  which 
 would  perfuade  us  to  the  contrary  to 
 have  three  :  1  aflert,  that  upon  this  Suppoll- 
 tion  we  ought,  as  we  will  anfwer  it  to  com- 
 mon Senfe,  to  abltain  from  the  Meat^  becauie 
 what  is  wanting  in  the  probability  of  the 
 Reafons  which  would  perfuade  us  thus  to  ab- 
 llain,  is  fupplied  by  the  danger  on  the  other 
 hand.  By  abllaining  we  hazard  nothing,  at 
 leaft,  as  good  as  nothing.  By  eating  we 
 hazard  all,  becaufe  we  expofe  our  felves  to 
 the  danger  of  lofing  our  Life.  This  danger 
 added  to  the  two  degrees  of  Probability  in 
 thofe  Reafons  which  we  have  to  credit  the 
 Information,  vifibly  turns  the  Scale  on  that 
 lide.  And  iliall  not  a  Danger,  which  is 
 greater  beyond  all  comparifon,  that  of  fin- 
 ning and  difpiealing  God  be  allowed  to  have 
 the  fame  effect  ? 
 
 Some,  perhaps,  will  ask.  Whether  a  Re- 
 mark Vv^hich  I  have  offered  in  two  places  of 
 this  Book,  may  not  likevvife  be  applied  to  the 
 prefent  Cafe  ?  I  have  faid,  there  are  fome 
 things  which  God,  v/ithout  Injuftice,  might 
 require  of  us,  which  yet  he  does  not  require, 
 becaufe  his  Goodnefs,  and  hisGondelcenfions 
 to  us  are  infinite.  It  was  upon  this  Principle 
 that  I  formed  an  excufe  for  Errors  of  Fad  j 
 it  was  upon  this,  that  I  judged  Moral  Cer- 
 tainty to  be  fufficient,  when  no  higher  de- 
 gree 
 
Chap.  XXI.        (?/ Conscience.  28^ 
 
 gree  could  be  obtained.  It  fhould  feem  that 
 we  might  affirm  the  fame  of  fuch  Opinions  as 
 are  more  probable  tho'  lefs  fafe  than  the 
 contrary.  We  might  think  that  If  they  fnould 
 prove  to  be  falfe  at  the  bottom,  yet  God 
 will  not  lay  to  our  Charge  the  Crimes  we 
 commit  in  ading  by  their  Influence,  becaufe 
 here  the  greatelt  Probability  may  in  fome 
 fort  fupply  the  place  of  Certainty. 
 
 But  the  Anfwer  is  ready  :  For,  in  the  firfl 
 place  we  cannot  conceive  that  God  fhould 
 fuffer  us  to  aft  with  lefs  circumfpeclion  in  the 
 grand  Affair  of  another  Life,  than  in  theBu- 
 linefs  of  this.  Now  I  have  fhevvn  that  in 
 temporal  Concerns  Men  who  are  any  way 
 cautious  or  provident,  will  not  be  fatisfied 
 with  a  bare  probability,  when  by  acting  ac- 
 cording to  it  they  muft  expofe  themfelves  to 
 a  Danger  how  inconfiderable  foever*,  and 
 therefore  'tis  contrary  to  all  fort  of  Reafon, 
 that  we  Ihould  frame  to  our  felves  a  Licenfe 
 of  proceeding  thus  in  the  Service  of  God, 
 and  in  the  Care  of  our  Salvation. 
 
 To  which  I  add,  that  God  has  exprefly  de- 
 clared the  contrary.  He  has  told  us  by  the 
 Mouth  of  Solomon^  that  there  is  a  way  which  Prov,-si'T^ 
 feemeth  ri^ht  to  a  Man^  hut  the  end  thereof  are  12. 
 the  ways  of  Death.  He  has  informed  us  that 
 Idolaters  fhall  perifh,  how  fully  foever  they 
 may  have  been  perfuaded  as  to  the  Truth  of 
 their  falfe  Religion.  He  has  given  us  to 
 underftand,  that  he  looks  on  thofe  as  abo- 
 -  minable,  who  (hall  think  they  do  him  Ser^ 
 vice  by  putting  his  true  Servants  to  Death. 
 From  all  which  it  is  evident,  that  God  will 
 by  no  means  fupport,  or  bear  with  the  Er- 
 
 T  ror 
 
290  Of  the  Duties    .        Book  11. 
 
 ror  of  fuch  as  do  what  he  has  forbidden, 
 with  what  Probability  foever  they  may  im- 
 agine that  he  has  permitted,  or  even  com- 
 manded it. 
 
 It  will,  perhaps,  be  faid,  that  there  is  a 
 great  deal  of  difference  between  appearing 
 probable  and  being  really  fo.  It  will  be  faid 
 that  the  miflaken  Perfons,  of  whom  I  but 
 now  fpoke,  judged  their  Errors  to  be  more 
 probable  than  the  oppolite  Truths*,  but  then 
 they  did  ill  in  making  fo  wrong  a  Judgment. 
 tt  will  be  added,  that  when  Authors  declare 
 the  greater  Probability  to  be  fufhcient  in  or- 
 der to  Adion,  they  do  not  mean  that  which 
 appears  greater,  but  that  which  is  truly 
 greater  in  it  felf. 
 
 But  I  have  before-hand  ot  off  this  Eva- 
 flon  :  For  what  I  obferved  oTCertainty  may 
 be  applied  to  Probability.  We  may  iay, 
 that  nothing  contrary  to  the  Law  of  Kature 
 or  toPoiitiveLaw  fuificiently  revealed  ought 
 to  appear  more  probable,  than  that  which  is 
 agreeable  to  them.  We  may  fay,  that  if  it 
 does  thus  appear,  the  Fault  is  our  own,  and 
 fuch  a  Fault  as  will  aggravate  our  Guilt  in- 
 Head  of  being  pleaded  for  our  Excufe  ^  and  \ 
 therefore  to  require  that  the  Opinion  which ' 
 we  follow  in  Pradice  fliould  be  more  proba- 
 ble in  it  felf,  is  to  require  that  it  fnould  be 
 true  \  which  comes  up  to  what  I  afTert,  or 
 rather  goes  beyond  it. 
 
 I  add,  that  if  in  order  to  our  acting  with 
 a  fafe  Confcience  'tis  neceflary  that  the  Opi- 
 nion which  we  follow  fhould  not  only  ap-  ^ 
 pear  more  probable  than  the  contrary,  but  , 
 fhould  be  really  ^o^  the  fame  difficulty  will 
 
 return. 
 
Chap.  XXL        ^/Conscience.  291 
 
 — J. 
 
 return.  For  how  Ihall  I  know  that  I  am  not 
 miftaken  in  my  Judgment  of  this  Probability? 
 Such  a  miflake  muft  be  allowed  to  be  very 
 
 I  poflible  ^  and  what  fecurity  have  I  that  I  fhal! 
 
 I  not  fall  into  it? 
 
 Efpecially  fince  very  learned  and  judicious 
 
 I  Perfons  maintain,  that  Probability  is  not  an 
 
 I  abfolute  Quality,  agreeing  to  Propolitions 
 in  themfelves,  as  Truth  and  Falfhood,  but  a 
 Relative  Quality,  depending  not  fo  much  oii 
 the  intrinfick  Nature  of  the  Propolitions,  as 
 upon  the  Degree  of  Light  and  Knowledge  in 
 theParty  who  judges:  For,  leaving  the  Pro- 
 lition  as  it  is,  we  need  only  increafe  or  di- 
 minifli  the  Sagacity  and  Penetration  of  the 
 Perfons,  to  make  this  fame  Propofition 
 from  improbable  become  probable,  from 
 probable  evident  ^  or,  on  the  contrary^ 
 from  evident  become  barely  probable,  or 
 even  improbable.  But  fuch  Speculations 
 are  too  nice  and  fubtile  for  a  Treatife  of 
 this  Nature. 
 
 The  mainQueftion  of  the  prefent  Chaptef 
 being  of  the  higheft  importance,  upon  the 
 true  decifion  of  which,  our  Condud  in  a 
 thoufand  Inftances  depends,  I  hope  it  will 
 not  feem  impertinent  if  Ifpend  fome  farther 
 time  in  examining  it  more  fully,  and  fetting 
 it  in  its  jufter  Light. 
 
 There  are  two  leading  Opinions  on  this 
 Subjed  amongit  the  Dodors  of  the  Church 
 oiRome.  ThQ  Janferjlfis,  with  fome  others, 
 maintain.  That  in  order  to  our  acting  with 
 a  fafe  Confcience,  'tis  not  fufficient  for  us 
 to  take  the  more  probable  Perfuafion.  They 
 abfolutely  require  that  the  Perfuafion  which 
 
 T  2  w^ 
 
 / 
 
r -^ ' —  •  ■ 
 
 292  Of  the  Duties  Book  11. 
 
 we  follow  fhould  be  true,  and  that  we  fhould 
 have  fome  kind  of  Certainty  about  it.  But 
 there  are  others  who  reft  fatisfied  with  the 
 greater  Probability ;  in  which  Number  we 
 may  reckon  many  of  thofe  who  have  moft 
 openly  declared  againft  the  loofenefs  of  the 
 Cafuifts,  particularly  J.  B^  Gonet^  and  the 
 General  of  the  Jefvifis, 
 
 The  latter  of  thefe  two  Authors,  declares 
 liimfelf  to  be  abfolutely  in  the  Sentiments 
 of  the  former  \  yet,  I  think,  we  may  obferve 
 a  condderable  difference  between  them  : 
 Gonet  only  demands  that  the  Perfuaiion 
 which  is  lefs  fafe  fhould  be  more  probable*, 
 but  the  General  of  the  Jefuifts  infifts  upon  fe- 
 vcral  other  Conditions. 
 
 In  the  firft  place  he  tells  us,  we  ought  to 
 to  be  very  well  affured  that  the  Opinion 
 which  we  follow  is  the  more  probable  of 
 the  two. 
 
 II.  He  requires,  that  the  advantage  which 
 this  Opinion  has  of  the  other  in  Probability 
 Jhould  be  great  and  confiderable :  For  if  the 
 difference  be  but  flight,  he  fays,  we  ought 
 not  to  regard  it. 
 
 III.  He  requires  that  we  Ihould  make  this 
 Judgment  not  as  we  are  fway'd  by  Intereft, 
 Prejudice  or  Paffion,  but  with  Sincerity  of  In- 
 tention, and  after  we  have  examined  the 
 matter  with  our  utmoft  Care  ^  in  a  Word, 
 that  we  fhould  make  it  with  the  fame  Free- 
 dom and  Indifference,  as  if  wc  were  whol- 
 ly unconcerned  as  to  the  Truth  of  either 
 fide. 
 
 Now  the  refult  of  all  thefe  Demands  is  ftill 
 very  different  from  what  I  have  laid  down  in 
 
 my 
 
Chap.XXI.        (^/Conscience.  293 
 
 my  Eleventh  Chapter.  I  there  obferved, 
 that  if  we  would  ad  with  a  fafe  Gonfcience, 
 we  ought  to  have  fbme  Certainty  of  the 
 lawfulnefs  of  what  we  do,  tho'  not  a  Phyfi- 
 cal,  or  Metaphyfical,  of  which  the  Subjed  is 
 incapable,  yet  a  Moral  Certainty  :  And  to 
 render  fuch  a  Moral  Certainty  fufHcient  for 
 thefe  Occafions,  I  laid  two  things  were  ne- 
 ceflary.  Firft,  That  we  fee  no  Reafon  to 
 perfuade  us  of  the  contrary,  or  however  none 
 but  fuch  the  faliity,  or  at  leaft  the  weaknefs 
 of  which  we  clearly  difcern.  Secondly, 
 That  the  Perfuafion  which  we  embrace  be 
 founded  upon  folid  Reafbns,  and  fuch  as  we 
 think  cannot  be  eluded  by  any  coloured  Ob- 
 jedlion. 
 
 The  General  of  the  Jefuifts  is  fatisfied  with 
 much  lefs.  He  affirms,  That  we  may  ad 
 fafely  and  innocently,  tho'  the  Reafbns  on 
 the  other  fide  continue  to  appear  good  and 
 folid,  provided  they  ftill  appear  inferior  to 
 thofe  by  which  we  are  guided  and  deter- 
 mined. 
 
 So  that  the  difference  between  his  Judg- 
 ment and  mine,  comes  to  this,  I  require  a 
 Certainty  in  the  prefent  Cafe  ^  the  Nature 
 of  which  fuppofes  us  to  look  on  the  contra- 
 ry as  morally  impoffible,  whereas  he  requires 
 no  fuch  Certainty.  The  Point  to  be  confi- 
 dered  is,  which  of  thefe  two  Judgments  can 
 lay  the  belt  Claim  to  the  Truth. 
 
 The  Reafons  which  determine  me  to  per- 
 fift  in  mine,  befides  thofe  intimated  in  the 
 lafl  Chapter,  are  as  follow. 
 
 I.  The  Opinion  of  thofe  who  affert  that 
 the  greater  Probability  is  fuflicient,  cannot 
 
 T  3  ftan4 
 
P94  ^/  ^^^  Duties  Book  IL 
 
 ftand,  if  the  Ignorance  of  Natural  Law  do«s 
 not  excufe.  This  Confequence  is  neceflary, 
 and  therefore  Gonet^  and  the  General  of  the 
 Jefnifisj  admit  and  acknowledge  it  as  incon- 
 teftable*,  fo  that  we  have  no  occafion  to 
 prove  it )  not  to  fay  that  it  has  been  already 
 proved  in  the  Chapter  immediately  forego- 
 ing. 
 
 Yet  moll  certain  it  is.  That  the  Igno- 
 rance of  Natural  Law  can  excufe  no  Man, 
 as,  I  think,  has  been  evinced  with  due 
 weight  and  ftrength  in  the  Seventh  Chap- 
 ter of  this  Book  ^  it  muft  therefore  of  necef- 
 iity  be  confefl,  that  a  bare  Probability,  how 
 great  foe ver,  is  infufEcient. 
 
 II.  I  have  a  fecond  Reafon  to  urge,  which 
 I  look  upon  as  convincing  anddemonllrative. 
 According  to  the  Authors  with  whom  I  am 
 now  engaged,  we  ought  to  be  well  alTured 
 that  the  Opinion  which  in  practice  we  fol- 
 low, is  more  probable  than  the  contrary. 
 This  is  what  the  General  of  the  Jefmfts  ex- 
 prefly  afierts  in  feveral  places,  and  particu- 
 larly Dijfert,  X.  N.i  2.  where  he  requires  that 
 the  advantage  of  Probability,  in  the  Opini- 
 on which  we  follow,  ihould  be  remarkable 
 and  evident*  Indeed  I  think  none  can  dif- 
 pute  this  Condition  :  For  if  the  Error  into 
 which  we  fall  by  taking  that  to  be  more  pro-- 
 bable  which  is  not  fo  in  reality,  be  the  Ef- 
 fed  either  of  our  Negligence  in  fearching  af- 
 ter the  Truth,  or  of  any  finiller  engagement 
 to  our  Intereft,  our  Paifions,  or  our  Preju- 
 dices, fuch  Error  cannot  be  innocent,  or 
 involuntary,  and  therefore  can  never  exr 
 cufe. 
 
 if'i 
 
Chap.  XXI.       ^/Conscience.  295 
 
 If  then  we  doubt,  as  to  this  advantage  of 
 Probability,  we  cannot  act  with  a  fafe  Con- 
 fcience  :  But  we  mufl  always  doubt  of  it^  if 
 we  have  not  fome  Certainty  of  the  thing  it 
 felf,  as  might  eafily  be  evinced.  Indeed,  ac- 
 cording to  thefe  Authors  themfelves,  the  re- 
 flex Judgment  by  which  we  pronounce  one 
 Opinion  to  be  more  probable  than  another, 
 depends  upon  the  Certainty  which  we  have, 
 or  on  the  one  fide  that  we  have  omitted  no- 
 thing in  order  to  the  difcovery  of  the  Truth, 
 and  on  the  other  fide,  that  we  have  been  no 
 way  byafs'd  either  by  Intereft,  Prejudice  or 
 Parfion.  But  is  this  eafy  to  be  obtained  ?  Is 
 it,  indeed,  more  eafy  than  to  gain  a  full  af- 
 furance  of  the  Truth  or  Fallhood  of  the  O- 
 pinion  by  which  we  are  guided  ia  our  Con- 
 dud? 
 
 I  jQiall  recite  the  Words  oiGonfales  himfelf, 
 from  two  places  of  his  Book.  Quamvis  qui 
 honefle^  operatur  manifefte  experiatur  fe  vehe^ 
 menter  moveri  ad  ajfsrendvm  contrnRum  ali~ 
 quern  ejfe  honeflum  per  fun d amenta  fsyite mi tz  hoc 
 affirmantisj  nihilominm  cum  ad  pr  oh  ah  Hit  at  em. 
 opinion  is  nan  fiijficiat  quod  ejus  motiva  appareant 
 magna  operant i  *,  (cum  etiam  Hctreticis  G^  te^ 
 mere  judicantibus  proponantur  ut  maana^  imo  at 
 cert  a  fundament  a  fuorum.  errorum)  fed  infupey 
 requiratur-y  quod  apparent i a  Hla  magna  n on  pro - 
 veniat  ex  pajfione  jiidicantis^  vel  ex  ejus  impe- 
 ritia  O"  negligentia  in  inquirenda  veritate^  7;e- 
 quit  quis  effe  omnino  certus  quod  judicium  fuum 
 quo  judicat  aliquem  contra'clum  effe  lecitum^  ft 
 prudens^  nif  certus  (it  fundament  a  Hlivis  judicii 
 fihi  vifa  fuijfe  verifimiliora  citra  omneyn  paffio- 
 nem^  &  pof  fuffcientem  diligenttam  ad  in  qui 
 
 T  4  rendam 
 
96  Of  the  Duties  BookIL 
 
 rendarn  veritatem-y  &  nlfi  certus  fit  fe  fuffici- 
 enter  calluijfe  oppofitte  Sementix  fundament  a, 
 jlltquando  enim  apparent  verifimilora  funda- 
 ment a  tinis  partis f  quia  alterius  partis  funda-^ 
 menta  perfunBorie  examinantur^  ^  rrdnime  pe^ 
 netrantur-y  qu<z  fipenetrarentiir  evaderent  fuperi-^ 
 ora  in  vi  movendi,  Goiifales,  De  redo  uiu 
 ppin  prob.  DifT,  IV.  N.  82. 
 
 And  again.  Ouod  mihi  nnice  difficult  at  em 
 paret  ne  putem  diBamen  ill-ud  ejfe  evidens^  hoc 
 wium  eft^  nempe  quod  operans  non  facile  potefi 
 certus  ejfe  quod  fecerit  fufficientem  deli(rentiam 
 ad  inquirendam  veritatem  *,  qu<z  tamen  certitu- 
 do  videtur  neceffaria  ut  fit  evidens  judicium  d^e- 
 hone  fate  objecti :  Nam  fi  illud  judicium  di' 
 rectum  efl  falfum  oh  ignorantiam  culpahilem^ 
 non  efl  prudens  ^  quia  nems  prudent er  judicat 
 ejfe  hone  ft  um  ohjeBum  reipfa  inhoneftum^  fi 
 error  ifte  fit  culpabilis.  Idem,  DilTert.  X. 
 N.  29. 
 
 III.  It  cannot  be  denied  but  that  the 
 whole  Jewijh  Church  believed  Divorces  to 
 be  lawful  :  And  therefore  it  cannot  be 
 doubted  but  that  this  Opinion  was  more 
 probable  than  the  contrary.  For  it  was 
 not  a  fingle  Dodor  that  permitted  the 
 Husband  to  put  away  his  \Vife  for  other 
 reafon  befides  Adultery  \  tho'  this  fingle 
 Authority,  would,  according  to  Gonfalesj 
 have  been  fufficient  ^  it  was  the  full  Body 
 of  their  Dodors,  not  excepting  any  one 
 of  the  Kumber. 
 
 And  yet  'tis  certain,  that  they  finned  by 
 following  this  Opinion  :  For  To  our  Lord 
 has  taught  us  in  his  Gofpel  j  The  Parifees 
 (fays  the  Evangelift)  came  untohim^  tempting 
 
 him 
 
Chap.  XXI.       ^/Conscience.  297 
 
 him^  and  faying  vnto  him^  is  it  lawful  for  a 
 Man  to  put  away  his  Wife  for  every  Caufe  ?  And  ^^^*  ^^^' 
 fie  anfwered^  and  faid  unto  them-,  have  ye  not 
 fead^  that  he  which   made  them  at  the  Begin- 
 "ving^  made  them  Afale  and  Female  ^  and  faid^ 
 for  this  Caufe  fljall  a  Man  leave  Father  and  Mo^ 
 ther^  and  cleave  unto  his  Wife^  and  they  twain 
 fhall  be  one  Flejlj :    Wherefore^  they  are  no  more 
 twain^  hut  one  Flejlj.     What  therefore  God  has 
 foind  together-)  let  not  Man  put  afunder-     They 
 fay  unto  him^  Why  did  Mofes  then  command  to 
 give  a  Writing  of  Divorcement-^  and  to  put  her 
 away  ?    He  faith  vnto  them^  Mofes^  becaufe  of 
 the  hardnefs  of  your  Hearts^  Juffered  you  to  put 
 away  your  Wives  ^  hut  from  the  Beginning  it  was 
 not  fo.     And  J  fay  unto  you ^  whtfoeverf jail  put 
 away  his  Wife^  except  it  he  for  Fornication^  and 
 all  marry  another^  committeth  Adultery  ^  and 
 whofo  marrieth  her  which  is  put  away^  doth  com^ 
 mit  Adultery. 
 
 In  which  Words,  I  defire  the  Reader  to 
 take  notice  of  five  Particulars.  Firft,  That 
 the  Pharifees  asked  our  Lord,  not  whether 
 Divorces  fhould  hereafter  be  lawful  under 
 the  Gofpel-ftate,  but  whether  they  were 
 now  lawful,  at  the  time  of  their  fpeaking  ^ 
 Is  it  lawful  for  a  Man  to  put  away  his  Wife  ? 
 II.  That  our  Lord  anfwers  to  this  Qpeftion 
 in  a  dired  and  pofitive  manner,  that  it  is 
 not.  III.  That  he  proves  the  Truth  of  his 
 Decifion,  not  by  Reafons  taken  from  the 
 Kature  and  Defign  of  the  Gofpel,  but  by  the 
 Original  Inflitution  of  Marriage.  IV.  That 
 he  fays,  Mofes  granted  a  Toleration  of  Di- 
 vorces amongfl  th^JewSj  hecaufe  of  the  hard- 
 mfs  of  their  Hearts,     V.  That  he  pofitively 
 
 declares 
 
Of  the  Duties  Book  II. 
 
 declares  the  marrying  a  fecond  Wife,  after 
 the  firft  has  been  put  away,  to  be  the  Sin  of 
 Adultery.  From  all  which  it  is  manifeft,  ^ 
 That  Divorces  were  ever  unlawful,  notwith^ 
 Handing  any  Probability  in  the  contrary  O- 
 pinion. 
 
 IV.  The  Scribes  and  Tharifees^  that  is,  all 
 the  Cafuifts  of  the  Jewiflo  Church,  maintain'd. 
 That  a  Son  was  releas'd  from  the  Duty  of 
 maintaining  his  Parents  in  their  Neceflity, 
 in  cafe  he  had  devoted  to  God,  what  he 
 might  have  imploy'd  in  their  Support  *,  as 
 we  find  our  Lord  reproaching  them.  Mat. 
 XV.  5.    We  have  here  then,  an  Opinion  more 
 probable  than  the  contrary  :   But  was  it 
 fuch  an  Opinion  as  Men  with  a  fafe  Confci-  • 
 ence  might  follow  ?    Let  us  hear  our  Lord  I 
 pronouncing  upon  it -^  If  the  Blind  lead  the^ 
 Blind  both  jloallfall  into  the  Ditch.     The  Scribes 
 and  Tharifees^  who  gave  fo  wicked  a  Deter- 
 mination, were  the  Blind  Guides.     Thofe 
 who  embraced  their  Decilions,  and  made 
 them  the  Rules  of  their  Practice,  were  the 
 Blind  Followers  of  thefe  Guides.     Our  Lord 
 declares,  that  both  flmll  fall  into  the  Ditch  :\ 
 neither  therefore  were  excufable. 
 
 V.  Let  us  fuppofe  an  Adion  to  be  really 
 evil,  and  condemn'd  by  the  Law  of  Nature, 
 but  condemn'd  fo  very  obfcurely,  that  there'* 
 a  greater  Probability  of  its  being  permitted 
 This  Suppofition  is  very  pofTible,  and  will 
 I  am  fure,  be  granted  me  by  all.  Let  us  con 
 ceive  a  Man  doing  fuch  an  Adion  :  Will  it; 
 in  this  Cafe,  be  Good  or  Evil,  or  LadifFe.; 
 rent  ?  f 
 
 I 
 
 1 
 
Chap.  XXI.        (?/ Conscience.  299 
 
 If  it  be  Evil  my  Point  is  gaiii'd  j  for  then 
 the  Party  fins  by  following  fo  great  a  Proba- 
 bility. 
 
 Kone  will  fay  that  'tis  Indifferent  •,  all  a- 
 greeing,  That  though  there  are  Adions  In- 
 different in  their  general  Nature,  yet  there 
 are  none  fo  conlider'd  fingly,  and  with  all 
 the  train  of  Circumftances  which  attend 
 them.  In  this  refpe(^,  they  are  all  either 
 Good  or  Evil. 
 
 Is  it  therefore  Good  ?  Thefe  Authors  muft 
 affirm  it  to  be  fo,  or  they  muft  defert  the 
 Maxim  which  I  now  oppofe  :  Yet  this  they 
 cannot  afhrm  without  great  Abfurdity  ^  it 
 being  a  conftant  Truth,  that  every  good 
 Adion  is  the  Effed  of  adual  Grace,  accord- 
 ing to  thofe  Words  of  our  Saviour,  Without: 
 me  ye  can  do  nothing  :  But  is  it  conceiveable, 
 that  actual  Grace  Sould  incline  us  to  the  do- 
 'ing  of  that  which  is  repugnant  to  the  Will 
 of  God? 
 
 This  is  Vendro\im^%  Argument,  and  I  look 
 upon  it  as  firm  and  fubftantial.  Gonet  has 
 replied  to  it  two  Ways.  Firft,  he  fays. 
 That  Grace  is  indeed  neceflary  for  the  Pro- 
 dudion  of  fuch  good  Works  as  have  a  Theo- 
 logical and  Supernatural  Goodnefs,  and  may 
 entitle  us  to  Heaven  :  But  not  for  the  Pro- 
 dudion  of  thofe  which  have  barely  a  Moral 
 Goodnefs,  and  are  done  in  purfuanceofno 
 Rule  but  that  of  common  Honefty,  which 
 yet  is  fufhcient  to  hinder  them  from  being 
 Sins. 
 
 I  will  not  enter  into  all  the  Debates  which 
 
 may  fcem  rcquifite  for  the  full  Difcuifion  of 
 
 .(hisAnfwer :  Such  a  Digreflioa  would  lead  me 
 
500  Of  the  Dutief  Book  II, 
 
 a  great  way  from  my  Bufinefs.  I  fhall  con- 
 tent my  felf  with  a  fingle  Reward.  I  would 
 ask  this  Author,  Whether  the  particular 
 Adion  of  which  he  fpeaks,  has  the  Love  of 
 God  for  its  Principle  ^  or.  Whether  it  pro- 
 ceeds from  any  other  Motive.  If  the  Latter, 
 'tis  a  Sin  ^  for  every  Adion  which  is  not  di- 
 reded  towards  God,  either  as  its  Motive,  or 
 its  End,  is  finful.  If  the  Former,  'tis  an 
 Effed  of  Grace,  and  the  Goodnefs  it  has  is 
 Theological  and  Supernatural,  And  thus 
 the  firll  Reply  made  by  this  Author  appears 
 to  be  invalid. 
 
 He  fays.  Secondly,  That  the  Holy  Spirit 
 fometimes  ads  in  thofe  Hearts  which  he  does 
 not  inhabit,  barely  moving  and  exciting 
 them,  as  in  the  cafe  of  Attrition  ^  and  that 
 the  Adion  now  under  Difpute  may  be  of 
 this  Order. 
 
 But  this  fecond  Reply  is  no  better  than 
 the  firft :  For  if  the  Adion  he  fpeaks  of  be 
 an  EfFed  of  the  Love  of  God,  it  cannot  be 
 produced  but  by  one  of  thofe  adual  Graces 
 which  denote  the  Refidence  and  Inhabitation 
 of  the  Blefled  Spirit. 
 
 Or  let  us  fuppofe  this  Grace  to  be  barely 
 moving  and  exciting.  Whatever  it  be,  we 
 cannot  imagine,  that  the  Holy  Spirit  fhould 
 make  ufe  of  it  to  promote  an  Adion  which, 
 at  the  bottom,  is  contrary  to  the  Divine 
 Will.  Is  this  the  Imployment  of  the  Graces 
 which  he  vouchfafes  to  lend  us  ?  And  muft 
 it  not  be  acknowledged,  that  the  Ardors 
 which  he  infpires  are  always  accompanied 
 with  Light,  and  that  he  is  as  well  the  Spirit 
 of  Truth  as  the  Spirit  of  Love  ? 
 
 VI.  This 
 
Chap,  XXI.        (/Conscience.  501 
 
 VL  This  Argument  will,  I  believe,  appear 
 more  convincing,  if  applied  not  to  the  Per- 
 formance or  Omiflion  about  which  we  deli- 
 berate, (as  fuppofe  to  the  Reftitution  which 
 we  ought  to  make,  but  to  that  inward  Ad 
 of  the  Mind,  by  which  we  prefer  the  more 
 probable  Opinion  to  the  more  fafe.  Now 
 this  Ad  is  Good,  Evil  or  Indifferent.  Thefe 
 Authors  will  not  ftyle  it  either  Evil  or  Indif- 
 ferent, for  the  Reafons  which  I  have  before 
 alledg'd.  The  only  Quellion  is.  Whether  it 
 be  Good  ? 
 
 If  it  befo,  it  muft  either  be  Good  in  its 
 Kind  and  Subftance,  as  being abfolutely  com- 
 manded by  God  •,  or  being  in  it  felf  Indiffe- 
 rent, it  mufl  be  rendered  Good  by  the  Inten- 
 tion of  the  Agent. 
 
 The  Former  will  not  be  faid  :  For  if  G(^d 
 had  commanded  us  to  prefer  Probability  to 
 Safety,  we  muft  fin  by  preferring  Safety  to 
 Probability  *,  which  no  Man  ever  pretended, 
 and  which  indeed  is  ridiculous. 
 
 He  that  fhall  afRrm  the  Latter,  will  ren- 
 der this  Dodrin  of  very  little  ufe,  and  by  no 
 means  anfwerable  to  the  Defign  of  its  Pa- 
 trons *,  For  the  Principle  on  which  they 
 maintain  it,  is  the  Defire  they  have  not  to 
 perplex  and  difquiet  the  Confciences  ofMen, 
 but  to  allow  them  in  the  doing  of  that  which 
 is  moft  agreeable  to  their  Intereft,  or  to  any 
 other  Engagements  of  the  World,  and  the 
 Flefh :  But  here  no  fuch  Defire  can  take  Ef- 
 fed  ^  becaufe  the  Conftraint  which  Men  hope 
 thus  to  avoid,  would  indeed  return,  by  the 
 NecefTity  which  this  Anfwer  lays  upon  them 
 to  govern  themfelves  in  the  choice  of  their 
 
 Pradical 
 
§0^  Of  the  Duties  Book  II 
 
 *"  ■• 
 
 Praftical  Judgments,  only  by  the  Moti-* 
 ons  of  their  own  Soul,  and  of  God's 
 Grace. 
 
 For  Infiance,  I  doubt  whether  I  ought  to 
 make  Reftitution  in  a  certain  Cafe,  where 
 the  Neceflity  of  it  does  not  evidently  ap-* 
 pear.  I  examine  the  Quellion,  and  I  find 
 on  the  one  fide,  that  the  Afiirmative  is  the 
 more  fafe,  and  on  the  other  fide,  that  the 
 Islegative  is  the  more  probable.  Here,  if  I 
 were  allow'd  to  follow  my  Intereft,  the  O- 
 pinion  which  recommends  the  more  proba- 
 ble Mq^  though  lefs  fafe,  would,  I  confefs, 
 be  very  commodious  :  But  if  in  fixing  the 
 Preference  I  am  oblig'd  to  be  guided,  not  by 
 my  own  Intereft,  but  by  the  Love  of  God,  I 
 do  not  fee  what  great  ufe  I  could  make  of 
 that  Freedom  in  Opinion  :  Nay,  I  do  not 
 fee  how  that  could  any  way  alter  the  Na- 
 ture of  the  Cafe. 
 
 For  let  us  fuppofe,  that  while  the  Qufti- 
 on  is  only  confider'd  in  Thejt^  'tis  allowable, 
 not  to  make  the  Reftitution  under  Debate. 
 What  Service  can  this  do  me,  if  before  I  re-^ 
 folve  thus  to  difpenfe  with  my  felf,  I  am 
 bound  to  examine.  Whether  the  Love  of 
 God,  and  of  my  Neighbour,  do  not  rather 
 require  me  to  make  it,  than  to  forbear  it  ? 
 How  few  Occafions  fiiall  we  find,  in  which 
 the  Love  of  God,  and  of  our  Neighbour,  o- 
 blige  us  to  follow  the  more  probable  Judg-* 
 ment,  in  prejudice  'of  the  more  fafe  ?  And, 
 confequently,  where  are  thofe  Advantages 
 and  Conveniences  with  which  this  Opinion 
 promifes  to  fupply  us  ? 
 
 VILAll 
 
I'Chap.  XXI.  ^/Conscience.  50^ 
 
 VII.  All  Divines  agree,  That  Scrupulous 
 Confciences  ought  to  rid  themfelves  of  their 
 Scruples,  before  they  proceed  to  Adion  ; 
 and  that  to  ad  under  them  is  to  fin  j  which, 
 if  it  be  fo,  'tis  ftill  a  greater  Sin  to  guide  our 
 I  Pradice  by  the  greater  Probability  :  For 
 this  Probability  does  not  hinder  us  from 
 looking  upon  the  oppolite  Reafons  as  plau- 
 lible  :  Kay,  it  does  not  hinder  us  from  judg- 
 ing the  faid  Reafons  to  be  of  fome  Strength 
 and  Weight.  They  are,  therefore,  more 
 conliderable  than  Scruples,  which  muft  ever 
 be  own'd  to  be  vain,  frivolous  and  contemp- 
 tible :  But  if  the  Latter,  thus  vain  and  frivo- 
 lous as  they  are,  do  yet  caufe  us  to  fin,  if  we 
 ad  without  pofitively  difcarding  them  ^ 
 what  muft  the  Former  do,  which  are  fo 
 much  better  in  themfelves,  and  have  fo  much 
 jufter  a  title  to  our  Confideration  '^ 
 
 The  General  of  the  Jefvits  makes  a  long 
 Reply  to  this  Objection  ^  but  the  Sum  of 
 what  he  offers  is.  That  the  Sin  of  ading  un- 
 der Scruples  confifts  in  the  Injuflice  of  pay- 
 ing fo  much  regard  to  things  which  deferve 
 fo  little  :  But  he  is  certainly  mifhaken.  The 
 Sin  committed  in  this  Cafe  is  not  our  fet- 
 ting  too  great  a  value  upon  the  Scruples, 
 but  our  proceeding  to  Adion  while  we  re- 
 main under  their  power  :  Which  will  appear 
 from  thefe  two  Remarks. 
 
 Firft,  That  we  do  not  accufe  Scrupulous 
 Confciences  of  Sin  before  any  occafion  of 
 Adion  prefents  it  felf,  but  only  if  they  ad 
 before  they  are  deliver'd  from  their  Scruples^ 
 'Tisnot,  therefore,  the  Scruple  that  makes 
 the  Sin  j  'tis  the  Union  of  the  Scruple  and 
 
 the 
 
504  Of  the  Duties  Book  1I« 
 
 the  Aclion.  Indeed,  were  Scruples  finful  m 
 themfelves.  Scrupulous  Confciences,  as  long 
 as  they  remain'd  fuch,  would  remain  in  a 
 ftate  of  Sin,  which  yet  none  will  pretend. 
 
 Secondly,  That  if  the  Sin  of  Scruples  con- 
 fifted  in  paying  too  much  regard  to  a  petty 
 Reafon,  we  muft  be  guilty  of  this  Sin,  when- 
 ever we  over-rated  any  fuch  Reafon,  upon 
 any  Occafion,  and  in  refpect  of  any  Subjed^ 
 Thus  a  Philofopher  who  fhould  lay  more 
 itrefs  on  a  Conjedture  than  it  deferv'd  ^  a 
 Merchant  who  fhould,  without  goodGrounds, 
 fear  to  be  a  Lofer  in  a  certain  Purchafe,  would 
 both  of  them  iin  ^  that  is,  they  would  do  an 
 Adion  difpleafmg  to  God,  and  expoiingtheni 
 to  his  Wrath  :  But  fince  all  will  difclaim  fuch 
 a  Confequence,  it  muft  be  acknowledged, 
 that  the  Sin  of  which  v/e  are  fpeaking  con- 
 fifts  in  fomething  elfe. 
 
 And  it  certainly  confifls  in  this,  That  by 
 afting  while  we  are  under  any  fear  that  our 
 Adlion  may  offend  God,  we  demonllrate  our 
 felves  to  be  wanting  in  our  Love  and  Vene- 
 ration  towards  Him  :  For  true  Refpect  and 
 Love  will  engage  us  to  abflain  not  only  from 
 that  which  we  certainly  know  to  be  diia- 
 greeable  to  the  Perfon  whom  we  efteem  and 
 affed,  but  from  that  of  which  we  have  but 
 the  leaft  Sufpicion,  that  it  will  give  Him  any 
 Difpleafure.  Since,  therefore,  the  Probabi- 
 lity of  the  oppofite  Opinion,  which  in  Pra- 
 ctice we  decline,niuft  create  a  fear  of  this  great 
 tJnhappinefs,  much  more  jult  and  reafona- 
 ble,  than  that  v;hich  a  bare  Scruple  can  pro- 
 duce^ the  Former  muft,  at  leafl,  be  acknow- 
 ledged to  have  the  fame  Efficacy  as  tlie  Lat- 
 ter- VIILWhat 
 
Chap.  XXI.       f?/ Conscience.  ^o^ 
 
 VIII.  What  we  are  thus  told  by  Divines^ 
 as  to  the  Sin  of  acting  under  a  Scrupulous 
 Condition,  is  the  exprefs  Docltrin  of  St.  Pauly 
 Rom,  xiv.  23.  vyhere  fpeaking  of  the  ufe  of 
 certain  Meats,  he  lays,  He  that  doubteth  is 
 damned  if  he  eat^  becaufe  he  eateth  not  of  Faith  ^ 
 for  whatfoever  is  not  of  Faith  is  Sin.  To  which 
 alio  belongs  the  Command  he  gives  in  the 
 fifth  Verfe,  Let  every  Man  he  fully  ferfuaded 
 in  his  own  Mind.  A  Man  therefore  lins,  ac- 
 cording to  St.  Paul^  when  he  ads  without  a 
 fullRefolution  of  Soul,  and  without  fo  ftrong 
 a  Perfuafion  of  the  Lawfulnefs  of  what  he 
 does,  as  may  deferve  the  Name  of  Faith  *, 
 >vhich  cannot  be  faid  of  him  who  has  but  a 
 bare  Probability,  or  fuch  an  Opinion  as  is: 
 infeparably  attended  with  a  juft  fear  of  being 
 millaken. 
 
 IX.  I  may  oppofe  to  Goner  the  fame  Argu- 
 ment which  he  urges  againft  the  Cafuiits. 
 He  fays.  That  a  Man  who  follows  an  Opini- 
 on which  he  judges  to  be  lefs  probable  thaii 
 the  contrary,  cannot  excufe  himfelf  upon  the 
 Plea  of  Ignorance,  from  the  Sin  into  which 
 it  leads  him,  if  it  proves  falfe  at  the  bottom  ^ 
 becaufe  this  Ignorance  is  not  invincible  ^  and 
 becaufe  it  appears  not  to  be  fo  from  the  fear 
 v/hich  the  Party  has,  that  the  Opinion  he  is 
 guided  by  may  be  falfe.  Qnia  (fays  he,  n.  48.) 
 ratione  formidinis  annexe  opir^ioni  rninm  trobabill 
 errorem  aliquo  modo  pr^videt.  Now,  if  this 
 Reafon  be  good  againft  the  Cafuiits,  it  will 
 likewife  be  good  againft  him  :  For  Ifnce  this 
 fear  of  being  miftaken  is  eifential  to  Opinion, 
 he  that  follows  the  more  probable  Opinion 
 muft  as  well  be  fubjeft  to  it,  as  he  that  follows 
 
 U  the 
 
^o6  Of  the  Duties         Book  II. 
 
 the  lefs  probable  \  and  confequently,  if  he  . 
 miitake,  his  Error  will  not  be  his  Excufe. 
 
 Kay,  it  feems  to  me,  That  Gonet  has  not 
 prefs'd  this  Argument  againft  the  Cafuifts  fo 
 far  as  it  will  go,  and  as  I  may  prefs  it  againft: 
 him.    He  only  infills  upon  the  Fear  of  being 
 miftaken,whcih  always  accompanies  Opinion, 
 even  when  attack  d  by  no  Reafon  on  the  o- 
 ther  iide.     He  maintains,  That  this  Fear  fuf- 
 ficiently  cautions  us  not  to  judge  with  Preci- 
 pitation ^  and  by  Confequence,  renders  the 
 Error  into  which  we  fall,  after  fuch  a  Cau- 
 tion given,  Voluntary.     He  fays  very  true  : 
 But  he  ought  to  have  added  a  fecond  ground 
 of  Fear,  which  appears  in  the  Reafons  of  the 
 oppofite  Judgment.     Thefe   two   Fears  in 
 Conjunftion  do  certainly  efFed  that  the  Er- 
 ror we  fall  into  by  defpifing  them,  and  by 
 thus  politively  judging  without  better  In- 
 formation and  Light,  can  by  no  means  pafs 
 either  for  unwilful  or  inevitable,  and  confe- 
 quently  can  never  excufe  our  Fault. 
 
 RefieSio^s  on  the  Philofophlcal  Com- 
 mentary, fo  fir  m  it  relates  to  this 
 SnbjeS. 
 
 THE  Opinion  advanced  by  the  Author  of 
 the  Fhilofofhicd  Commmtary^  being  the 
 fame  in  Subifance  with  that  which  I  have 
 butnov/  refuted,  I  might  decline  the  trou- 
 ble of  making  any  particular  Remarks  upon 
 it,  and  might  only  defire  my  Reader  to  ap- 
 ply to  it  thofe  Arguments  which  have  beea 
 already  produced  :  Yet  fince  we  cannot  be 
 
 too 
 
f 
 
 Chap.  XXI.       ^/Conscience.  307 
 
 too  ftrongly  perfuaded  of  the  Truths  which 
 here  engage  me  in  their  Defence,  it  will 
 not  be  amifs ,  if  I  briefly  demonllratc^ 
 that  what  this  Author  propofes  on  the  pre- 
 fent  Subjedl,  does  by  no  means  invalidate  my 
 former  Aflertions. 
 
 This  Author  has  two  things  in  view  * 
 Firil,  to  reprefent  with  what  Life  and  Vi- 
 gour he  is  capable  of,  that  all  Perfecution  on 
 ;  a  Religious  account  is  cruel  and  barbarous. 
 I  Secondly,  to  introduce  a  general  and  unli- 
 ;  mited  Toleration  for  all  Seels,  that  o^Athe- 
 j  ifm  perhaps  excepted.    That  he  may  fucceed 
 !  in  this  double  Delign,  he  makes  ufe  of  feve- 
 ral  Means,  fome  more  fpecious  and  plauHble 
 than  others. 
 
 What  he  infills  upon,  as  a  principal  Rea- 
 fon  is,  That  thofe  alone  can  bepunifhM  who 
 are  culpable,  but  that  Men  are  not  culpable 
 in  preferring  that  Truth  which  he  terms fup- 
 pofed  or  imaginary,  to  that  which  is  real 
 and  abfolute.  In  order  to  the  eilablifhing 
 of  this  fecond  Propofition,  (the  firll  being 
 unquellionable,)  he  exceedingly  inhances  the 
 Rights  of  invincible  and  involuntary  Igno- 
 rance, and  the  Endeavours  to  (hew,  that  the 
 Ignorance  of  Hereticks  and  Infidels  comes 
 under  this  favourable  Character. 
 
 Had  he  been  contented  to  fay,  that  all 
 the  difference  between  thofe  Errors  which 
 are  punifhable,  and  thofe  which  are  other- 
 wife,  confifts  in  things  which  are  truly  and 
 dillindly  feen  and  known  by  God,  but  are 
 imperceptible  to  Men  •,  he  had  faid  nothing 
 but  Truth,  and  yet  had  faid  all  thac  was  ne- 
 cefTary  for  the  Proof  of  his  Poiition. 
 
 U  2  Th^ 
 
9o8  Of  the  Duties  Book  11. 
 
 The  Point  is  not,  whether  God  may  punifh 
 Infidels  and  Hereticks  as  fuch ,  but  whether 
 they  riiay  be  punifh'd  by  Men  ^  and  whether, 
 Unce  we  have  fo  little  Light  by  which  to 
 read  the  Hearts  of  others,  and  fo  little 
 Knowledge  ofthat  exact  proportion  of  Means 
 which  each  particular  Perfon  has  to  inform 
 hinifelf  of  the  Truth,  and  of  that  Obligation 
 vt^hich  he  is  under  to  yield  it,  we  are  yet 
 commifTion'd  by  God  to  judge  one  another 
 in  thefe  refpects,  and  not  only  judge,  but 
 even  condemn  to  the  fevereft  Punifluiients. 
 
 Had  the  Qiiellion  been  thus  propofed, 
 there  would  have  been  no  need  ofdifputing^ 
 whether  there  be  any  fuch  thing  as  invinci- 
 ble Ignorance,  with  regard  either  to  the  Law 
 of  Nature,  or  to  the  Divine  Pofitive  Law 
 fufficiently  reveal'd  :  And  therefore,  this 
 Author  might  have  eafily  fpared  all  the  Para- 
 doxes which  he  has  given  us  in  his  Book  : 
 '  N'Ty^  he  might  have  deferv'd  w^ell   of  the 
 
 Cauje  which  he  defends,  without  over- turn- 
 ing, as  he  has  done  all  the  moll  fettled  Rules 
 and  Maxims  of  Divinity. 
 
 Nor  is  this  all :  For  by  keeping  w^ithin 
 the  Bounds  1  have  mention'd,  he  had  not 
 thus  laid  himfelf  open,  and  put  it  into  the 
 power  of  his  Adverfaries  utterly  to  defeat 
 and  ruin  him,  as  he  has  now  done,  by  ad- 
 vancing ^o  many  extravagant  Propofitions. 
 I  [hall  give  two  Infrances,  taken  from  the 
 Subjed  of  which  we  are  here  treating. 
 
 It  appears  from  the  Seventh  Chapter  of  his 
 Second  Part,  That  he  does  not  except  Jews 
 or  Pagans  from  the  number  of  thofe  who,  on 
 the  one  fide,  may  err  involuntarily  -^  and  on 
 
 the 
 
Chap.  XXI.        ^Conscience.  309 
 
 the  other  fide,  ought  to  enjoy  the  Benefit  of 
 a  Toleration.  Indeed,  the  Reafons  which 
 he  makes  ufe  of  to  fupport  his  two  Thefes, 
 are  no  lefs  valid  in  refped  oijews  or  Pagans, 
 than  of  Hereticks  :  For  who  is  not  fenfible. 
 That  there  are  many  and  great  Diificulties 
 to  be  aflbird,  before  we  can  abfolutely  de- 
 flroy  the  Objections  o^Judatfm^  or  Taganifm^ 
 againft  the  Myfteries  of  our  Religion. 
 
 But  if  this  were  fo.  How  then  could  both 
 the  Former  and  the  Latter  be  inexcuHible 
 before  God  ?  As  to  the  Vaaans.  What  would 
 become  of  St.  P^«/'s  Ailertion,  concerning 
 thefe  miferable  People,  that  they  hold  the 
 Truth  in  TJnricrhteoufnefs^  hecmtfe  that  which 
 may  he  known  of  God  is  manifefi  in  them  ?  Who 
 is  there  that  does  not  evidently  perceive 
 thefe  two  things  ?  Firft,  That  God  has  de- 
 clared his  fevereit  Wrath  and  Vengeance  a- 
 gainft  the  Heathen  World.  Secondly,  That 
 the  Crime  which  provok'd  him  to  this  Wrath 
 and  Vengeance,  was  the  ill  ufe  which  thofe 
 miftaken  People  made  of  their  Natural  Light, 
 not  acknowledging  and  confeffmg,  that  God 
 who  had  difcover'd  himfelf  to  them  by  his 
 Works  of  Creation.  And  is  not  this  fuffici- 
 ent  to  demonftrate,  that  the  Ignorance  of 
 the  Law  of  Nature  can  never  excufe  ? 
 
 As  to  the  Jews^  if  they  muft  be  pronoun- 
 ced Innocent  in  rejecting  our  Saviour,  Why, 
 after  fo  many  Ages,  do  they  (liil  feel  the  Pu- 
 nifhment  of  God  for  the  Fac^t  ?  How  came 
 it  to  pafs,  that  St.  Taul  Ihould  reprefent 
 them  as  abfolutely  cut  ofl^  from  the  Mylticai 
 Body  of  the  Good-Olive-tree  ?  Or,  that  our 
 Lord  himfelf  Ihould  declare  in   fo  exprefs  a 
 
 U  3  man- 
 
Of  the  Duties         Book  II. 
 
 manner,  thofe  who  believe  not  are  condemn- 
 ed already  f 
 
 To  give  another  Inftance.  This  Author 
 pbferves,  in  feveral  places  of  his  Work,  par- 
 ticularly p^^.  537,  &c.  That  there  is  no  Er- 
 ror more  difficult  to  avoid,  and  by  confe- 
 quence  more  innocent,  than  that  which  Men 
 are  wont  to  fall  into,  with  regard  to  the 
 Analyfis  of  Faith.  He  fays.  That  each  Par- 
 ty has  fuch  Arguments  to  propofe  on  this 
 Quellion,  as  the  oppofite  Party  cannot  an- 
 fwer  :  That  the  Proteftants  utterly  ruin  the 
 Ji^^^y  of  Authority,  which  fuppofes  the  Church 
 to  be  infallible  ^  and  that  the  Papifts  have 
 the  fame  advantage,  in  their  turn,  againll 
 theWay  of  Examination  and  Difcuffion,  w  hich 
 Protellants  fo  much  comimend  and  require  : 
 That  both  are  admirable  at  pulling  down, 
 but  neither  at  building  ^  both  exxellently 
 skilfd  in  the  ofTenfive,  and  both  equally  to 
 feek  in  the  defenfive  part. 
 
 I  ihaii  not  here  itay  to  examine  into  the 
 Truth  of  this  Obfervation  ^  perhaps  I  may 
 do  it  in  another  Work.  At  prefent  I  fhall 
 only  fay,  That  the  Hypotbelis  but  now 
 mentioned  furnifhes  the  Ad ver fades  of  this 
 Author  with  two  Objedions,  to  which  it  is 
 impofuble  for  him  to  reply. 
 
 Firfi,  That,  according  to  this  Account, 
 the  Jeivs  muft  be  acquitted  in  i  ejeding  and 
 crucifying  our  Lord.  The  Reafon  is  mani- 
 fefi:.  The  Difpute  which  at  lirft  divided 
 Jews  and  Chriflians^  was  the  fame  which  now 
 divides  Papifts  and  Proteftants.  As  the  on- 
 ly Queftion  at  prefent  is.  Whether,  after 
 the  judgment  of  the  Church,  which  has  con- 
 
 demn'di 
 
Chap. XXL      ^/Conscience,  311 
 
 demn'd  us  at  Rome  and  at  Trem^  we  are  ftill 
 allow'd  to  defend  our  Opinions,  and  to  exa- 
 mine by  the  Rule  of  Scripture,  the  feveral 
 Points  of  Difference  between  us  *,  fo  the 
 matter  then  turn'd  upon  the  fame  IfTue  :  For 
 the  Queflion  was.  Whether  the  Chrifiians 
 were  not  bound  to  acquiefce  in  the  Judgment 
 of  the  Synagogue,  which  had  pronounced 
 our  Lord  a  Deceiver,  and  his  Miracles  Illu- 
 fions  of  the  Devil  ^  or  whether  it  was  law- 
 ful for  them  to  examine  this  Judgment  by 
 Scripture  and  Reafon.  Whatever  the  Church 
 oiRome  now  alledges  againfl  us,to  prove  that 
 w^e  are  not  permitted  to  examine  and  dijC- 
 pute,  but  that  'tis  our  Duty  to  be  guided 
 and  concluded  by  the  Popes  and  Councils, 
 the  Synagogue  of  old  produced,  or  at  lealt 
 might  have  produced,  againft  the  Primitive 
 Chrifiians.  This  muft,  of  neceflity,  be 
 granted. 
 
 If  therefore,  fuch  a  Search  and  Examina- 
 tion at  prefent  furpafles  the  Capacity  of  Pri- 
 vate Men  ^  and  if,  by  Confequence,  the  Er- 
 ror which  they  fall  into  by  chufing  their  fide 
 is  Innocent,  the  fame  muft  be  affirm'd  of  the 
 Error  of  the  Jews^  who  thus  rejecled  and 
 crucified  the  Son  of  God  :  But  we  know  that 
 this  Confequence  is  falfe.  We  know,  that 
 the  Jews  finnM  in  rejeding  Jeft^  Chrifl.  We 
 know,  that  their  Sin  was  of  the  higheft 
 and  moft  enormous  Kind  ,  witnefs  the  Di- 
 vine Vengeance  which  has  purfued  them 
 ever  fince  :  And  therefore,  the  Principles 
 whence  this  Confequence  naturally  flov;s, 
 muit  be  alfo  falfe. 
 
 U  4  Again> 
 
312  Of  the  Duties  Book  IL 
 
 Again,  this  fame  Hypothefis  fupplies  ano- 
 ther Objeftion,  which  the  Philofophical  Com- 
 mentator propofes  to  himfelf,  with  fuch  a 
 degree  of  Evidence  as  it  is  not  poffible  to  re- 
 'i\^.  It  will  hence  follow.  That  nothing 
 can  te  more  innocent  than  the  Pradice  of  the 
 Romanifts^  in  perfecuting  thofe  whom  they 
 liyle  Hereticks,  and  in  exercifing  upon  them 
 all  the  Barbarities  of  the  Inquifitlon.  How 
 can  we  refufe  our  afTent  to  this,  if  we  do  but 
 oppofe  two  things  ;  Firft,  That  a  Man  may 
 innocently  imbrace  the  Eomijh  Religion ^  as  he 
 may,  if  he  can  innocently  err  as  to  the  Ana- 
 lyfis  of  Faith  *,  and  Secondly,  That  the  ^^- 
 miflj  Religion  warrants  and  authorizeth  fuch 
 Perfecution.  Upon  granting  thefe  two  jMax- 
 ims,  all  the  Inhumanities  of  Bloody  Perfecu- 
 tors,  will  be  rendered  not  only  lawful,  but 
 commendable. 
 
 The  Philofophical  (Commentator  was  fenlible 
 of  this  difficulty.  Kc  has  objected  it  to  him- 
 felf,  though  under  another  form  which  ren- 
 ders it  lefs  cogent  and  prefTing.  He  hascon- 
 fefs'd,  that  'tis  the  raol^:  perplexing  Ihftance 
 that  can  be  urg\i  againR-  him,  C5M|?p/.p.  252.) 
 He  has  attempted  to  reply  to  it,  but  with 
 very  little  Succefs. 
 
 He  fays  firft,  That  if  there  are  any  fuch 
 Errors  (as  no  dovht  there  are)  of  which  we  our 
 fives  are  the  caufe^  by  our  inexcufahle  negleHr 
 of  Injlruclion^  and  our  too  great  Complaifance  to 
 our  irreaular  Pafftom^  the  Error  of  thofe  Men 
 who  believe  the  litter al  Senfe  of  that  Text^  com- 
 pel them  to  come  in,  is  manifejlly  of  this  Or- 
 der J  fo  neceffary  it  is  to  trample  under  foot  a 
 Thoufand  Notions  ofjufice  and  Humanity  which 
 
I  Chap.  XXI.      of  Conscience.  315 
 
 daily  occur  to  all  Men^  before  we  can  he  ferfuad- 
 ed  that  God  has  enjoined  the  exercife  of  fuch  a 
 Violence .  But  hence  it  will  follow-y  that  all  the 
 Evils  injlicled  on  the  Perfecuted  are  really 
 Crimes. 
 
 But  'tis  eafie  to  reply,  That  if  Perfecu- 
 tion  in  this  Cafe  appears  to  be  unlawful,  the 
 Church  of  Rome  which  approves  and  autho- 
 rifes  Perfecution,  mufl  likewife  appear  not 
 to  be  the  Church  of  Chrifi,  Thus  whatever 
 difficulties  there  may  be  in  the  Qiieftion 
 concerning  the  Analyfis  of  Faith,  it  will  al- 
 v^ays  be  certain  that  a  Man  cannot  innocent- 
 ly either  embrace  the  Roman  Communion, 
 or  continue  in  it  *,  becaufe  this  aft  alone  of 
 approving  and  authorizing  Perfecution  de- 
 monftrates  that  'tis  as  far  diftant  as  polTible 
 fi'om  the  Character  of  the  true  Church.     ^ 
 
 He  fays,  in  the  fecond  place,  that  human- 
 ly [peaking^  "'tis  imfojfihle  not  to  fn  in  the  execu^ 
 tion  of  what  this  Error  prompts  Aifen  tOj  on  ac- 
 count of  that  Anqer  and  Hatred^  which  cannot 
 hut  arife  in  the  lidinds  of  thofe  who  execute  it» 
 Not  to  fay  (as  he  goes  on)  that  they  canfe  the 
 Perfecuted  to  fn  in  many  refpeEls^  as  I  have 
 Jhewn  in  the  fixth  Chapter  of  my  firft  Fart.  And 
 this  frengthens  more  and  more  the  Prefumption 
 which  we  may  fairly  entertain^  that  thefe  Perfe- 
 cutqrs  do  not  indeed  miftake  with  a  aood  and 
 honefl  Intention  ",  and  jliews^  that  tho^  they  Jhould 
 have  the  extraordinary  happinefs  of  be  in  o-  thm  in- 
 voluntarily miftaken^  yet  they  mufl  fall  into  Sin 
 by  executing  their  falfe  Principle. 
 
 But  what  I  obferved  concerning  the  firil 
 Anfwer,  may  be  a])plied  to  this  Second  : 
 For  if  this  take  place,  no  Man  can  honeftly 
 
 either 
 
514  Of  the  Duties         Book  II. 
 
 either  embrace  the  Religion  of  the  Church  of 
 J^ome^  or  continue  in  it,  which  is  fuiEcient 
 formy  purpofe. 
 
 Thirdly,  he  fays,  that  altho'  this  Error-,  to- 
 gether with  its  confequences^  Jhould  be  allowed 
 the  Trivile(re  of  thofe  Evils  which  Men  involun- 
 tarily commit-^  yet  fuch  as  are  tinder  its  fojfef- 
 fion  are  flill  obliged  to  ufe  their  utmofl  care  and 
 endeavour  in  corre thing  it.  For  the  more  Right 
 it  gives  them  to  perfecnte^  the  more  fatal  it  mufb 
 become  to  Publick  Socisty^  and  the  more  fruitful 
 caufe  of  infinite  Adisfortunes  and  Sins. 
 
 But  'tis  vifible  that  this  Reply  does  not 
 touch  my  Objedion.  The  Point  is  not, 
 whether  the  Zeal  of  Perfecutors,  tho'  inno- 
 cent, ought  to  be  reilrained,  but  whether 
 it  be  thus  really  innocent.  And  I  need  on- 
 ly fay,  that  it  cannot  be  fo,  according  to  the 
 Maxims  of  the  Philofophical  Commentator. 
 
 Yet  if  the  Queftion  about  the  Analyfis  of 
 Faith  be  fo  very  difiicult  to  be  decided,  as 
 this  Author  would  perfuade  us,  it  mult  prove 
 a  vain  Defign  to  labour  in  the  Convidion  of 
 thefe  Perfecuting  Spirits.  For  they  would 
 always  oppofe  their  Method  of  Authority 
 and  Prefcription  to  whatever  Arguments 
 we  co'iidurge  to  prove  the  Injuftice  of  their 
 Proceedings.  This  Hypothefis  ever  returns 
 upon  the  Author,  and  ruins  the  moll  plaufi- 
 ble  Defence  that  he  could  make  for  his  Opi- 
 nion. 
 
 I  have  but  oneRefledion  to  add,  It  is  that 
 the  Writer  of  this  Commentary  all  along  fup- 
 pofes  what  he  ought  to  prove,  and  what  I 
 not  only  believe  to  be  falfe,  but  have  evinc'd 
 to  be  fo  in  my  feventh  Chapter.    He  fup- 
 
 pofes 
 
Chap.  XXI.      ^/Conscience,  515 
 
 pofes  it  may  fo  happen,  that  a  Man  who 
 does  all  that  he  is  able,  and  all  that  he  is 
 obliged  to  do,  for  the  attaining  the  know- 
 ledge of  his  Duty,  fhall  ftill  remain  ignorant 
 of  it.  Upon  this  fuppofition,  I  confefs,  the 
 ignorance  of  fuch  a  Perfon  would  be  invin- 
 cible and  involuntary,  and  whatever  it  Ihould 
 lead  him  to  would  be  innocent. 
 
 But  is  this  Suppolition  certain  ?  Is  it  (b 
 much  as  credible  ?  Is  it  poflible  that  God 
 ihould  leave  in  blindnefs  and  darknefs  thole 
 who  fincerely  feek  his  Light,  and  who  beg 
 it  of  him  for  no  other  ufe  but  that  they  may 
 fcrve  him,  and  do  his  \A/ill  ?  Is  it  conceiv- 
 able that  he  Ihould  abandon  thofe  who  hum- 
 bly fue  to  him,  and  implore  his  Favour, 
 when  he  fo  mercifully  prevents  fuch  Num- 
 bers of  unhappy  Objeds  that  have  him  npt 
 in  their  Thoughts,  or  who  never  think  of 
 him  but  to  affront  him  ? 
 
 I  am  very  fenfible  what  it  is  that  has  de- 
 ceived this  Author.  He  confiders  the  difco- 
 very  of  Truth  as  the  fole  Effe^l  of  our  Na- 
 tural Penetration,  and  of  thofe  Lights  which 
 we  either  enjoy  by  our  Parts  and  Sagacity, 
 or  acquire  by  our  Labour  and  Study.  And 
 I  confefs,  had  we  no  other  helps  in  the 
 fearch  of  Truth,  it  would  be  very  polTible 
 for  us,  after  our  utmoft  Application,  to  re- 
 main in  Ignorance,  or  even  to  fall  into  Er- 
 ror. But  we  ought,  in  my  judgment,  to 
 pay  fome  regard  to  the  Divine  AfTiftance, 
 and  to  aflure  our  felves  that  there  is  fome 
 Truth  in  thofe  many  Promifes  which  engage 
 the  Illumination,  the  Aid,  and  Direction  of 
 the  Holy  Spirit,  to  thofe  who  pay  for  it  as 
 
 they 
 
"^-  .  —  
 
 516  Of  the  Dnties  Book  11- 
 
 they  ought,  and  whofe  Prayers  are  accompa- 
 nied with  afincere  Love  for  Truth,  and  for 
 him  the  Source  and  Fountain  of  Truth. 
 
 The  objections  anfwered. 
 
 THere  are  two  principal  Exceptions 
 made  againft  what  has  been  here  deli- 
 vered. It  is  faid,  in  the  firfh  place,  that  if 
 the  greater  Probability  be  not  fufficient,  fo 
 that  we  muft  be  neceflarily  obliged  either  to 
 obtain  a  certain  AfTurance,  or  to  take  the 
 fafer  fide,  our  Lord's  Yoke  would  be  render- 
 ed fo  heavy  that  none  could  be  able  to  bear 
 it.  Secondly,  It  is  faid,  that  the  greateft 
 part  of  Mankind  have  neither  Time  nor 
 Knowledge  fufficient  to  become  Mailers  of 
 Truth  and  Certainty,  and  that  therefore  'tis 
 reafonable  to  believe  God  will  require  no- 
 thing more  than  the  greater  Probability. 
 Gonet  and  Gonfdes  lay  the  utmolt  ftrefs  on. 
 the  firft  of  thefe  Reafons,  and  the  Philofophi-^ 
 cal  Comment  or  urges  the  fecond. 
 
 To  the  firft  I  anfwer,  that  it  may  very 
 juftly  be  fufpeded ;,  becaufe  indeed  'tis  the 
 fame  which  the  Cafuifts  prefs,  above  all  o- 
 thers,  to  fliew  that  it  is  not  neceflary  for  us 
 to  be  guided  by  the  greater  Probability.  For 
 on  the  one  fide,  they  alledge,  that  to  find 
 out  this  greater  Probability  is  a  very  diffi- 
 cult Task,  nothing  being  more  common  than 
 to  place  this  advantage  where  'tis  really 
 wanting.  And  they  affirm  on  the  other  fide, 
 that  tho'  we  fhould  once  difcover  it,  yet  new 
 perplexities  would  arife  as  to  our  following 
 it  in  Pradice,   and  that  'tis  incomparably 
 
 more 
 
Chap.  XXI.        of  Conscience.  317 
 
 more  fweet  and  agreeable  to  reft  contented 
 with  a  bare  Probability,  without  examining 
 whether  it  be  greater  or  lefs  than  that  of 
 the  oppolite  Judgment.  If,  therefore,  we 
 are  to  have  fo  great  regard  to  this  Confide- 
 ration,  we  muft  not  ftop  at  this  miferable 
 Point",  we  muft  go  on  to  the  other  Extreme, 
 which  is,  the  Opinion  of  the  Cafuifts. 
 
 I  add,  that  the  Decilion  here  given  can 
 appear  hard  and  infupportable  only  to  evil 
 Chriftians.  If  w«  fuppofe  a  Man  a  Slave 
 to  his  PafTions,  chained  down  to  his  Intereft, 
 and  fully  poflefs'd  with  the  Love  of  the 
 World,  and  of  its  imaginary  Goods,  I  con- 
 fefs  nothing  could  feem  more  harfh  and  fe- 
 vere  to  him  than  fuch  a  Dodrine.  But  if 
 we  fuppofe  a  Man  difengaged  from  the 
 World,  and  touched  with  the  Love  of  Go'd, 
 as  all  Chriftians  ought  to  be,  and  as  all  thofe 
 really  are  who  have  a  juft  Title  to  their 
 Kame,  he  would  not  find  the  leaft  uneafinefs 
 in  this  refped.  He  is  ever  prepared  to  fa- 
 crifice  all  things  to  the  Love  of  God,  and  to 
 the  Obfervation  of  his  Law  ^  which  being 
 granted,  the  Cafe  is  much  the  fame  whether 
 he  has  more  or  fewer  occafions  of  making 
 fuch  a  Sacrifice  •,  becaufe  the  Difficulty  does^ 
 not  confift  in  ading  agreeably  to  our  Tem- 
 per, or  Difpofition,  but  in  pafling  from  an 
 evil  Difpofition  to  a  good  one. 
 
 The  Difficulty  here  is  (I  fay)  by  no  means, 
 to  prefer  that  which  we  love  more  to  that 
 which  we  love  lefs,  but  to  love  God  fove- 
 reignly,  and  above  all  things.  And  iince 
 this  Frame  of  Mind  is  eflential  to  a  true 
 Chriftian,  he  that  is  fuch  will  without  any 
 
 regret 
 
3 1 8  Of  the  bnties         Book  II, 
 
 regret  be  guided  by  the  Rule  which  engages 
 him  to  take  the  fafer  llde.  As  to  the  world- 
 ly Men,  'tis  of  very  little  importance  whe- 
 ther they  look  upon  this  as  gentle,  or  as  ri- 
 gorous, fmce  they  fo  ftubbornly  refufe  to 
 comply  with  thofe  other  Rules  which  the 
 Gofpel  prelcribes. 
 
 To  the  fecond  Objection  I  return  three 
 things.  Firft,  That  if  all  iNlen  have  not 
 enough  Light  to  find  out  the  precife  Truth 
 in  every  Q]:^eflion,  they  may  yet  have  e- 
 nough  to  keep  on  that  fide  which  appears  the 
 fafefl.  And  'tis  thus  Perfons  more  diftin- 
 guilh'd  by  their  Piety  than  their  Knowledge^ 
 are  wont  to  do  on  many  Occafions. 
 
 Secondly,  That  we  are  not  to  charge  this 
 whole  Work  on  the  bare  natural  Talents  of 
 the  Unlearned.  We  ought,  in  juftice,  to 
 refer  fome  part  of  it  to  the  aflillance  of  Al- 
 mighty God,  who,  as  I  but  now  obferv'd, 
 is  vvont  to  reveal  his  Secrets  to  the  Simple, 
 when,  at  the  fame  time,  he  hides  them  from 
 the  Wife  and  Prudent.  Let  Men  but  read 
 his  Word  with  Application  and  Diligence, 
 while  they  are  thus  waiting  for  his  Divine 
 AfFiftance  \  and  they  can  never  want  fuf- 
 ficient  Knowledge  to  dired  their  Con- 
 dud. 
 
 Laftly,  I  fay,  there's  a  great  deal  of  dif- 
 ference between  asking  whether  'tis  pofFible 
 for  a  Man  to  fin  by  following  the  greater 
 Probability^  and 'whether  God  does  not 
 fometimes  gracioufly  accept  thofe  who  ad  m 
 this  manner,  efpecially  v;hen  they  take  .he 
 greater  Probability  for  Truth  and  Certain- 
 ty? The  fecond  of  thefe  Qiieftions  I  do,  by 
 
 no 
 
Chap.  XXII.      ^/Conscience.  319 
 
 no  means  deny,  becaufe  I  pretend  not  in  the 
 leall  to  determine  the  Bounds  and  Meafure 
 of  God's  Indulgence  towards  his  Creatures. 
 I  am  contented  to  affirm  polTitively  the  firft, 
 and  am  not  convinced  by  this,  or  any  o- 
 ther  Objedion,  that  I  affirm  it  without 
 reafon. 
 
 CHAP.    XXII. 
 
 Whether  we  may  he  allowed  to  follow  the 
 more  probable  Opinion^  when  the  Dan* 
 ger  k  ecjual  on  both  fides  ^ 
 
 THere  remains  but  one  Queftion  for  me 
 to  handle  on  this  Subjed.  What  courfc 
 we  ought  to  fleer,  when  the  danger  on  both 
 lides  is  equal  ^  I  mean  when  by  taking  either 
 Ude  we  muft  unavoidably  fm,  if  we  happen 
 to  be  deceived.  Are  we  allowed  here  to 
 follow  the  greater  Probability  ?  or  mull  we 
 be  fatisfied  with  nothing  lefs  than  Cer- 
 tainty ? 
 
 If  the  latter,  our  Condition  is  very  fad 
 and  deplorable  f,  for  there  are  infinite  occa- 
 Hons  m  which  'tis  abfolutely  impoffible  to 
 know  with  Certainty  how  we  ought  to  pro- 
 ceed :  Again,  in  fome  Cales,  we  are  neceUa- 
 tily  obliged  to  determine  upon  the  Spot,  and 
 our  very  delay  would  be  iinful.  To  what 
 Troubles  then,  to  what  Streights  and  Per- 
 plexities fhall  we  be  driven,  if  under  thefe 
 Circumflances  we  may  not  take  up  with  the 
 more  probable  Opinion  j   and  if  a  full  and 
 
 certain 
 
920  Of  the  Duties  Book  11; 
 
 certain  Knowledge,  when  it  appears  to  be 
 impoflible,  does  yet  continue  to  be  necef- 
 fary  ? 
 
 If  the  Former,  (that  is,  if  the  greater  Pro- 
 bability be  fufficient)  What  Security  fliall 
 we  have,  againfl  the  Danger  intimated  in  the 
 preceding  Chapter  ?  For  'tis  very  pofiible, 
 that  this  greater  Probability  may  m  the  end, 
 be  a  meer  Falfity.  What  will  be  the  Ifilie  of 
 fuch  a  Cafe  ?  Either  we  Ihall  not  fin  while 
 we  tranfgrefs  the  Eternal  Law  of  God,  or, 
 we  fhall  fin  while  we  follow  the  Direction  of 
 Right  Reafon :  I  mean,  while  we  3,^  upon 
 the  greater  Probability,  which  in  thefe  Cir- 
 cumftances,  is  the  only  Light  we  can  obtain. 
 
 This  Difficulty  appears  confiderable,  and 
 is  indeed  what  it  appears :  But  w^e  may  per- 
 haps get  over  it,  by  the  help  of  a  Diltinftion 
 which  I  have  already  made  ufe  of  in  feveraL 
 places,  and  which  is  the  true  Key  to  moil  of 
 thofe  Qiieltions  that  can  be  rais'd  on  the 
 Matter  before  us.     There  are  two  forts  of 
 Doubts  in  which  we  may  feek  to  be  refolv'd 
 e'er  we  proceed  to  Adion.     Some  there  are  . 
 which  we  can  clear  up  no  farther,  than  by  j 
 Probabilities  and  Conjedures  ^  and  in  which 
 we  mufb  defpair  of  Certainty,  after  the  molt 
 diligent  Enquiries.    There  are  others  which 
 we   might  remove  vath  lefs  danger  of  Mi- 
 ftake,  if  we  would  ufe  all  necelTary  Precau- 
 tions for  the  difcovery  of  the  Truth. 
 
 In  the  former  Clafs  I  rank  all  thofe  Doubts, 
 the  Refolution  of  which  depends  upon  fome 
 obfcure,  unknown  Fads  ^  and  many  of  thofe 
 which  bear  regard  to  Human  Laws  only,  or 
 to  fome  other  the  like  Matter.    There  can 
 
 JIO 
 
Chap.XXIl.         ^Conscience.  321 
 
 no  Doubt  be  afTign'd  of  this  Order,  in  which 
 upon  default  of  Certainty,  we  may  not  reft 
 contented  with  the  greater  Probability. 
 
 For  Inftance  ^  A  Phyfician  knows  that  he 
 ought  to  make  choice  of  the  moil  foveraiga 
 and  efficacious  Remedies  for  the  Cure  of  his 
 Patients  :  But  in  as  much  as  this  Efficacy  de- 
 pends upon  the  Concurrence  of  feveralFads, 
 which  are  rarely  evident  to  him,  he  can  but 
 rarely  have  a  certain  Knowledge,  what  Pre- 
 fcriptions  are  beft  for  each  Patient  in  parti- 
 cular, and  mull,  therefore,  determine  his 
 Choice  by  unconvincing  Reafons,  and  fuch 
 as  are,  at  the  moil,  but  probable. 
 
 What  is  more  frequent  in  the  World,  than 
 to  fee  a  whole  Bench  of  the  ableft  Judges  di- 
 vided upon  a  Caufe  \  the  Right  of  one  of  the 
 Parties  having  but  a  very  fmall  Advantage 
 over  that  of  the  other  ?  How  can  fuch  a  Suit 
 be  determin'd,  but  by  allowing  the  more 
 probable  Claim  ? 
 
 We  know,  that  they  who  have  t\iQ  difpo^ 
 fal  of  any  Office  or  Imployment,  ought  to 
 prefer  fuch  Men  as  are  moft  able  to  difchargs 
 it.  We  know,  that  they  ought  to  make 
 Choice  of  Perfons  of  the  greateil  Capacity 
 and  Worth :  But  we  do  not  certainly  know, 
 whether  thofe  whom  we  think  to  be  the  moft 
 worthy,  and  moft  capable,  have  really  that 
 Advantage  which  we  aftribe  to  them,  above 
 others. 
 
 We  may  be  inclined  to  affift  many  Perfons 
 in  diftrefs,  while  yet  our  Circumftances  will 
 not  extend  farther  than  to  the  relief  of  a 
 few.  Here  we  know,  that  on  the  one  iide, 
 we  ought  to  prefer  the  moft  indigent  *,  and 
 
 X  on 
 
522  Of  the  Duties  Book  II. 
 
 on  the  other  fide  the  moft  honefl.  But  'tis 
 very  eafy  for  us  to  be  deceiv'd  in  the  Judg- 
 ment we  make  of  their  Probity,  and  of  their 
 Neceflity. 
 
 In  all  thefe  Cafes,  and  in  infinite  others 
 of  the  like  Kature,  'tis  impoffible  for  us  to 
 govern  our  felves  by  any  thing  more  than 
 bare  Probabilities.  Such  Argumertts  are 
 here  fufficient,  and  provided  we  flncerely  en- 
 quire aftter  the  Truth,  and  prefer  that  which 
 has  more  appearance  of  it,  to  that  which 
 has  lefs,  we  may  indeed  be  miftaken,  but  we 
 fhall  not  fin,  the  Miftake  into  which  we  fall 
 being  invincible  and  involuntary,  at  leafi:  as 
 far  as  any  Error  can  be  fo. 
 
 With  refpecl,  therefore,  to  this  firfi:  Clafs, 
 the  Queftion  admits  of  no  Difficulty  :  But 
 'tis  otherwife,  in  relation  to  thofe  Doubts 
 which  arife  from  Ignorance  of  the  Law  of 
 Kature,  and  to  all  fach.,  in  general,  as  we 
 might  overcome,  if  we  applied  our  due  Care 
 and  Endeavour.  It  is  more  difficult  to  ad- 
 jufl  the  Method  that  ought  to  be  obferv'd  on 
 thefe  Occafionsc  What  feems  to  me  to  bid 
 the  faireft  for  Truth,  is  as  follows. 
 
 After  having  examin'd  thefe  Queftions, 
 with  all  the  Diligence  and  Accuracy  that  we 
 are  capable  of,  after  having  implor'd  the  Di^ 
 vine  Afl^.ftance,  after  having  taken  the  Ad- 
 vice of  Learned  and  Intelligent  Perfons,  if 
 we  do  not  yet  find  that  one  fide  has  more  the 
 Advantage  of  the  pther,  than  in  fome  degree 
 of  Probability  ^  We  may  affure  our  felves, 
 that  we  have  not  done  all  that  we  ought  to 
 do  for  the  difcovery  of  the  Truth.  And  by  j 
 Confequence,  we  are  obliged,  if  poffible,  ftill  | 
 
 to  I 
 
Chap.  XXir,      r/CoNsci^NCE.  522? 
 
 to  make  new  Efforts  in  fearch  of  that  full 
 Certainty,  which  alone  can  fettle  and  com- 
 pofe  our  Spirit. 
 
 But  fmcG  we  are  not  always  in  a  Condition 
 to  repair  this  Default,  either  becaufe  the  Af- 
 fair is  urgent  and  prefTmg,  or  becaufe  the 
 Opportunity  which  we  enjoy'd  of  informing 
 bur  felves  is  pall,  beyond  recall ;,  we  have 
 no  other  Courfe  to  take,  but  to  follow  the 
 more  probable  Opinion. 
 .  I  confefs,  this  Expedient  will  not  abfo- 
 iutely  fet  us  beyond  the  danger  of  being  mi- 
 Haken  ^  and  by  Confequence,  of  finning.  I 
 confefs,  this  Sin  will  not  be  abfolutely  in- 
 voluntary :  But  it  will  partake  as  little  of 
 our  voluntary  Choice  as  it  pofTibly  can  •-,  and 
 we  have  grounds  to  hope,  that  it  will  meet 
 with  Pardon  from  God  j  and  that  fuch  a  Ge^ 
 ■icral  Repentance  as,  in  fome  manner,  clean- 
 feth  us  from  our  other  fecret  Faults,  will  be 
 •effedual  for  the  obtaining  the  Divine  Mercy 
 for  the  Remiifion  of  this. 
 
 Nor  is  there  need  of  any  thing  farther  to 
 calm  the  uneafinefs  of  Confcience  :  For,  in- 
 deed, it  happens  but  very  rarely,  that  we 
 have  an  entire  Certainty  of  our  not  finni  iL<, 
 ill  doing  what  we  efteem  to  be  juft  and  inno- 
 cent. A  Man  may  fay  with  St.  P.W,  at  leaffc 
 in  this  refped,  J  how  nothing  by  myfelf:  But  i  Cor,  r/t 
 then  he  ought  to  add,  with  the  fame  Apoftle,  14, 
 Tct  am  J  not  hereby  jvfi'ljied. 
 
 Neverthelefs,  whea  we  canbear  this  Te- 
 
 ,  ftimony  to  ourfelves,  that  we  love  the  Truth, 
 
 that  we  fearch  after  it,  that  we  deiire  to 
 
 know  it,-  and  above  a:l,  to  pra(?:ice  it,  there 
 
 h  good  reaffon  for  us  to  believe,  that  God 
 
 X  2  will 
 
5^4  Of  the  Duties  Book  II. 
 
 will  bear  with  our  Failings  ^  and  that  altho' 
 what  we  ad  in  this  manner  be  not  in  it  felf 
 free  from  fome  Adherency  of  Guilt,  yet  He 
 will  gracioufly  hide  it  under  the  extenlive 
 Merit  of  his  Son,  and  pardon  it  by  his  infi- 
 nite Mercy,  agreeably  to  what  he  declares 
 MaUnun  by  his  Prophet,  I  will  ff  are  (or  pardon)  them^ 
 a^  a  Father  fpareth  (or  pardoneth)  his  own  Son 
 that  ferveth  him* 
 
 But  it  will  be  asked  again,  What  are  we 
 to^do,  when  not  only  the  Danger  is  equal 
 on  both  fides,  but  likewife  the  Reafons  which 
 excite  in  us  an  Apprehenfion  of  this  Danger  / 
 appear  to  be  of  equal  Force  ?  .,  ^ 
 
 I  anfwer :  It  is  extreamly  rare.  That  we 
 do  not  find,  either  in  the  main  Queftion,  or 
 in  fome  one  of  thofe  external  Circumllances 
 which  accompany  the  Fad,  a  Motive  to  in-  \ 
 cline  us  the  one  way  rather  than  the  other  : 
 For  Inftance,  I  am  afraid  of  finning  againft 
 Charity,  if  I  difcover  a  Secret,  when  'tis  fori 
 the  good  of  one  of  my  Neighbours  to  have:, 
 it  conceal'd.  On  the  other  fide,  I  am  afraid 
 of  finning  againft  the  fame  Charity,  if  I  ^ 
 conceal  this  Secret,  when  'tis  for  the  good 
 of  another  of  my  Keighbours  to  have  it  dif- 
 clofed. 
 
 Here  the  Balance  feems  to  hang  very  even. 
 And  yet  there  may  eafily  be  fome  particular 
 Reafons,  ofweight  enough  to  turn  it  to  the 
 one,  or  to  the  other  fide  ^  or  to  fpeak  more 
 juflly,  there  arq  fo  many  of  thefe  Reafbnj 
 which  may  happen,  that  'tis  morally  impofll- 
 ble,  but  fome  one  of  them  ihould  offer  it 
 felf. 
 
 n 
 
 ■# 
 
Chap.  XXII.        ^/Conscience.  325 
 
 i  If  the  Perfon,  whofe  Intereft  it  is  that  I 
 ifhould  reveal  this  Secret,  be  the  fame  who 
 'firft  acquainted  and  intruded  me  with  it  ^ 
 here  I  am  convinced,  that  Jullice  (the  ties 
 of  which  are  of  a  much  ftronger  Nature  than 
 thofe  of  Charity,)  obliges  me  not  to  utter  it  ^ 
 and  therefore,  that  whatever  Good  I  might 
 do  to  a  third  Perfon  by  Speaking,  I  ought 
 to  keep  Silence. 
 
 Again,  If  any  Duty  engages  me  more  near- 
 ly to  one  of  thefe  Parties  than  to  the  other  j 
 if  the  Intereft  which  the  one  has  in  my  Si- 
 lence,the  other  in  my  Difcovery,  be  unequal  j 
 if  by  declaring,  or  by  refraining,  I  am  capa- 
 ble of  doing  more  Good  to  one  than  to  the 
 other  '-J  if  the  one  has  more  Right  than  the 
 other,  to  the.  Advantage  which  I  make  him 
 lofe  by  my  Gondud  in  either  refped  :  'Tis 
 manifefl,  that  only  one  of  thefe  Confidera- 
 tions,  or  of  others  the  like,  may  determine 
 my  Pradice. 
 
 But  fuppofe  a  Cafe,  where  we  fee  nothing 
 that  can  determine  us  :  Here  we  ought  to 
 look  if  there  be  notfbme  Medium  equally  re- 
 mote from  thefe  Extreams.  If  we  perceive 
 any  fuch  Medium,  we  may  embrace  it  as  our 
 Diredion.  For  Inftance,  A  Judge  who  is  to 
 end  a  Suit  between  two  Parties,  whofe 
 Rights  feem  equally  to  be  well-grounded, 
 not  being  able  to  give  a  polltive  Decifion  in 
 favour  of  either  Party,  may  make  up  the 
 Bufinefs  between  them  by  Compofition  •,  and 
 this  is  what  the  moft  rigid  Cafuifts  have  ad- 
 yifed. 
 
 Upon  fome  Occafions  it  is  lawful  for  us  to 
 have  recourfe  to  Lots,  having  firft  pray'd  to 
 
 X  3  God 
 
26  Of  the  Duties  Book  IL 
 
 God,  that  He  would  be  pleas'd  to  dired  'em 
 in  fuch  a  manner-,  as  fhall  be  moft  agreeably 
 to  the  Truth,  and  moft  conducive  to  the  ad- 
 vancement of  his  Glory.     This  Method  I 
 would  recommend  to  thofe  who,  having  the    | 
 Difpofal  of  an  Office,  know  not  w^here  to  fix  ,:^ 
 their  Choice  amongfl  Perlbns  who  feem  of  ^ 
 equal  Merit.    They  have  the  Example  of 
 the  Apoftles  to  juftifie  them,  who  made  ufe 
 of  this  Expedient  to  fill  up  that  Place  in  their 
 Order,  which,  by  the  Defpair  and  Apoftacy 
 of  Jiidas^  was  become  vacant. 
 
 And  perhaps  this  is  the  Way  that  might 
 have  been  taken  by  the  Merchant  of  The/fa- 
 lonica  *,  v/ho  having  but  two  Sons,  loft  them 
 both,  becaufe  he  could  not  determine  him- 
 felf  upon  the  Offer  made  to  him  by  Theodofi- 
 f^'s  Soldiers,  to  fpare  one  of  them.    He  had 
 nothing  to  do  but  to  make  his  Choice,  and 
 yet  he  could  never  come  to  a  Refolution  of 
 chufing  *,  nor  can  we  blame  him  in  that  ref- 
 peft.    To  decide  a  Queftion  fo  extreamly 
 nice  and  difficult,   did  not  lie  within  the 
 verge  of  his  Power  :   But  he  might,  as  it 
 feems  probable,  have  implored  the  Decifion 
 of  Heaven,  by  the  means  of  which  we  are 
 now  fpeaking,  and  might  have  interpreted 
 that  Decifion,  according  as  the  Lot  fhould  fall. 
 If  we  happen  to  be  under  fuch  a  Doubt  as 
 cannot  be  terminated  by  any  of  the  Ways 
 here  propos'd,    'tis  my  Judgment  that  we 
 ought  to  compare  the  two  Sins  into  which 
 we  fear  a  wrong  Choice    may  betray   us, 
 '^  /  avoiding  that  which  feems  either  moft  hei- 
 
 nous in  its  Nature,  or  moft  dangerous  in  its 
 Confequenceso 
 ^--  CHAP. 
 
Ghap.XXIII.    (?/ Conscience.  327 
 
 CHAP.    XXIII. 
 
 The  Cofjfckfice  ought  to  be  refolnte  and 
 inflexible. 
 
 I 
 
 Have  infilled  long  on  the  Second  Condi- 
 tion neceflary  to  a  good  Judgment  ^  but 
 I  fhall  be  very  brief  on  the  Third.  The 
 Confcience  ought  not  only  to  be  determinate 
 and  peremptory  in  judging,  but  likevvife  re- 
 folute  and  inflexible. 
 
 Some  may  imagine,  that  I  am  ftill  fpeaking 
 of  the  fame  thing  ^  but  thefe  are  really  dif- 
 ferent Qualities.  I  have  fhewn  in  the  pre- 
 ceding Chapters,  That  the  Confcience  ought 
 to  pronounce  decifively,  and  without  Hefi- 
 tation  ^  fo  that  no  Doubt,  no  Uncertainty 
 may  remain  after  its  Sentence  :  But  I  am 
 now  contending,  that  it  ought  to  admit  of 
 rlo  Biafs  -^  and  that,  when  it  has  once  a  di- 
 ftind  Apprehenfion  of  the  Truth,  it  ought 
 to  keep  the  molt  vigorous  adherence  to  it, 
 fo  as  not  to  be  mov'd  by  Intereft,  PafTion  or 
 Complaifance.  I  have  Ihewn,  That  it  ought 
 to  be  fixt  and  determinate  ^  and  I  am  now 
 about  to  prove,  that  it  ought  to  be  conftant 
 and  inflexible. 
 
 I  do  not  mean  by  this,  that  it  fliould  be 
 obftinate  or  pertinacious  :  Which  Caution 
 feems  the  more  neceflary,  by  reafon  that  the 
 World  is  apt  to  reproach  good  and  pious 
 Men  with  a  llubbornnefs  of  Temper,  con- 
 ceiving this  as  a  Fault  to  which  their  Cha- 
 radter  is  particularly  Subjed.    It  imports  us 
 
 X  4  there- 
 
528  Of  the  Duties  Book  II* 
 
 therefore,  not  to  confound  thefe  Qualities, 
 which  are  very  different  in  themfelves. 
 
 It  is  a  Notion  received  by  many  Perfons, 
 That  Conftancy  on  the  one  fide,  and  Obfti- 
 nacy  on  the  other,  are  moft  ellentially  di» 
 ftinguifh'd  in  this,  that  the  Former  is  always 
 engag'd  to  Truth,  the  Latter  always  confin'd 
 to  Error  :  But  1  believe,  they  are  under  a 
 Mifapprehenfion  in  this  Matter.  A  Man  may 
 be  obftinate  when  he  is  in  the  right,  and  he 
 may  not  be  obftinate,  and  yet  be  in  the 
 wrong. 
 
 He  that  maintains  a  Truth,  without  know- 
 ing it  to  be  a  Truth,  and  without  having  a- 
 ny  folid  Reafon  to  maintain  it,  is  an  obfti- 
 nate Man.  On  the  contrary,  he  that  being 
 innocently  miftaken,  is  always  ready  to  yield 
 himfelf  up  to  the  Evidence  of  Truth,  when 
 it  ftiall  be  made  appear  to  him,  is  by  no  means 
 ftubborn  or  obftinate,  not  even  if  he  defend 
 his  E^ror  with  fome  fort  of  vehemence,  pro- 
 vided the  Reafons  brought  againft  it  be  not 
 juft  and  forcible. 
 
 I  conceive,  therefore,  that  Obftinacy,^  or 
 Pofitivenefs,  coniifts  in  nothing  elfe  but  in  a 
 Man's  being  exceflively  tied  and  wedded  to 
 his  own  Opinions,  fo  as  not  to  depart  from 
 them,  tho'  he  has  no  reafon  to  perlift  ^  nay, 
 tho'  he  has  reafon  to  quit  them  for  fuch  are 
 more  found  and  rational. 
 
 Conftancy,  on  the  other  fide,  is  a  ftrid 
 Engagement  to  fuch  Truths  as  we  are  tho- 
 roughly acquainted  with,  and  have  a  diftinct 
 view  of  their  Reafons  and  Foundations  : 
 Thus  Conftancy  proceeds  wholly  from  the 
 Evidence  of  known  Truth,  from  its  Beauty, 
 
 its 
 
Chap.XXIII.       o/CoNsciENCE.  329 
 
 its  Ufefulnefs,  and  the  Advantages  we  may 
 reap  by  following  it :    But  Obftinacy  is  aa 
 efFed  of  Pride,  a  vain  Deluiion  of  Self-love  : 
 In  the  Latter,  we  admire  and  afFed  not  that 
 which  appears  to  be  Truth,  but  our  own 
 Judgment  which  embraces  it  as  fuch.    We 
 can  by  no  means  imagine  our  felves  to  have 
 been  deceiv'd.     This  is  too  mortifying  a 
 Thought  not  to  be  rejeded  as  foon  as  it  pre- 
 fents  it  felf  to  our  Mind  :    So  that  when  we 
 have  once  declared  our  felves  upon  any  Sub- 
 ject, Men  may  alledge  the  moft  convincing 
 Reafons  againfl:  us,  they  may  fet  the  Truth 
 in  full  view  before  our  Eyes  ^  we  fhall  not 
 brook  a  Retradation  *,  we  Ihall  not  be  brought 
 to  confefs,  nor  even  to  believe,  that  we  were 
 under  a  Miftake. 
 
 If,  therefore,  we  would  not  be  ftubbot-n 
 and  pertinacious,  we  ought  to  look  on  all 
 our  former  Judgments  as  nothing.  We  ought 
 to  be  always  ready  to  corred  and  reform 
 them,  when  they  Ihall  appear  to  have  been 
 rafh  and  unadvifed.  We  ought  to  reft  our 
 felves  entirely  upon  Evidence  and  Truth. 
 
 The  Inflexibility  which  I  fpeak  of  is  no 
 way  repugnant  to  thij  Difpofition,  but  on 
 the  contrary,  includes  the  moft  commenda- 
 ble part  and  properties  of  it.  Both  confift 
 in  the  fame  Love  for  Truth  *,  and  the  only 
 difference  between  them,  arifes  from  the  Di- 
 verfity  of  the  Objeds  by  us  poftponed  to  that 
 Truth,  which  in  fo  fupream  adegree  we  love. 
 If  we  give  it  the  Advantage  over  our  own 
 Judgments,  this  conftitutes  the  Difpofition 
 oppofite  to  ftiffnefs  in  Opinion.  If  we  prefer 
 it  to  Intereft,  Ambition,  or  other  the  like 
 
 Objeds, 
 
g^o  Of  the  Duties  Book  II« 
 
 Objeds,  it  is  that  Firmnefs  and  Inflexibility 
 which  I  am  now  recommending. 
 
 It  is  but  too  frequently,  that  we  fee  Truth 
 clalhing  with  our  Temporal  Interefts,  with 
 the  fecret  Biafs  of  our  Hearts,  with  our  molt 
 violent  PafTions,  and  of  other  things  which 
 we  make  the  ordinary  Meafures  of  our  Con- 
 dud.  Whenever  this  happens,  we  ought  to 
 defpife  thefe  vain  Interefts,  to  llifle  thefe  In- 
 clinations, to  reprefs  thefe  criminal  Motions, 
 and  in  all  our  Proceedings,  to  ftick  clofe  to 
 the  unalterable  Rule  of  Truth.:  But  we  can- 
 not bring  onr  felves  to  fuch  a  Refolution  : 
 On  the  quite  contrary,  we  endeavour  to  ply 
 and  bend  this  Rule  ^  and  inftead  of  conform- 
 ing our  felves  to  it,  would  have  it  conform 
 to  our  felves  ^  not  being  able  to  change  it, 
 becaufe  'tis  really  conftant  and  perpetual, 
 our  next  Attempt  is  to  change  our  own  Judg- 
 ment about  it.  We  try  to  perfuade  our 
 felves  out  of  its  Diredions  ^  and  with  much 
 Pains  and  Labour,  we  come  at  length  to  fuc- 
 ceed  in  our  Defign. 
 
 No  Man  can  indeed  be  ignorant  of  that 
 mighty  Sway  which  the  Heart  bears  over  the 
 Underilanding.  According  to  the  Order  of 
 Nature,  and  the  Intention  of  its  Divine  Au- 
 thor, 'tis  the  Underftanding  that  ought  to 
 guide  the  Heart,  and  to  be  fet  up  as  its 
 faithful  Lamp  and  Light  :  But  in  common 
 Experience,  wefee  the  Reverfeofthis.  The 
 Heart  draws  allde  'the  Underftanding  that 
 v/ay  ta  which  it  felf  inclines  ^  and  if  it  fail 
 to  do  this  immediately,  and  by  a bfolute  Com- 
 mand, it  carries  its  Point  by  Time  and  Stra- 
 tagem.   It  hinders  the  Intelledive  Power 
 
 from 
 
jGhap.  XXIII.    ^/Conscience.  531 
 
 from  attending  to  fuch  Reafons  as  arc  difa- 
 greeable  to  it  felf,  and  keeps  it  perpetually 
 buiied  about  the  oppofite  Arguments.  It 
 makes  us  look  on  the  Former  with  a  fecret 
 defire  that  they  may  prove  falfe,  and  on  the 
 Latter  with  a  moft  unjuft  wifh,  that  we  may 
 find  them  true  ^  and  then  no  wonder  if  it  be 
 fuccefsfiil  in  its  Arts,  and  if  it  efFedually  lead 
 us  into  Error. 
 
 Nor  is  the  Cafe  with  regard  to  fuch  Adi- 
 ons  only  as  terminate  in  our  felves.  We 
 fee  the  very  fame  in  thofe  which  we  perform 
 with  relation  to  others.  How  many  loofe 
 Diredors  are  there  in  the  World,  who  be- 
 tray the  Interefts  of  Truth,  by  a  foolilh 
 Complaifance  towards  the  Perfons  under 
 their  Guidance,  to  whom  they  have  not 
 Courage  enough  to  fpeak  what  they  thinlc  ? 
 Some  Vv4th  a  vicious  Silence  diffemble  their 
 Irregularities.  Others  carry  the  bafe  Indul- 
 gence much  farther,  approve  of  thefe  Irregu- 
 larities, which  they  ought  feverely  to  con- 
 demn '^  and  when  confultcd,  return  for  an- 
 fwer,  not  that  which  they  know  to  be  true, 
 but  that  which  they  prefume  will  be  moft  a- 
 greeable  to  thofe  who  ask  their  Advice. 
 
 Can  we  conceive  any  thing  more  detefta- 
 ble  than  this  Proceeding  ?  For  what  indeed 
 are  the  Effeds  of  it,  or  what  the  Wages  that 
 it  brings  to  its  Authors  ?  They  accomplifh 
 their  own  Ruin,  and  the  Ruin  of  thofe  who 
 follow  their  pernicious  Counfels.  They  take 
 the  Sins  of  the  Latter  on  themfelves,  and 
 yet  do  not  difcharge  them  from  the  Burthen, 
 and  the  Guilt.  They  violate  all  the  Rules 
 of  Charity,  and  of  Juftice  ^  they  run  diredly 
 
 coLiiitcr 
 
332  Of  the  Duties  Book  II« 
 
 counter  to  their  Duty  towards  God,  towards 
 their  ]SIeighbour,  and  towards  themfelves. 
 They  are  Traytors  at  once  to  Heaven,  to 
 Men,  to  the  Truth,  to  their  Duty,  their  In- 
 tereft,  and  their  Confcience. 
 
 CHAP.     XXIV. 
 
 The  Confcience  ought  to  be  Ahfolute^  and 
 always  to  fee  itfelfobeyd. 
 
 THefe  are  the  Meafures  which  the  Con- 
 fcience ought  to  obferve  in  judging  : 
 When  it  has  once  given  Judgment,  it  ought 
 to  infift  upon  a  flrid  Obedience,  and  fhould 
 never  fufFer  its  Commands  to  be  flighted,  or 
 its  Prohibitions  to  be  tranfgrefled. 
 
 It  may  perhaps  be  cenfur'd  as  an  ad  of 
 Injuftice,  to  make  the  Confcience  refponfi-    J 
 ble  for  the  Difobedience  of  the  Will.    It    ' 
 may  be  faid,  that  'tis  the  part  of  the  Con- 
 fcience to  enjoin,  and  of  the  Will  to  com- 
 ply ;  and  that  the  former  is  therefore  ob- 
 liged to  give  out  Orders,  but  yet  cannot 
 preferve  its  Orders  from  violation  or  con- 
 tempt. 
 
 But  I  know  not  how  to  admit  of  this  ex- 
 cufe.  I  am  perfuaded,  that  if  the  Confcience 
 be  difobey'd  in  any  Inftance,  the  Fault  is  its 
 own  •,  its  Injundions  would  be  always  exe- 
 cuted, were  they  laid  with  fulEcient  ftrength 
 and  Vigour. 
 
 Ifwheawewere  about  to  judge  of  a  good 
 A&on  which  we  had  occalion  to  perform, 
 
 we 
 
Chap.  XXIV.      ^/Conscience.  555 
 
 we  did  not  content  our  felves  with  pronoun- 
 cing it  juft,  if  we  exprefly  added  that  it  was 
 neceflary,  that  it  was  profitable^  that  it  was 
 profitable  in  the  fupreme  degree,  that  it 
 highly  imported  us  to  do  it,  that  we  fhould 
 crofs  our  true  Interefl,  and  fhould  proceed 
 with  the  utmoft  extravagance,  in  lofing 
 fuch  an  opportunity  *,  I  fay,  if  we  did  but 
 prefs  all  this  upon  our  felves,  and  if  we 
 preil  it  in  a  firm,  a  refolute,  and  a  peremp- 
 tory manner,  we  fhould  never  decline  the 
 performance  of  the  Adion  propofed  to  our 
 Choice. 
 
 On  the  other  iide,  if  when  any  Tempta- 
 tion follicited  us  to  offend  God,  we  did  not 
 only  pronounce  the  Adion  which  it  favour- 
 ed to  be  evil  and  criminal,  but  farther  to  be 
 extremely  diflblute,  fhamefiil,  fcandalous, 
 repugnant  to  true  Honour  and  Generolity, 
 unworthy  of  a  Man,  much  more  of  a  Chri- 
 ftian,  of  fatal  Confequence,  and  oppolite  to 
 our  real  Intereft:  If  by  comparing  as  well  the 
 Dangers  to  which  it  will  expofe  us  hereafter, 
 as  the  prejudice  with  which  it  will  be  attend- 
 ed at  the  very  Moment  of  the  CommilTion, 
 with  the  advantage  we  hope  to  derive  from 
 it,  we  were  once  convinc'd,  that  all  things 
 being  duly  weighed  and  confidered,  it  was 
 infinitely  more  hurtful' than  beneficial,  and 
 that  it  imported  us  incomparably  more  to 
 omit  it  than  to  perform  it  ^  we  fhould  never 
 venture  on  the  performance. 
 
 Indeed,  there's  no  Inftance  of  our  doing  a 
 deliberate  Adion,  without  a  fecret  judgment 
 that  all  things  being  rightly  calculated,  it  is 
 more  advantageous  for  us  to  do  it,  than  not 
 
 to 
 
354  ^/^^^^  Duties  Book  IL 
 
 to  do  it.  When  therefore  we  contradid  the 
 Motions  of  our  own  Confcience,  the  caufe 
 and  reafon  of  the  diforder  is  only  this,  that 
 our  Confcience  refts  fatisfied  with  barely- 
 pronouncing  upon  the  juftice  or  injuftice  of 
 the  A(R:ion  ^  whereas  it  ought  likewife  to 
 pronounce  upon  its  Expedience,  upon  its 
 NecelTity,  upon  the  Intereft  which  we  have 
 in  the  doing  of  it,  in  cafe  it  be  good,  and  a= 
 bove  all,  upon  that  which  is  pernicious  in  it, 
 and  contrary  to  our  Interefts,  if  it  be  evil. 
 
 Did  the  Confcience  proceed  in  this  man- 
 ner, it  would  always  be  obeyed  ^  and  there- 
 fore I  had  reafon  to  make  it  a  part  of  the 
 Duty  of  a  good  Confcience,  that  it  fhould 
 know  how  to  exad  an  Obedience  to  its  own 
 Commands. 
 
 And  this  is  what  appears  the  more  necef- 
 fary,  becaufe  in  failure  of  it,  two  things  will 
 or  may  happen,  which  we  cannot  too  indu- 
 ftriourty  avoid.  Firft  we  incur  the  Guilt  of 
 a  very  heinous  Sin  ^  for  as  1  have  fhewn  in 
 another  Treatife,  there  are  no  Sins  of  a 
 greater  malignancy  than  thofe  which  we 
 term  Sins  again fi  Confcience^  and  which  con- 
 fift  in  the  doing  of  that  which  we  fee  and 
 know  to  be  criminal.  If  the  Sins  which  we 
 caufed  by  Error  or  Ignorance  may  yet  rife  to' 
 a  very  guilty  height,  as  we  -have  evinced  in' 
 a  preceding  Chapter  ^  how  deteftable  muft 
 thofe  appear  which  Men  commit  againft  their 
 ,  immediate  Judgment  and  Light?  Our  Sa- 
 Luke  xii.  viour  himfelf  has  declared,  that  the  Servant 
 47»  -who  knew  his  Lor£s  willj  and  did  not  according 
 
 to  it,  fhall  be  beaten  with  more  Strifes^  than 
 he  who  not  knowing  it,  committed  things 
 worthy  of  Strifes,  Thv 
 
Chap.  XXV.         (?/ Conscience.  525 
 
 The  other  Mifchief  which  we  have  reafon 
 to  fear  in  finning  againft  Confcience,  is  the 
 lofing  and  being  abfolutely  deprived  of  thofe 
 feeble  remains  of  Light,  which  we  have  thus 
 milimploy'd  and  abufed. 
 
 1  hope  to  defcribe  hereafter  the  manner  by 
 which  this  great  Misfortune  and  Calamity  ar- 
 rives. But  fuppofe  it  fhould  not  arrive,  'tis 
 certain  that  our  Confcience  will  at  leaft  re- 
 proach us  with  what  we  have  done  amifs, 
 and  by  its  fevereft  laihes  revenge  it  felf  up- 
 on us  for  our  contempt  of  its  Authority  and 
 Decrees.  This  is  what  we  fhall  endeavour 
 to  make  out  in  the  Chapters  following. 
 
 C  H  A  Po    XXV. 
 
 Of  the  Duties  of  Confcience  with  regard 
 to  Anions  already  done.  That  the 
 careful  examination  of  fuch  ABions  is 
 highly  requijite. 
 
 Hitherto  I  have  fpoken  of  the  Duties  of 
 Confcience,  in  refped  of  Aclions  to  be 
 done.  It  remains  that  I  confider  thofe  Du- 
 ties which  have  for  their  Objeds  pafl:  Acli- 
 ons.  Now  in  this  regard,  we  ought  to  let 
 no  fuch  Adion  efcape  our  Memory,  with- 
 out examining  it  as  carefully  and  attentive-^ 
 ly  as  poflible,  to  fee  whether  it  be  luch  as  it 
 ought,  and  whether  it  anfwer  to  the  feveral 
 CbligatiOiis  arifing  from  the  Privilege  and 
 Character  of  the  Children  of  God,  which  we 
 boaft  tofultain. 
 
 And 
 
3j6  Of  the  Duties  Book  II. 
 
 And  what,  indeed,  can  be  expeded  from  . 
 thofe  who  never  acquit  themfelves  of  this 
 Duty  ?  Can  it  be  hop'd  that  they  will  either 
 obtain  remifllon  of  their  former  Sins,  or  that 
 they  will  corred  them  for  the  future  ?  Ought 
 we  not  to  judge  our  felves,  if  we  would  pre- 
 vent the  Judgment  of  God  ?  And  befides, 
 ought  we  not  to  be  fully  appriz'd  of  our 
 Faults,  e'er  we  can  truly  forfake  and  amend 
 them? 
 
 But  I  have  proved  with  fufficient  ftrength 
 in  another  Difcourfe,  that  this  Duty  is  of  ab- 
 folute  neceflity  ^  and  have  fhewn  what  great 
 Benefit  we  might  reap  from  ending  each  Day 
 with  a  ftrid  Enquiry  how  it  has  been  fpent. 
 It  will  be  enough  to  obferve  on  the  prefent 
 Occafion,  that  as  there  are  three  forts  of 
 Adions,  Good,  Evil  and  Indifferent  (I  mean 
 in  their  ownNature,)fo  theConfcience  ought 
 to  pronounce  upon  each  fort,  with  regard  to 
 the  time  paft. 
 
 In  the  firft  place,  it  much  imports  us  to 
 confider.  Whether  fuch  Adions  as  are  good 
 in  their  own  Nature,  have  not  been  rendred 
 Evil  by  our  manner  of  performing  them  ? 
 This  is  what  happens  but  too  frequently. 
 We  pray  to  God,  but  without  Attention  or 
 Devotion  ^  we  come  to  his  Houfe,  but  our 
 Mind  and  our  Heart  come  not  with  us,  thefe 
 are  detained  and  engaged  by  the  Objeds  of 
 our  Paflions  ^  we  give  Alms,  but  'tis  to  pro-> 
 cure  the  Reputation  of  being  Charitable.  As 
 often  as  we  ad  ih  this  manner,  we  change 
 the  Nature  of  our  Adions,  and  whereas  they 
 were  in  themfelves  good  and  commendable, 
 we  make  them  become  evil  aflid  criminal. 
 
 The 
 
Chap.  XXV.      t?/ Conscience.  j57 
 
 The  Cafe  being  thus,  whenever  we  per- 
 form fuch  an  A6:ion,  we  ought  to  refled  the 
 very  next  Moment,  Whether  this  unhappi- 
 nefs  has  not  really  befallen  us,  and  whether 
 we  have  not  indeed  oiFended  God^  while 
 our  Intention  was  to  ferve  a^d  to  pieafe 
 him  ?  And  fuch  Refledions  will  put  us  into 
 the  jufleft  Meafures  of  avoiding  the  like  De- 
 fault hereafter,  and  of  applying  our  felve.s 
 with  more  exadnefs  and  caution  to  the  Ser- 
 vice of  God,  and  the  performance  of  hh 
 Will.     . 
 
 But  this  is  not  all  ^  tho'  upon  enquiry  into 
 any  Adlion  we  find  it  to  have  been  truly  good, 
 we  ought  ftill  to  examine  whether  it  was  per- 
 fec^tly  fo  ^  that  is,  we  ought  to  take  notice  of 
 all  the  Defeds  that  might  lefien  and  impair 
 its  Goodnefs.  For  indeed  the  very  bell  of 
 our  Adions  are  commonly  attended  with  a 
 great  number  of  Failings,  which  make  a  con- 
 iiderable  alteration  in  their  Goodnefs.  They 
 may  be  good  at  the  bottom,  or.  as  to  their 
 Subflance ,  being  commanded  by  God, 
 and  therefore  agreeable  to  his  Holy  Law. 
 They  may  likewife  be  good  in  their  Princi- 
 ple, being  undertaken  upon  the  Motions  of 
 the  Love  of  God,  and  with  a  real  Defire  of 
 pleafing  hinio  Laftly,  they  may  be  good  in 
 their  manner,  being  attended  with  fuch  Con- 
 ditions as  are  molt  neceflary  to  them,  with 
 Faith,  Humility^  Alacrity,  and  other  Qua- 
 lities-of  the  fame  Nature.  But  then  all  thefe 
 Qualities  may  be  very  imperfect,  and  much 
 below  that  elevated  height  to  which  we  . 
 Ought,  in  juftice,  to  carry  them- 
 
 y  '       We 
 
358  Of  the  Duties         Book  11. 
 
 We  fhould,  therefore,  keep  a  ftrift  Eye 
 over  the  Defeds  of  this  lafl:  kind  ;,  on  the 
 one  fide,  that  we  may  learn  to  be  humble, 
 and  to  implore  with  fervent  Devotion, 
 the  Mercy  of  God,  which  is  fo  abfolutc- 
 ly  neceflary  to  us  •,  and  on  the  other 
 Ude,  that  we  may  accuftom  our  felves  by  de- 
 grees, to  reader  our  Aftions  lefs  imper- 
 fedl  hereafter. 
 
 Indeed,  tho'  we  cannot  utterly  divefl;  our 
 felves  of  all  thefe  Defeds,  yet  we  may  at 
 leaft  diminifli  them  ^  and  'tis  this  which 
 we  are  obliged  to  labour  after.  But  with 
 what  fuccefs  can  we  do  it,  if  we  under- 
 ftand  not  each  in  particular  ?  And  how 
 can  we  underfland  them,  if  we  never  ex- 
 amin  our  felves  in  this  Point,  and  withj 
 this  Defign?  | 
 
 As  for  thofe  Adions  which  are  in  their' 
 own  Kature  indifferent,  fuch  as  imploy  the 
 greateft  part  of  our  Life,  we  ought  to  con- 
 sider whether  we  have  not  rendred  them  evil, ; 
 by  performing  them  upon  evil  Principles,  ^ 
 and  by  direding  them  to  evil  Ends.    This  is 
 what  we  are  almoft  continually  fubjed  to, 
 as  I  have  fhewn  at  large  in  another  Trad. 
 Indeed   there  is  but  one  fole  End  of  ourf 
 Adions  that  can  be  ftyled  lawful.     Any  o- 
 ther  of  whatfoever  kind,  is  evil  and  unlaw- 
 ful, and  renders  the  Adions  by  which  we! 
 endeavour  to  compafs  it,  vicious  and  crimi- 
 nal.   And  fmce'this  is  fo  dreadful  a  Cala- 
 mity, we  ought  to  ufe  our  utmoft  care  and: 
 fblicitude  to  procure  its  relief  ^  that  is,  on 
 theoae  hand  to  obtain  the  Divine  Forgive- 
 nefs  for  what  is  pail,  as  on  the  other,  to  ad 
 
 more 
 
I 
 
 Chap.  XXI.       £?/CoNsciENCE.  339 
 
 more  regularly,  and  more  circumfpeftly  for 
 
 the  time  to  come.  ■  r' 
 
 But  the  principal  Objed  of  Confcience  are 
 Adions  evil  in  their  own  Nature,  or  dired- 
 ly  contrary  to  the  Law  of  God.    We  ought 
 not  to  let  one  of  thefe  pafs,  without  con- 
 demning it  by  the  juftefl  feverity,  and  with- 
 out taking  exad  notice  of  whatever  it  con- 
 tains in  oppofition  to  our  Duty.    'Tis  in  this 
 refped  that  Confcience  ought  to  be  our 
 Accufer,    our  Witnefs,    and  our  Judge, 
 and   the  more  Exadnefs,  the  more  Rigour 
 it  fhews  in  thefe  feveral  Offices,   the  more 
 Favour,    the  more  Indulgence,  we  are  en- 
 couraged to  hope  for  from  the  hands   of 
 God  :     If  we  would  judge  our  felves^  we  jljotdd 
 not  he  jtidged  of  the  Lcrd^  fays  St.  Paul  on 
 this  occalion. 
 
 But  we  ought  not  fo  lightly  to  difmifs  this 
 jlaft  Particular,  which  is  of  the  higheft  con° 
 leern  ^  it  will  be  proper  to  enquire  a  little' 
 |more  diftindly,  by  what  means  fuch  an 
 Examination  may  be  rendred  moH:  accurate 
 and  moft  beneficial.  And  this  we  fhal! 
 endeavour  to  illuftrate  in  the  Chapter 
 which  remains. 
 
 y  2  CHAR 
 
5  40  Of  the  Duties  Book  11* 
 
 CHAR    XXVL 
 
 Six  particulars  to  which  the  Confcience 
 ought  to  have  regard  in  pronouncing 
 upon  pafi  Sins* 
 
 IN  order  to  the  right  examination  of  our 
 felves,  concerning  thofe  Sins  into  which 
 we  have  had  the  unhappinefs  to  be  betrayed, 
 it  will  be  expedient  to  apply  our  Mind  to 
 thefe  fix  efpecial  Confiderations. 
 
 1.  The  firftConfiderationis,  what  degree 
 of  Guilt  the  Sin  of  which  we  accufeour  felves 
 has  in  it  felf,  according  to  its  peculiar  Spe- 
 cies, and  all  its  elTentiai  Parts.  Every  one 
 knows  that  Sins  are  not  equal  in  this  refped  j  j 
 fome  are  much  greater,  and  more  heinous 
 than  others :  To  blafpheme  againft  God  is 
 another  thing  than  to  revile  our  Neighbour: 
 To  take  away  a  Man's  Life  is  an  higher  crime  f 
 than  to  rob  him  of  his  Goods,  &c.  It  will 
 be  convenient,  therefore,  in  this  regard,  to 
 obtain  a  juft  Idea  of  what  the  Sin  is  in  it 
 felf,  or  in  its  intrinfick  Nature,  yet  fo  as  to 
 have  a  ilricler  Eye  on  thofe  particulars  which 
 aggravate,  than  upon  thofe  which  extenu- 
 ate, and  more  carefully  to  avoid  the  judging 
 too  favourably,  than  the  condemning  with 
 too  much  fe verity  and  rigour :  For  beiides 
 that,  we  are  much  more  inclined  to  the  firfl 
 of  thefe  Defaults  than  to  the  kcond^  the  firll 
 is  vaftly  the  more  dangerous  of  the  two. 
 There  can  be  no  great  harm  in  reproaching 
 our   felves  too  ftrongly  with  our  Evil-do 
 
 ings 
 
I 
 
 Chap.  XXVI.     c>f  Conscience.  541 
 
 ings,  if  an  excefs  on  this  be  fuppofed  poITir- 
 ble  ^  but  it  may  be  highly  mifchievous  to 
 flatter  our  felves,  and  not  to  take  upon 
 us  that  fhame  and  cenfure  which  is  juftly 
 our  due. 
 
 II.  The  fecond  thing  which  requires  at- 
 tention, is  the  precife  degree  of  that  hei- 
 ;  noufnefs  and  Malice  which  accrues  to  every 
 I  Sin  from  the  concurrence  of  exterior  Circum- 
 itances.  I  have  fhewn  in  another  Difcourfe, 
 that  thefe  Circumftances  may  inhance  or  di- 
 minifh  the  Guilt  of  Sins  almoft  infinitely.  I 
 have  pointed  out  fome  of  the  moft  confider- 
 able  amongfl;  them,  and  obferved  how  each 
 may  contribute  to  augment  the  eflential  in^- 
 trinlick  Evil  of  every  Tranfgreflion.  And 
 therefore  I  Ihall  not  here  refume  that  Sub-r 
 jed. 
 
 III.  Having  thus  formed  a  jufl  and  ade- 
 quate Idea  of  our  Sin,  we  (hould  labour  to 
 apprehend  its  whole  repugnancy  to  our  Du- 
 ty, and  to  the  utmoft  extent  of  that  Obli- 
 gation which  we  were  under  to  avoid  it  j 
 and  this  we  fhall  eafily  conceive,  if,  in  the 
 firft  place,  we  refled:  on  the  Nature  of  God, 
 that  he  is  moft  perfed  in  EfTence,  moft  fu- 
 preme  in  Majedy,  moft  immcnfe  in  Good- 
 nefs,  the  Creator  and  Abfolute  Mafter  of 
 the  World,  and,  by  confequence,  moft  wor- 
 thy the  Veneration,  the  Love,  and  the  O- 
 bedience  of  all  his  Creatures. 
 
 We  fhall  ftill  improve  our  Notion,  if  we 
 conlider  in  the  fecond  place,  what  God  has 
 done  for  us.  He  has  created,  has  prefer- 
 ved,  and  has  redeemed  us.  He  has  given 
 us  all  that  we  have ;  He  has  reftorcd  to  us 
 
 Y  3  all 
 
342  Of  the  Duties        Book  II. 
 
 all  that  we  had  loft.  He  offers  to  do  for  u$ 
 whatever  we  can  wifh^  indeed  much  more 
 than  we  can  either  wilh  or  conceive.  He 
 iie  has  given  us  his  Son.  He  defigus  us  for 
 Heaven  and  Glory,  or,  rather,  he  dellgns 
 himfeif  for  every  one  of  us,  being  himfelf 
 not  only  our  Kewarder,  but  our  Recomr 
 pence. 
 
 Laftly,  we  fhall  come  to  a  full  apprehen-  • 
 Hon  of  this  Point,  if  we  look  on  our  felves, 
 our  own  Nature  and  Condition.    We  are 
 the  Creatures  of  God :,    we  are  Chriftians, 
 enlightened  with  his  Knowledge  and  Truth ;  ^ 
 we  profefs  our  felves  his  Children  ^  we  glo- 
 ry to  have  been  redeem'd  by  the  precious  , 
 Blood  of  his  Son  ^   we  hope,  one  Day,  to 
 be  the  PoffelTors  of  his  Kingdom.     Each  of 
 thefe  Confiderations  will  :fet  before  us,  with 
 the  utmoft  Evidence,  our  great  dilingenuity 
 in  committing  the  Sm  which  is  now  the; 
 Subjed  of  our  Refiedion  ^  and  each  fhould  I 
 convince  us,  that  there  is  no  Punilhment  too: 
 fevere  for  our  Demerit.  i 
 
 IV.  It  will  be  of  great  benefit,  to  reprc- 
 fent  to  our  felves  the  Judgment  which  God 
 rnakes  of  our  Sin,  and  that  Deteftation  withf 
 which  he  may  be  conceived  to  behold  it. 
 Amongft  all  the  various  Obliquities  which 
 the  Confiderations  abovemention'd  will  lead 
 us  to  difcover  in  any  particular  Offence, 
 there  is  not  one^but  what  diftindly  falls  un- 
 der the  Divine  notice  and  cognifance  ^  nay. 
 many  other  guilty  Circumftances  which  con- 
 ceal themfelves  from  our  difcovery,  are  yei 
 open  to  the  fight  of  God.  But  now  his  Ho- 
 linefs,    and  confequently,   his  Abhorrenc(^ 
 
. 
 
 Chap.  XXVI.     ^/Conscience.  543 
 
 of  all  Sin,  is  as  boundlefs  as  his  other  Per- 
 fedions.  How  mull  he  then  abominate 
 ftch  our  Guilt  in  particular,  which  is  grie- 
 vous and  infupportable  even  to  our  own  Re- 
 membrance ?  Or,  what  Eftimation  does  he 
 pafs  upon  it,  feeing  it  proceeds  from  one 
 that  boafls  to  be  of  the  number  of  his  Chil- 
 dren ? 
 
 V.  It  will  be  likewife  ufeful  to  reflecl, 
 [  what  Judgment  we  our  felves  Ihall  make  of 
 
 it,  either  at  the  Hour  of  Death,  or  imme- 
 diately after  our  DifTolution,  when  we  are 
 cited  to  appear  before  God's  Tribunal. 
 How  odious,  how  frightful,  how  intolera- 
 ble, will  it  then  feem  to  our  View  ?  What 
 Fears,  what  Difquiets,  will  it  create  in  our 
 Soul  ?  How  light  and  trivial  will  all  thofe 
 Motives  be  found  which  induced  us  to  the 
 Commifllon  ?  And  yet  fhall  we  then  per- 
 ceive nothing  in  thefe  feveral  Objeds,  but 
 what,  upon  due  Confideration  we  might 
 difcern  even  at  prefent. 
 
 VI.  Above  all,  it  is  necefTary  to  take  un- 
 der our  View  the  fatal  Confequences  of  the 
 Sin  committed.  Thefe  are  indeed  the  things 
 which  demand  our  moft  ferious  and  deep 
 Refledion  j  yet  I  fhall  not  profecute  them 
 on  the  prefent  occafion,  having,  in  a  di- 
 itinft  Treatife  declared  at  large  what 
 Thoughts  we  fhould  (in  my  judgment)  en- 
 tertain concerning  them. 
 
 Thus  have  1  recited  the  feveral  Objedls  to  / 
 
 which  we  ought  to  apply  our  Mind,  as  of-*  J 
 
 ten  as  we  are  accufed  in  Confcience  of  any  ^ 
 
 Tranfgreflion  •,  efpecially  if  it  belong  to  that 
 Order  of  Sins,   of  which  St.  Pavl  has  de- 
 
 Y  4  clared, 
 
244  ^f  ^^^  Duties  Book  Ih 
 
 xCor.  vi.clarcd,  that  They  who  do  fuch  things  Jhall  not 
 9>  i^°  enter  into  the  kingdom  of  God.  And  there  is 
 need  of  no  other  means  efFedually  to  engage 
 us  as  well  in  imploring  the  Divine  Forgive- 
 nefs  with  all  the  AfFedions  of  lincere  Peni- 
 tents, as  in  taking  all  neceflary  precautions 
 to  avoid  the  like  mifcarriages  in  our  future 
 Courfe. 
 
 This  is  what  ought  indifpenfably  to  be 
 done,  but  what  all  of  us  do  not  perform, 
 or  rather  what  the  greateft  p^rt  of  us  no- 
 torioufly  negled.  Now  we  may  reckon 
 four  Clafles  of  Men  who  are  deficient  iii 
 this  Duty. 
 
 The  firft  are  thofe,  who  having  commit- 
 ted Sins,  perhaps  the  greateft  of  Sins,  feel 
 no  rebuke  or  reproach  of  their  own  Hearty 
 but  under  fuch  Circumftances  as,  in  juftice, 
 ought  to  make  them  tremble,  remain  as 
 eafie  and  undifturbed  as  if  they  had  perfor- 
 med the  moft  innocent  Adion. 
 
 The  fecond  are  thofe,  who  tho'  they  feel 
 fome  remorfe  at  their  Difobedience,  yet  are 
 not  touched  with  fo  ftrong  Impreflions  as 
 they  ought,  not  fully  conceiving  either  the 
 vilenefs  of  their  Sins,  or  the  unhappinefs 
 of  that  Eftate  into  which  they  are  fallen. 
 
 The  third  are  thofe,  who  while  they  con- 
 demn themfelves  feverely  enough  in  refped 
 of  feme  particular  Tranfgreflions,  yet  never 
 caft  a  Thought  upon  fome  others,  which  are 
 perhaps  of  equal  rtialignity,  but  which,  at 
 leaft,  ought  not  to  be  flighted  and  over- 
 looked. 
 
 "    The  laft  are  thofe,  who  do  not  beftow  fuf- 
 ficient  Space  on  this  Examination  of  their 
 
 Pradicc^ 
 
Chap.  XXVI.      ^/Conscience.  345 
 
 Pradice,  either  becaufe  they  are  foon  weary 
 of  fo  difagreeable  an  Employment,  or  be- 
 caufe they  very  rarely  fet  about  it,  and  ad- 
 journ it  from  time  to  time.  And  this,  which 
 fbever  way  it  comes  to  pafs,  is  enough  to 
 render  fuch  a  Scrutiny  vain  and  unprofita- 
 ble, or  at  leaft  to  hinder  us  from  deriving  all 
 thofe  advantages  from  it,  which  we  fhould 
 not  fail  of  upon  a  more  frequent  and  more 
 afilduous  Application. 
 
 I  believe  there  is  fcarce  any  Man  who  has 
 not  been  led  into  one  or  the  other  of  thefe 
 Pefaults^  and  yet  they  are  all  exceeding 
 great  and  dangerous,  and  fuch  as  we  fliould 
 labour  with  the  utmoft  Diligence  to  avoid. 
 We  ought  to  JT^dge  our  felves^  if  we  would 
 hot  be  judged  of  the  Lord.  We  ought  to  ex- 
 tend no  Pardon,  no  Indulgence,  to  our  own 
 Failings  ^  but  then  we  ought  not  to  be  di- 
 ftruftful,  nor  even  doubtful,  of  the  Mercy  of 
 God.  There  is  a  vaft  Medium  interpofed 
 between  Security  and  Defpair  :  For  the 
 proof  and  illuftration  of  which,  we  have  re- 
 ferved  the  following  Book« 
 
 Book 
 
34^  Book  III. 
 
 Book  III. 
 
 Of  the  Care  which  every  Man 
 ought  to  take  of  his  own  Con- 
 fcience. 
 
 CHAP.    I. 
 
 That  Uis  reafonable  to  take  form  care  of 
 our  Confcience. 
 
 I  Am  now  only  to  ipeak  of  that  Care 
 which  we  ought  to  take  of  our  Con-  f 
 fcience.  Ifuppofe,  therefore,  before-hand, 
 that  we  ought  to  take  fome  care  of  it  •,  and 
 this  is  fo  evident  a  Truth,  that  I  believe 
 none  will  difpute  it  with  me. 
 
 For  what  have  we  that  is  of  greater  im- 
 portance to  us,  or  more  worthy  of  our 
 whole  Care  and  Endeavour  ?  Is  not  this  the 
 immediate  Rule  of  all  our  Adions,  and  the 
 great  Diredrefs  of  our  Life  ?  Is  not  this  our 
 inward  Eye,  of  which  our  Lord  has  told  us, 
 that  if  it  htfingle^  our  whole  Body  jhall  he  full 
 of  Light  ^  but  if  it  be  evU^  our  whole  Body 
 Jhall  be  full  of  Darknefs  ? 
 
 We  are  wont  to  be  careful  of  our  Body, 
 even  toexcefs:  We  labour  to  render  it  as 
 healthy  and  vigorous,  as  well-proportion'd, 
 as  comely  and  agreeable  as  we  can :  We  fpare 
 noCoft,  no  Study  and  Application,  in  pro- 
 moting 
 
Chap.  I.      Of  the  Care  we  ought  ^  &c.  547 
 
 moting  this  Dcfign.  They  who  are  moil 
 negligent  of  their  Body,  do  not  yet  neg- 
 led  to  feed  and  nourifli  it^  nor  do  they 
 ever  pafs  a  Day  without  giving  it  fuch 
 Refrefhments  as  are  neceflary  to  its  fup- 
 port. 
 
 The  greateft  part  of  Men  take  fome  care 
 of  their  Mind  and  Underftanding.  A  good 
 {pace  of  their  Life  is  imploy'd  in  cultivating 
 and  fortifying  it,  in  rendring  it  more  fub- 
 tile  and  penetrating,  more  choice  and  fine, 
 more  extended  and  more  folid,  than  it  was 
 by  Nature. 
 
 Almoft  all  arc  careful  of  their  Fortune 
 and  Eftate  ^  all  are  careful  of  their  Reputa^ 
 tion,  and  of  that  which  they  falfly  fbyle  their 
 Honour.  But  can  all  thefe  feveral  Objeds  of 
 our  Care,  be  put  in  the  Balance  againft  Con- 
 fcience  only  ? 
 
 A  very  little  Sagacity  will  enable  us  to 
 obferve  a  double  difference  in  this  refped^ 
 The  firft  is,  that  the  Care  which  Men  take 
 of  their  Body,  their  Mind,  their  Fortune, 
 and  their  Reputation,  very  often  proves  in- 
 effeftual :  They  labour  in  it  with  their  ut- 
 moft  Strength  and  Ability,  but  they  labour 
 without  fuccefs.  Every  Day  prefents  us 
 with  a  variety  of  fuch  Examples  j  but  'tis 
 quite  otherwife  with  regard  to  the  Con- 
 fcience.  The  care  which  Men  take  of  this, 
 if  fuch  as  it  ought  to  be,  will  always  mofb 
 infallibly  fucceed.  Now,  there  are  two 
 things  which  create  this  difference. 
 
 One  thing  is.  That  when  we  labour  about 
 our  Body,  our  Parts,  our  Eftate,  and  good 
 Name,  we  are  imploy'd  in  Matters  which 
 
 are 
 
34^  Of  the  Care  we  ought         Book  III* 
 
 are  not  under  our  Command,  and  which  in* 
 deed  have  no  dependence  upon  us.  Our 
 BlefTed  Saviour  has  told  us,  that  we  cannot 
 add  to  our  Stature  one  Cubit ^  nor  fb  much  as 
 change  one  of  our  Hairs  to  white  or  black  : 
 We  may  fay  the  fame  of  thofe  other  Objeds 
 of  our  Care  *,  and  every  Man  is  convinc'd  of 
 it  by  his  own  Experience  :  But  our  Conlci- 
 ence  is  very  different  from  all  thefe :  It  is 
 perfedly  in  our  own  Hands,  and  we  may 
 turn  and  difpofe  it  as  we  think  fit :  At  leaft 
 we  may  do  fo,  if  we  take  the  right  courfe  of 
 managing  it,  which  I  fhall  here  endeavour 
 to  explain. 
 
 Another  reafon  of  this  Difference  is,  That 
 in  order  to  our  fucceeding  in  any  ot  the  for- 
 mer Attempts,  we  can  only  make  ufe  of  our 
 own  Strength,  and  the  AfTiftance  of  Men  like 
 our  felves  :  And  thefe  Powers  being  as  no- 
 thing, when  they  meet  with  the  leaft  Diffi- 
 culty or  Oppofition,  it  is  not  ftrange  if  we 
 imploy  them  to  no  purpofe  :  But  the  Care 
 we  take  about  our  Confcience  does  not  owe 
 its  Succefs  to  our  own  Force  or  Condud,  or 
 to  thofe  of  other  Men,  but  to  the  powerful 
 Direction  of  Almighty  God,  who  never  re- 
 fufes  his  Divine  Aid  to  thofe  who  beg  it  with 
 Humility,  Love,  and  Affiance. 
 
 The  fecond  Difference  between  thefe  Cafes 
 lij  That  if  thofe  of  the  Former  kind  fhould 
 prove  fuccefsful,  yet  their  Succefs  can  be  of  no 
 confiderable  Advantage  to  us.  Let  us  ima- 
 gine^ That  we  could  adorn  our  Body  and 
 Wir,  with  all  thofe  Qualities  and  Accom- 
 piifliments  which  we  feek  after.  Let  us  fup~ 
 pofe,  that  we  could  increafe  our  Eftate,  and 
 
 give 
 
Chap.  I.       to  take  of  Conscience.  549 
 
 give  our  Reputation  the  greateil  Compafs 
 and  Splendor.  What  real  Profit  could  we 
 derive  from  all  this  ?  Could  we  hereby  ren- 
 der our  felves  more  acceptable  to  God  in  the 
 prefent  World,  or  more  happy  in  that  which 
 is  to  come  ?  Could  we  hence  obtain  any 
 Cure  for  our  true  and  real  Evils,  thofe  of 
 our  Soul  ?  Would  our  Soul  become  more 
 pure  or  more  peaceable  by  thefe  Acquifl- 
 tions  ? 
 
 But  the  Pains  which  we  imploy  about  our 
 Confcience  have  a  much  happier  Iflue  :  For 
 when  they  are  fuccefsful  (and  as  I  have  ob- 
 ferv'd,  they  are  always  fo,  at  leaft  when 
 rightly  manag'd  and  applied)  they  make  our 
 Life  more  pure  and  innocent,  our  Soul  more 
 holy  and  well  pleafing  to  God  ^  they  open  a 
 Spring  of  Joy  and  Comfort  to  our  Heart,  ahd 
 infure  to  us  all  the  Happinefs  of  Heaven  in 
 our  Eternal  State. 
 
 That  we  ought,  therefore,  to  take  fome 
 Care  of  our  Confcience  is,  as  I  faid,  fo  very 
 evident,  that  'twould  be  a  needlefs  Task  to 
 offer  any  thing  towards  its  Proof  It  will  be 
 much  more  neceflary,  to  give  a  diflind  Ac- 
 count of  the  Care  that  is  requifite  to  this  pur- 
 pofe.  Several  Branches  of  it  might  be  af- 
 fign'd  ;  but  having  touch'd  upon  fome  of 
 them  already,  I  Ihall  at  prefent  confider  thefe 
 four  only,  which  appear  to  me  the  mofl  Im- 
 portant. 
 
 Thefirfl  Care,  is  to  preferve  our  Confer- 
 ence, and  to  hinder  it  from  being  loft  and 
 extinguiih'd,  how  fmall  and  feeble  foever. 
 
 The  Second  is,  to  enlightCii  it,  by  inftrucV 
 ing  k  in  the  Will  of  God,  and  in  all  things 
 
 that 
 
§  50  Of  the  Care  me  ought      Book  IIL 
 
 that  we  are  concern'd  to  know,  fo  that  it 
 may  exadly  difcharge  its  feveral  Functions. 
 
 The  Third  is,  to  confirm  and  ftrengthen 
 it,  by  the  Love  of  Truth  and  Juftice. 
 
 The  Fourth  is,  to  render  it  calm  and  ea- 
 fie,  and  to  make  it  reign  in  Peace,  by  deli- 
 vering it  from  its  Doubts  and  Fears,  and  by 
 keeping  it  at  the  greateft  diflance  poflible 
 from  thofe  Extreams  into  which  its  Commo- 
 tions may  betray  it,  Security  and  Defpain 
 
 But  each  of  thefe  requiring  a  particular 
 Explication,  they  fhall  be  profecuted  in  the 
 Courfe  of  this  laft  Book. 
 
 CHAP.    11. 
 
 The  Fir!i  Care  that  we  ought  to  take  of 
 our  Confcience  5  we  Jhould  endeavour 
 topreferve  it. 
 
 THE  Firft  Care  that  we  ought  to  t^ke 
 of  our  Confcience,  is  to  hinder  it  from 
 being  loft,  and  to  keep  this  Divine  Fire  from 
 being  extinguifh'd  in  our  Souls. 
 
 This  Care  muft  needs  be  juft  and  reafona- 
 ble  :  For  Confcience  is  indeed  the  Gift  of 
 God.  'Tis  the  Impreffion  of  his  Hand,  and 
 in  fome  manner,  it  fupplies  his  Place,  whe- 
 ther in  direding,  or  in  judging  us.  We  are 
 therefore  guilty  of -extreme  Ingratitude  to- 
 wards our  Good  and  Merciful  God,  if  we  vo-. 
 luntarily  deprive  our  felves  cf  this  EfFecl:  of 
 iisGoodnefsv 
 
 WhicH 
 
Chap.II.     /^ /^/^e  ^/Conscience.  551 
 
 Which  will  efpecially  appear,  ifweconfi- 
 iider.  That  this  Divine  Gift  is  of  the  higheft 
 ufe,  and  the  greatefl  Importance  to  us :  For 
 by  what  means  fhall  we  efcape  the  danger  of 
 Sin,  and  fecurethe  faithful  difcharge  of  our 
 Duty,  if  we  neither  underftand  what  is  Sin, 
 nor  what  is  our  Duty  ?  And  how  fhall  we 
 I  underftand  either,  if  we  have  no  Confcience  ; 
 ;  it  being  the  proper  Office  of  Confcience  (as 
 ;  was  intimated  at  the  Entrance  of  this  Trea- 
 tife,)  to  inftrud  us  in  our  Duty,  and  to  fhew 
 us  what  is  contrary  to  our  Duty  ?  And  after 
 we  have  once  fallen  into  Sin,  how  fhall  we 
 recover  our  felves,  and  rife  out  of  it  again, 
 as  'tis  necefTary  we  fhould  in  order  to  our 
 Pardon,  if  our  Confcience  never  reproach  us 
 with  the  CommilTion  ?  And  how  is  it  pofTi- 
 ble  our  Confcience  fliould  reproach  us,  if  it 
 be  extinguifh'd,  and  as  it  were  annihilated 
 within  us  ? 
 
 "^Indeed,  I  cannot  but  look  on  the  Eftate  of  a 
 Soul  which  has  found  means  to  difengage  it  felf 
 from  allitsTies,  to  ftop  up  its  Lights,  and  to 
 lofe  all  feeling  of  Remorfe,  as  the  mofl fright- 
 iul  in  the  World.  'Tis  the  laft  ftep  that  can 
 be  taken  towards  Damnation.  Tis  the  fi- 
 nifhing  ftroke  towards  the  Death  of  the  Soul, 
 and  feems  incapable  of  receiving  a  farther 
 Addition  of  Horror. 
 
 But  fome  will  fay,  is  this  Calamity  pofll- 
 ble,  or  will  God  ever  permit  it  to  befall  us  ? 
 In  replying  to  this  Queftion,  about  which 
 Divines  are  not  perfectly  agreed,  'tis  need- 
 ful to  obferve,  that  it  may  be  interpreted 
 in  three  Senfes.  As  Firft,  Whether  a  Maa 
 can  extinguifli  the  Light  of  Confcience,  with 
 
 refpect 
 
552  Of  the  Care  tpe  ought       Book  IWi 
 
 refped  to  fome  Duties,  and  fome  particulat 
 Sins,  and  yet  prefefve  it  in  tire  with  refpe^ 
 to  2[11  others.  Secondly,  Whether  it  be  pofTi- 
 ble  to  extinguifh  it  abfolutely^  and  without 
 Exception,  yet  for  a  time  only  ^  as  that  the 
 Confeience  fhall  b^  laid  afleep,  but  fhall  have 
 the  power  of  awaking  hereafter.  Thirdly, 
 Whether  it  can  be  ftifled  and  fupprefs'd,  both 
 univerlally  as  to  the  Objed,  and  perpetually 
 as  to  the  Duration. 
 
 In  the  firft  of  thefe  Senfes,  the  Quellion 
 admits  of  no  Difficulty.  It  is  not  only  poiri- 
 ble  to  put  out  the  Light  of  Confeience,  ia 
 regard  to  fome  particular  Sins  *,  but  'tis  what 
 happens  every  Day,  and  aifords  a  Million  of 
 unfortunate  Examples  :  Nay,  it  does  not 
 only  happen,  that  Men  forbear  to  reproach 
 themfelves  for  certain  Sins,  but  that  they 
 aft  them  with  their  own  Triumph  and  Ap- 
 plaufe,  as  Inllances  of  real  Goddnefs  and 
 Virtue.  Thus  our  Lord  foretold  his  Difci- 
 ples,  that  the  time  fhould  come  when  thole 
 who  murther'd  them  fhould  think  they  did 
 God  Service. 
 
 This  is  the  leaft  that  we  can  underftand 
 by  the  account  which  the  Scripture  gives  us 
 of  feveral  Sinners.  It  tells  us,  that  God  ihali 
 fend  them  ftrong  Delujion^  fo  that  they  jhali  be- 
 lieve a  Lie  :  I'hat  he  has  deliver'd  them  up 
 to  a  reprobate  Mlnd^  to  follow  the  Lulls  of 
 their  own  Hearts  :  That  the  God  of  this  World 
 has  blinded  their  Eyes-y  has  hardned  their  Heart j 
 has  made  it  wax  fat  and^ro/} .-  That  they  are 
 fafi  feeling  :  That  their  Confeience  is  feared 
 with  a  hot  Iron  :  That  they  have  put  away  a 
 good  Confeience^  and  thence  proceeded  to 
 make  Shipwrach  of  tlmx  Faith.  fft 
 
Chap.  II.      to  take  ^Conscience.  g  53 
 
 In  the  firft  Senfe,  therefore,  the  Qpeftion 
 is  ealily  folv'd  ^  and  fo  I  think  it  is  in  the  Se- 
 cond :  For  to  maintain,  that  'tis  impoflible 
 the  Confcience  fhould  be  laid  afleep  for  any 
 the  fmalleft  Period,  is  to  contradid  every 
 Day's  Experience,  which  furnifhes  us  with 
 too  many  Inftances  of  this  unhappy  Cafe: 
 Nay,  it  is  inconfiftent  with  our  Lord's  Dif- 
 courfe  in  his  Holy  Gofpel,  where  he  repre- 
 fents  the  Devil  as  a  ftrong  Man^  having  fb 
 abfolute  a  PofTeflion  of  fome  of  his  Slaves,  as 
 to  reign  in  them  with  a  profound,  tho'  fatal, 
 Security.  Wh^n  aftrong  Man  keepeth  his  Va- 
 lace^  his  Goods  are  in  Peace, 
 
 But  what  Doubt  will  it  admit,  that  the 
 iConfcience  fhould  fometimes  be  in  a  ftatc  of 
 Slumber,  if  it  may  fometimes  be  under  an 
 Atheiftical  Hate  ?  What  force  of  Confcience 
 can  oppofe  an  Atheift's  Principles  ?  What 
 Diftindion  will  he  acknowledge  between 
 Good  and  Evil  ?  Yet  can  we  deny  the  PofTi- 
 bility  of  falling  into  Atheifm,  at  leaft  for  ai 
 time,  if  we  confider  the  Teflimony  of  the 
 Royal  Prophet,  The  Fool  hath  [aid  m  his  Hearty 
 There  is  no  God  f  'Tis  not  only  from  his  Mouth 
 that  this  impious  Wretch  vents  his  Abomi- 
 nation :  But 'tis  fix'dand  rooted  within  him  5 
 he  fJDeaks  it  in  the  bottom  of  his  Heart. 
 .  Yet,  if  thus  much  be  granted,  I  do  not 
 fee  how  the  reft  can  bear  a  Difpute  :  For,  in- 
 deed, if  a  Sinner  may  for  fome  time  remain 
 under  fuchaState,  why  may  he  not  remain 
 always  under  it  ?  Is  he  Immortal  in  any  Mo- 
 ment of  his  Life  ?  May  not  an  Apoplexy^ 
 or  Ibme  other  unforefeen  Accident,  carry 
 mm  out  of  the  World,  daring  this  Slumber 
 
 Z  of 
 
3  54  ^/  ^^^  ^^^^  ^^  ^^^^^         Book  IIL 
 
 of  his  Confcience,  as  well  as  at  any  other 
 Seafon  ?  So  that  if  he  has  continued  but  an 
 Hour  in  this  Condition,  what  can  the  Diffe- 
 rence of  time  avail  him,  if  this  Hour  prove 
 to  be  the  laft  of  his  Life  ?  'Tis  then  the  fame, 
 as  if  he  had  lain  whole  Years  under  the  De- 
 lulion. 
 
 Befides,  we  have  but  too  many  Inftances 
 of  Sinners,  whofe  Condud  gives  us  reafon 
 to  think,  that  they  are  arriv'd  at  this  def- 
 perate  degree  of  Obduracy  ^  while,  inftead 
 of  blufhing  at  their  Crimes,  they  turn  them 
 into  an  Occafion  of  Pride  and  Vanity,  and 
 impudently  boaft  of  them  before  thofe  who 
 are  ready  to  run  with  them  into  the  fame 
 Excefs. 
 
 Again,  this  is  the  Character  that  we  have 
 of  whole  Nations  in.  Africa  and  America^ 
 which  are  reprefented  as  having  funk  into 
 the  lafl  Dregs  of  Barbarity.  If  the  Accounts 
 given  of  thefe  miferable  People  by  feveral 
 Authors  may  be  credited,  they  have  wholly 
 effaced  the  power  of  Confcience,  and  have 
 not  the  leafl  remains  of  it  amongfl  them. 
 
 Laltly,  Humane  Nature  is  fo  corrupted 
 and  impair'd  by  Sin,  that  there  is  no  Extra- 
 vagance into  which  it  may  not  be  led,  fhould  j 
 it  pleafe  God  to  abandon  it  to  its  own^ 
 Strength,  and  much  more  fhould  he  permit^: 
 the  Devil  to  aft  upon  it  with  that  Force  and  • 
 Subtilty  which  the  Holy  Scriptures  attribute^ 
 to  the  Tempter.  . 
 
 But  it  will  be  faid,  the  Damned  themfelves 
 have  fomeReliquesof  Confcience  ^  and  'tis; 
 this  that  the  greateft  part  of  Interpreters; 
 underltand  by  the  inward  Worm  which  ne- 
 ver 
 
Chap.  If.       to  take  ^/Conscience.  355 
 
 ver  dies,  but  is  to  gnaw  upon  them  to  all 
 Eternity.  And  what  Probability  is  there, 
 that  living  Sinners  (hould  carry  their  Sin 
 and  their  Obduracy  beyond  the  Meafures  of 
 Hellitfelf? 
 
 I  am  at  a  lofs  to  conceive,  how  Men  fhould 
 lufFer  themfelves  to  be  impos'd  upon  by  an 
 Argument  fo  manifeftly  fallacious :  For  firft, 
 if  it  held  true  it  would  prove,  that  Sinners 
 could  never  lay  afide  their  remorfe,  not  fo 
 iriuch  as  for  one  Moment,  nor  with  regard 
 to  any  one  particular  Sin  ^  becaufe  there's 
 not  one  Moment  in  which  the  Damned  can 
 decline  the  Memory  of  their  Crimes,  nor  one 
 Crime  that  'tis  poffible  for  them  to  conceal 
 from  their  own  Reflexion. 
 
 But  what  decides  this  Point,  in  my  Judg- 
 ment is,  that  there's  a  very  fenfible  Diffe- 
 rence between  the  Damned,  and  thofe  who 
 yet  live  in  their  Sins.  The  Former  have  al- 
 ready appear'd  before  the  Divine  Tribunal. 
 They  have  been  Arraign'd,  Convided,  and 
 Condemn'd.  Their  Sentence  has  been  Pro- 
 nounc'd,  and  Executed  :  They  are  now  act- 
 ually fuffering  the  Punifhment  of  their  De- 
 merits. And  after  all  this,  how  is  it  poffi- 
 ble, that  they  Ihould  remain  ignorant  of 
 their  Sins,  as  they  muft  do,  if  Confcience 
 was  wholly  extind  in  them  ?  The  Evidence 
 of  the  things  themfelves,  and  that  inward 
 and  moft  lively  Apprehenfion  which  they 
 have  of  them,  muft  remove  all  manner  of 
 Doubt  or  Forgetfulnefs  in  this  refped. 
 
 The  Cafe  is  otherwife  with  living  Sinners, 
 'Tis  not  impoflible,  but  that  they  may  con- 
 tinue ignorant  of  fuch  Truths  as  tho'  very 
 
 Z  2  certain 
 
35^  Of  the  Care  we  ought       Book  III. 
 
 certain  in  their  own  Nature,  are  yet  lefs 
 evident  to  Miiads  blinded  with  Paflion,  and 
 abandoned  to  evil  Spirits,  which  according 
 to  the  Scripture  accounts,  efpecially  imploy 
 their  Hellifh  Art  in  extinguifhing  all  the 
 Lights  of  Reafon  and  Revelation.  It  feems 
 very  pofTible,  that  Perfons  under  this  ftate 
 of  Ignorance  and  Obfcurity,  may  come  at 
 lafl:  to  be  wholly  infenfible  of  their  Crimes  ? 
 I  cannot  therefore  look  upon  it  as  impof- 
 iible,  to  arrive  at  this  pitch  of  Blindnefs  and 
 hardnefs  of  Heart :  Butfuppofe  it  were  fo, 
 fuppofe  Men  could  never  ftupify  their  Con- 
 fcience  in  refped  of  all  Sins  without  Excep- 
 tion, they  might  do  this  conftantly  with  re- 
 gard to  many  Sins.  This  is  what  happens 
 but  too  frequently,  and  what  we  fhould  al- 
 ways endeavour  to  avoid,  by  religioufly  ab- 
 flaining  from  every  thing  that  may  be  capa- 
 ble of  producing  fo  fatal  an  EfFed. 
 
 There  are  but  too  many  Paths  which  lead 
 
 to  this  defperate  Abyfs  ^  St.  Vaul  has  defcri- 
 
 .      bed  one  of  them,  at  the  beginning  of  his  E- 
 
 I^jn.ui^.  p.||.|^  ^^  ^^g  Romans.     The  Wrath  of  Cod  (fays 
 
 he)  is  revealed  from  Heaven  againft  all  IJngod- 
 linefs  and  ZJnrighteoufnefs  ofjlden^  that  hold  the 
 Truth  in  Vnrighteoufnefs,  He  tells  us,  God 
 gave  over  the  Heathens  to  a  reprobate  Mindj 
 (or,  a  Mind  void  of  Judgment^)  hecaufe  that 
 rvhen^  in  fome  meafure,  they  knew  God^  they 
 glorified  him  not  as  God.  And  hereby  he  in- 
 forms us,  that  Spiritual  Blindnefs  is  the  Na- 
 tural produft  of  this  kind  of  Impiety  which 
 confifts  in  acfting  againft  the  Light  of  Con- 
 fcience  :  Infomuch,  that  when  Men  come 
 once  to  commit  Sins,  knowing  them  to  be 
 
 Sins^ 
 
Chap.  II.      /^^^^e  ^/Conscience.  557 
 
 Sins,  'tis  ufual  for  them  to  proceed  fo  far  as 
 at  length  to  make  themfelves  believe  that 
 they  are  not  Sins. 
 
 The  fame  Apoftle  has  aflign'd  a  fecond 
 Caufe  of  this  Effed,  in  his  Words  to  the 
 TheJfaLonlans^  God  jhall  fend  them  ftrong  Delufi-  2  Thejf,  ii. 
 on^  that  they  fliould  believe  a  Lie,     Here  he  ^^' 
 teaches  us,  That  Mens  Contempt  and  In- 
 difference towards  the  Truth,  brings  down 
 this  juft  Judgment  of  God  upon  them,  which 
 is  attended  with  an  Infatuation  of  Spirit,  and 
 an  Extindion  of  Confcience.    Indeed,  he 
 whofe  Soul  enjoys  fome  Knowledge  of  the 
 Truth,  and  yet  defpifes  itinftead  of  loving 
 it,  and  entertains  only  a  Coldnefs  and  Indiffe- 
 rence about,  deferves  to  have  that  unprofi^ 
 table  Light  taken  from  him,  which  while  it 
 enlighten'd  his  Underftanding,  could  not  in- 
 flame his  Heart,  the  great  End  and  Deflgn 
 for  which  it  was  lent  him  by  Heaven.    No- 
 thing could  be  more  juft  than  a  Deprivation 
 in  this  Cafe,  which  is  the  Punifhment  defcri- 
 bed  by  the  Apoftle.    He  tells  us,  God  fends 
 to  fuch  unhappy  Perfons/ro;/^  Delupon.    Not 
 that  he  interpofes  by  a  pofitive  Ad,  to  infa- 
 tuate and  harden  them^  but  he  abandons 
 them  to  themfelves,  to  the  Bent  and  Incli- 
 nation oftheir  own  Heart.    He  permits  the 
 Devil,  who  wants  nothing  but  his  PermifTi- 
 on,  to  operate  efFedlually  upon  their  Souls, 
 to  extinguifh  all  thofe  Natural  and  Superna- 
 tural Affiftances  which  might  hinder  him 
 from  the  abfolute  Dominion  and  Difpofal  of 
 them,  and  from  carrying  thera  to  the  la(t 
 heights  of  Impiety. 
 
Of  the  Care  we  ought       Book  IIL 
 
 A  bare  indifFerence  towards  the  Truth  is 
 enough  to  put  out  all  the  Lights  of  Confci- 
 ence.  What  then  muft  we  exped  from  a 
 formal  and  pofitive  Hatred  of  the  fame 
 Truth  ?  Can  we  doubt  but  that  the  latter 
 Caufe  will  more  ftrongly  produce  the  EfFed 
 of  the  former  ? 
 
 It  will  perhaps  be  ask'd,  how  'tis  polTible 
 we  Ihould  bring  our  felves  to  hate  a  thing  fo 
 very  amiable  as  Truth  muft  be  acknowledg'd 
 to  be  in  its  Nature  ?  The  reafon  is  not  diffi- 
 cult to  comprehend.  This  Truth  is  diredly 
 oppofite  to  our  Paflions.  It  tells  us.  That 
 'tis  our  Duty  to  hate  or  to  defpife  what  we 
 chiefly  love,  and  to  love  almoft  every  thing 
 that  we  are  difpos'd  to  hate.  It  commands 
 us  to  ftifie  and  fupprefs  our  Vanity,  our  Pre° 
 fumption,  and  our  Pride  ^  to  renounce  the 
 defire  of  Revenge,  and  abandon  all  our  Cri- 
 ininal  Pieafures ,  to  feek  Obfcurity  and  Mor- 
 tification ;,  fo  that  going  out  of  our  felves, 
 and  taking  up  our  Crofs,  we  may  follow  our 
 Lord  and  Saviour,  whither  He  fhall  pleafe 
 to  call  and  to  guide  us.  Can  it  feem  llrange, 
 that  Souls  prepoilefs'd  with  Self-love,  inila- 
 ved  to  the  raofl  unjuli:  PaiTions,  immers'd  in 
 Worldly  Cares  and  Delights,  fhould  come  to 
 hate  a  Truth  fo  very  oppofite  to  all  their  In- 
 clinations ?  Is  it  a  matter  of  Wonder,  that 
 they  Hiould  t oiiceive  a  perpetual  Dillike  and 
 Averlion  towards  it  ?  Laftly,  Are  we  to  be 
 furpriz'd,  if  God  permit  them  at  laft  to  be- 
 come wholly  ignorant  of  its  Inftrudions,  ac- 
 cording to  the  Famous  Saying  of  St.  Auflin^ 
 Sfargit  infinitas  c achates  fuper  inflmtoi  ctipdita'^ 
 tes  j  It  pleafes  God  to  fpread  infinite  Clouds 
 -  and 
 
Chap.  II.      to  take  of  Conscience.  3  59 
 
 iand  darknefs  upon  infinite  Lufts  and  De- 
 fires? 
 Nay  this  is  what  comes  to  pafs  even  by  a 
 natural  Caufality.  When  Men  have  once  an 
 ^verfion  to  Truth,  they  quickly  difpolTefs 
 themfelves  of  the  very  knowledge  of  it. 
 The  Heart  corrupts  and  blinds  the  Under- 
 ftanding  :  This  is  what  happens  every  Day, 
 and  with  refped  to  every  kind  of  Subjedls. 
 We  fee  it  continually  in  the  Affairs  of  our 
 Civil  Life :  Why  fhould  there  not  be  the  like 
 Inftances  in  our  Spiritual  and  Religious  Con- 
 cerns ?  Nay,  it  feems  no  difficult  task,  to 
 reprefent  the  feveral  ways  and  means  by 
 which  this  Effeft  is  accompliffi'd.  The  three 
 principal  which  I  have  obferved  are  as  fol- 
 low. 
 
 The  firft  of  them  is  what  I  have  fpoken  to 
 upon  another  occalion.  It  con(iff:s  m  yield- 
 ing a  greater  attention  to  the  Reafons  which 
 favour  our  Paflions,  than  to  thofe  which  op- 
 pofe  it,  and  which  maintain  the  Truth  that 
 gives  us  this  Uneafinefs  ^  the  latter  we  are 
 wont  to  pafs  nightly  over,  whereas  we  dwell 
 upon  the  former,  and  ftudioufly  bend  our 
 Mind  to  all  that  is  fpecious  and  plaufible  in 
 them. 
 
 The  fecond  confifts  in  trying  and  exami- 
 ning nothing,  but  in  amufmg  our  felves  with 
 wild  and  wandring  Thoughts,  the  vanity  of 
 which  we  could  eafily  diicover  if  we  would 
 but  fearch  them  to  the  bottom.  Let  us  ob- 
 ferve  the  progrefs  of  this  Temper :  We  read, 
 or  hear,  fome  molt  certain  and  indubitable 
 Truth,  but  fuch  as  acquaint  us  too  fenfibly 
 with  our  own  evil  Condition  :  For  Inftance, 
 
 2  4  that 
 
3^0  Of  the  Car ^  we  ought       Booklll* 
 
 that  we  deferve  not  the  Names  of  Chri- 
 ftians,  unlefs  we  love  God  fincerely,  and  a- 
 bove  all  things,  unlefs  we  reftore  what  we 
 unjuftiy  detain  ^  unlefs  we  forgive  the  Af- 
 fronts and  Injuries  we  have  received,  &c. 
 We  know  our  felves  to  be  defedive  in  thefe 
 Duties  ^  but  yet  we  will  not  draw  the  pro- 
 per and  natural  Conclufion  from  fo  manifeft 
 a  Principle;  and  this  is,  that  we  are  not 
 Chriftians.  How  fliall  we  extricate  our  felves 
 from  thefe  flreights  ! 
 
 Reafon  direds  us  to  examin  carefully  the 
 Propofition  whence  fuch  a  confequence  v/as 
 deduced,  and  to  fee  whether  it  be  conform- 
 able to  the  Word  of  God.    But  this  is  what  . 
 we  take  no  care  to  do.    We  are  fenfible  that  i 
 we  fhall  not  find  our  Accompt  in  it^  we  ap- 
 prehend that  this  Examination  will  termi- 
 nate in  our  Convidion  \   and  therefore  we 
 take  the  oppolite  Method  \   we  fatisfie  our 
 felves  with  fome  confus'd  and  general  No- 
 tions.   We  are  apt  to  fay,  ^'  If  the  Cafe  be 
 '*  thus,  who  then  fhall  be  faved  ?  Does  not 
 "  this  way  of  arguing  reftrain  the  Mercy 
 "  of  God?  Dees  it  not  defeat  the  Blood  of 
 *^  Chrifl  ?  Does  it  not  evacuate  the  Power 
 '^  and  Efficacy  of  Faith  ?  "    We  don't  en- 
 ter into  the  bottom  of  thefe  Refledions  *,  we 
 don't  clear  them  up  from  that  Confufion 
 Which  we  Ihould  certainly  difcover  in  them, 
 upon  any  the  leaft  notice  and  view,  as  I  have 
 fhewn  in  another  'place.    And  yet  this  Neg- 
 ligence is  enough  to  make  us  rejed  politive- 
 ly  the  moll  ellablifh'd  Truth,  and  fuch  as  is 
 moil  exadly  agreeable  to  the  plain  Decilipns 
 of  the  Gofpel. 
 
 The 
 
Chap.III.     to  take  of  CoYisciEi^cE,  961 
 
 The  third  way  is,  not  pofitively  to  rejeck 
 the  Truths  which  moleft  and  difturb  us,  but 
 to  give  oyer  the  Thoughts  of  them,  to  turn 
 our  Mind  as  far  from  them  as  poflible,  and 
 to  this  end,  to  exercife  and  imploy  it  about 
 Ob  jeds  of  another  Nature.  When  our  Con- 
 fcience  rebukes  us,  we  don't  complain  that 
 it  accufes  us  unjuftly,  or  gives  us  a  falfe 
 alarm :  For  then  we  ought  to  have  fome- 
 what  to  oppofe  againft  its  Sentence  *,  where- 
 as indeed  we  have  nothing.  We  therefore 
 leave  the  Point  undecided,  and  find  feme 
 fatisf4(!^ion  in  difmifling  it  from  our  Care. 
 
 Thefe  are  the  ways  by  which  Men  come  at 
 laft  to  that  defolation  of  Confcience,    and 
 that  extin(ftion  of  all  its  Lights,  which  con- 
 ftitutes  a  ftate  of  Spiritual Blindnefs  and  Ob- 
 duracy. If  we  defire  not  to  fall  into  fo  dread- 
 ful and  fo  irretrievable  a  Mifery,   we  mult 
 follow  the  quite  contrary  Methods.    In  the 
 firft  place,   we  muft  do  nothing  that  our 
 Confcience  exprefly  and  formally  condemns. 
 We  muft  pay  a  Difference  to  all  its  Prohi- 
 bitions, and  in  it  muft  honour  and  reverence 
 the  Power  and  Authority  of  God  himfelf, 
 whofe  Vicegerent  it  may,  in  fome  fort,  be 
 ftyl'd. 
 
 But  this  is  not  all  ^  we  ought  to  make  a 
 flop,  whenever  our  Confcience,  tho'  it  does 
 not  diredly  pronounce  an  Adion  to  be  un- 
 lawful, yet  entertains  fome  fear  and  fufpi- 
 don  about  the  lawfulnefs  of  it.  How  flight 
 foever  this  Sufpicion  may  be,  we  are  not  al- 
 lowed to  defpife  it,  till  upon  full  examina- 
 tion, we  are  convinced  that  'tis  deftitute  of 
 all  Ground  and  Reafon.    By  proc^ecjing  g- 
 
 therwife 
 
g62  Of  the  Care  we  ought      Book  IIP 
 
 therwife  we  run  a  much  greater  halyard  thau 
 we  may  pofllbly  imagine  ^  becaufethis  very 
 Sufpicion,  how  flight  ibever,  which  we  def- 
 pife  may  very  likely  be  fome  fmall  relick  or 
 IJDark  of  Confcience,  which  by  this  means 
 we  fliall  finally  waft,  and  put  out. 
 
 CHAP.    III. 
 
 The  fecond  Care  that  every  Man  ought  to 
 take  of  his  Confcience.  He  mufl  en* 
 deavour  rightly  to  inform  it. 
 
 THis  is  the  firft  care  that  we  ought  to  be- 
 flow  upon  our  Confcience  ^  but  this  is 
 by  no  means  the  only  Care,  and  perhaps  not 
 the  moft  important :  For  'tis  very  feldom 
 but  that  the  Confcience  labours  under  fome 
 capital  Defect  *,  and  if  it  does  fo,  'tis  obvious 
 that  this  Defeft  muft,  if  poflible,  be  re- 
 moved. 
 
 One  of  the  moft  lignal  Defects  of  the  Con- 
 fcience is  its  Ignorance,or  at  leaft,its  in  com- 
 petent ftiare  of  Knowledge  and  Light.  When 
 it  happens  to  be  under  this  Condition,  'tis 
 impofTible  that  it  ihould  with  any  exadnefs 
 perform  the  feveral  Duties  defcribed  in  the 
 preceding  Book.  For  how  can  it  pronounce, 
 either  with  Equity  or  with  Conftancy,  upon 
 the  Good  or  Evil  of  our  Adions,  if  it  under- 
 ftand  not  in  what  this  Good  or  Evil  confifts, 
 what  we  ought  to  do,  or  what  to  avoid  ? 
 May  it  not  very  naturally  fall  out,  that  fucha 
 Confcience  fliail  fuffer  it  felf  to  be  impofed 
 
 upon 
 

 
 (Chap. III.      to  take  ^/Conscience,  563 
 
 jupon  by  falfe  Appearances,  fhall  miflake  Evil 
 
 jifor  Good,  and  Good  for  Evil  ?  If  it  does  fo, 
 
 iiit  muft  drive  us  into  Sin,  and  it  niuft  drive 
 
 us  with  fome  fort  of  Violence  and  NecefTity, 
 
 as  I  have  elfewhere  obferved. 
 
 Befides,  an  uninformed  Confcience  may 
 eafily  be  abufed  by  falfe  Teachers  ^  fuch  as 
 will  fport  themfelves  with  its  Simplicity, 
 and  amufe  it  with  their  Sophifms  and  Illu- 
 iions.  It  will  be  inclined  to  take  all  their 
 deceitful  Reafons  for  convincing  and  de- 
 inonftrative  Arguments  ^  and  will  make  us, 
 what  St.  Taid  advifes  us  with  all  poflible  care 
 to  avoid,  like  Children  toffed  to  and  fro^  and  Ephef.  iv, 
 parried  about  with  every  wind  of  DoBrin^  by  the  14. 
 fletaht  of  Men^  and  cunning  craftlnefs  whereby 
 they  lie  in  wait  to  deceive. 
 
 Laitly,  in  this  cafe  if  we  do  not  wholly 
 miftake,  we  fhall  at  leall  be  under  a  Doubt, 
 and  fhall  expofc  our  felves  to  perpetual  un- 
 certainty. By  confequence,  one  of  thefe  two 
 things  will  come  to  pafs  ^  we  fhall  either 
 ilight  our  Doubt,  and  take  that  lide  which  is 
 ijioft  agreeable  to  our  Inclination  and  Inte- 
 fieft,  without  examining  whether  it  be  the 
 fafeft  *,  or  we  fhall  always  take  the  fa  fed 
 without  examining  whether  it  be  the  moft 
 agreeable,  or  the  molt  oppoHtc,  to  our  In- 
 clination and  Interefl: :  Both  which  Methods 
 are  attended   with    great    Inconveniences.  \ 
 
 By  choofmg  the  former,  we  are  always  in  \ 
 
 danger  of  finning,  or  rather  we  are  always 
 finning  ^  it  being  properly  a  fin,  as  I  have 
 ihewn  in  another  place,  to  venture  upon  any 
 Adion,  when  we  know  not  whether  that 
 which  v/e  do  is  Criminal  or  Innocent.    But 
 
 if 
 
g  ^4  Of  the  Care  we  ought       Book  III. 
 
 if  we  choofe  the  latter,  we  put  our  felves 
 upon  a  thouiand  unneflary  Violences  and 
 Rigours,  and  fo  vaitly  augment  the  diiEcul- 
 ty  of  Salvation,  (which  of  it  felf  is  fo  great 
 and  terrible)  as  to  render  it  almoll  abfolute- 
 ly  impofTible. 
 
 Upon  all  thefe  Accounts  it  is  our  indifpen- 
 fable  Duty  to  inform  our  Confcience  with  all 
 poflible  care  and  fidelity,  and  to  imprint  up-, 
 on  it  the  juft  Rules  of  our  Practice  in  their 
 utmoft  extent,  endeavouring,  as  much  as  in 
 us  lies,  neither  to  add  to  them,  nor,  efpe^ 
 cially,  to  diminifh  from  them.    'Twas  for 
 this  reafon  that  Holy  David  applied  him- 
 felf  fo  conftantly  and  vigoroufly  to  the  Me- 
 ditation of  the  Divine  Law.    He  made  it 
 his  perpetual  Bufinefs  and  Study,  ftill  en- 
 forcing   thofe    Endeavours    with   fervent 
 Prayers  to  God,  that  he  would  pleafe  to  in^- 
 llrucl  him  in  the  perfedl  knowledge  of  his 
 Pfal.  XXV.  Will.     Shew  me  thy  ways^  O  Lord  ^    teach  ms 
 4-        .thy  Paths  :  Open  thou  mine  Eyes^  that  I  may  be^ 
 Pfa.  cxix.  ^^^^  wondrous  things  out  of  thy  Lam. 
 ^  '  'Tis  for  the  fame  Reafon  that  St.  Paul  ex- 
 
 horts the  Ephefians  to  do  their  utmoft,  that 
 Ephef.v.  t^^y  l^ight  not  be  unwife^  but  underftanding 
 17.  what  the  Will  of  the  Lord  is:  and  that  he  blames 
 
 the  Hebrews  for  being  as  yet  but  Infants  in 
 Knowledge  *,  he  tells  the  latter,  that  they 
 fhould  ftudy  to  become  perfed  Men,  fuch  as 
 by  reafon  of  vfe  have  their  Senfes  ex^rcifed  to  dif- 
 cern  both  good  and  eviL  And  thus,  again, 
 JitQ,  V.  in  praying  for  the  Colojftans^  he  de fires  that 
 "^4«  they  maybe  filled  voith  the  knowledge  of  the  Will 
 
 of  God,  in  all  Wifdom  and  Spiritual    Zander- 
 ftanding  :  to  the  end  that  they  may  walk  war- 
 
 thy 
 
I. . 
 
 IChap.III.     /(?  ^^^e ^/Conscience.  365 
 
 thy  of  the  Lord  umo  all  fleafing^  heina-  fruitful  Col.  i.  9 
 2fi  every  good  work^  and  increafing  in  the  knoxv-  ^^' 
 ledge  of  God. 
 
 But  that  we  may  come  to  a  more  diftiiK^ 
 apprehenfion  of  this  Truth,  we  ought  to  ob- 
 lerve  that  there  are  three  fevcral  ways,  ia 
 which  we  may  know  the  Divine  Will.  The 
 firft  is,  to  know  in  general,  and  in  grofs, 
 that  God  requires  us  to  apply  our  felves  to 
 the  ftudy  of  Holinefs,  to  abftain  from  Sin, 
 and  to  follow  the  Rules  of  Piety.  The  fc- 
 cond  is  fomewhat  more  particular,  and  con- 
 iifts  in  knowing  all  the  Parts  of  our  Duty, 
 all  the  Vertues  that  we  ought  to  embrace 
 and  purfue,  all  the  Vices  that  we  ought  to 
 fhun  and  decline.  The  third  is  ftill  more 
 particular  than  either,  and  confifts  in  know- 
 ing what  each  Virtue  precifely  demands,  in 
 all  Junftures,  and  under  all  Circuraftances 
 whatfoever. 
 
 The  two  former  kinds  of  knowledge  arc 
 infufficient  without  the  third  and  lafl.  Let 
 a  Man  be  fuppofed  to  know,  (for  inftance) 
 that  Alms-giving  is  a  good  work  ^  that  Re- 
 ftitution  ought  to  be  made  of  what  is  unjult- 
 ^ly  poflefled  \  that  when  he  has  once  fworn, 
 tho'  to  his  lofs  and  damage,  he  is  bound  to 
 perform  his  Oath,  &c.  notvvithftanding  fuch 
 his  knowledge,  he  may  find  himfelf  under  a 
 thoufand  particular  Circum fiances,  where 
 he  knows  not  how  to  proceed, or  what  to  ad- 
 here to  for  his  direftion.  Thus  he  may  know 
 that  'tis  necelTary  to  relieve  a  poor  Man  beg- 
 ging his  Charity^  but  he  may  not  know  how 
 to  proportion  his  Relief.  He  may  know  that 
 he  ought  to  reftore  what  he  poflefTcs  with- 
 out 
 
3  66  Of  the  Care  we  ought       Bo  ok  I  IK 
 
 out  a  jiili  Title  ^  but  he  may  not  know 
 whether  'tis  juft  or  unjuft,  to  detain  certain 
 things  which  he  has  acquired  by  fuch  ways 
 as  are  neither  plainly  permitted,  nor  dired* 
 ly  forbidden.  He  may  know,  that  he  ought 
 to  keep  inviolably  fuch  Oaths  as  are  truly 
 valid  and  obligatory  ^  but  he  may  not  know 
 whether  a  particular  Oath  that  he  has  taken 
 be  valid  and  obligatory  or  not.  ; 
 
 Circumllances  have  a  flrange  and  unli- 
 mited Power  in  varying  the  Kature  of  A- 
 dions.  The  fame  Adion  attended  with  dif- 
 ferent Circumllances,  may  be  either  permit- 
 ted, commanded,  or  forbidden,  and  confe- 
 quently  either  innocent,  neceflary  or  cri- 
 minal. For  Example,  Man-flaying  is  per- 
 mitted, and  therefore  innocent,  when  we" 
 are  engaged  in  a  juft  War,  or  when  we  are] 
 under  an  abfolute  impoflibility  of  otherwife 
 defending  our  Life  againft  an  unjuft  Aflai= 
 lant.  It  is  good,  commendable  and  necef- 
 lary, when  the  Civil  Magiftrate  cuts  off  no- 
 torious Offenders,  the  peft  and  bane  of  Soci- 
 ety. It  is  criminal,  when  committed  by  a.. 
 private  Perfbn  without  NecefFity,  and  for 
 the  fatisfying  any  irregular  Paflion. 
 
 Thus,  in  order  to  the  pafling  aright  judg- 
 ment on  any  particular  Adion,  'tis  neceflary 
 we  jhould  know  what  each Circumftance may 
 contribute  towards  the  rendring  it  good  or 
 €vil.  And  flnce  thefe  Circumftances  are  very 
 numerous,  and  fome  of  them  do  not  affed  all 
 forts  of  Adions  with  the  fame  ftrength,, 
 hence  arifes  a  great  multitude  of  Combina- 
 tions, and,  by  confequence,  as  many  Que- 
 ftions,  each  of  v/hich  Qiieftions  has,  for  the 
 
 moft 
 
Chap.  III.      to  take  ^/Conscience.  ofij^ 
 
 i    ■  *  ■ 
 
 moll:  part,  its  peculiar  Difficulties,  afford- 
 ing matter  of  Enquiry  to  the  Learned  and 
 Judicious. 
 
 This  has  given  occafion  to  the  introducing 
 of  a  particular  Science,  which  we  term  Pra- 
 ctical Divinity,  and  which  is  no  lefs  exten- 
 five  or  difficult,  than  thofe  other  Sciences 
 commonly  taught  in  the  Schools.  I  know 
 this  Science  has  been  greatly  cenfured  and 
 decried,  by  the  Fault  of  thofe  who  have 
 treated  of  it  quite  otherwife  than  they  ought 
 to  have  done.  The  greatcft  part  of  Writers 
 have  fallen  into  one  or  the  other  of  thefe 
 Defeds.  Many  have  been  contented  to  a- 
 muze  themfelves  with  certain  Metaphyfical 
 Cafes,  which  can  never  happen,  as  Caramuel 
 in  particular.  Others  have  raked  together 
 fuch  Filth  as  ought  to  have  been  buried  in 
 perpetual  Silence.  This  is  wont  to  be 
 charged  on  Efcobar-,  and  much  more  on  Tho- 
 mas  Sanchez. :  But  almoft  all  of  them  have 
 given  fuch  Decifions  as  are  indeed  abomi- 
 nable, and  repugnant  to  the  common  No- 
 tions of  Piety. 
 
 Many  have  been  hence  induced  to  take  a 
 difguft  at  this  Science,  and  to  look  upon  it 
 either  as  ufelefs  and  impertinent,  or  even  as 
 dangerous  and  pernicious.  They  found  their 
 prejudice  upon  two  or  three  little  Maxims, 
 which  as  they  are  very  equivocal,  fb  they 
 are  mifunderftood  and  mifapplied  \  they  lay 
 a  great  ftrefs  upon  a  Saying  oiMonf  le  Fevre^ 
 Preceptor  to  Louis  XIII.  that  what  we  ufaal- 
 ly  ilyle  d^.fes  of  Confcience^  is  nothing  elfe 
 but  an  Art  of  Chkanerie^  or  wrangling  with 
 God  Almighty.    They  alkdge,  that  Piety  is 
 
 not 
 
-  ■  ,  !•> 
 
 §68  Of  the  Can  we  ought      Book  III. 
 
 not  litigious,  or  does  not  contelt  about 
 Trifles,  and  that  an  honefl  Man's  Confcience 
 is  the  belt  and  wifefl  Cafuilt. 
 
 But  to  difcover  how  very  little  Solidity 
 there  is  in  thele  Objedions,  we  need  only 
 forbear  the  confounding  of  two  very  diffe- 
 rent things,  the  Science  of  which  we  are 
 fpeaking,  as  it  is  in  its  own  Nature,  and  in 
 the  Writings  of  thofe  who  have  handled  it 
 with  Judgment  and  Difcretion  ^  and  the 
 fame  Science  as  it  is  to  be  found  in  the  Works 
 of  fome  Modern  Gafuifts,  who  feem  to  have 
 had  no  other  Defign,  Init  that  which  St. 
 Taul  reproved  in  the  Sorcerer  Barjefus^  of 
 perverting  the  right  ways  of  the  Lord. 
 
 I  confefs,  if  this  Study  be  look'd  upon  uri-- 
 der  the  latter  of  thefe  Appearances,  it  may 
 with  good  reafon  be  ftyled  a  Chicanerie  with 
 God  Almighty :  Nay,  I  confefs,  the  Idea 
 which  that  Term  gives  us  of  it  is  not  fright- 
 ful enough,  but  we  ought  to  feek  for  fome 
 more  forcible  Expreflion.  We  ought  to  call 
 it  a  perpetual  aberration  from  Reafon  *,  a'  to- 
 tal defeafance  of  the  Law  and  the  Gofpel,  an 
 Art  of  cheating  and  betraying  Men,  of  blind- 
 ing and  ruining  them :  But  then  on  the  other 
 fide,  is  it  not  manifeflly  unjufl  to  load  fo  ex- 
 cellent a  part  of  Knowledge  with  the  Irre- 
 gularities of  thofe  who  have  corrupted  and 
 abufed  it? 
 
 If  Men  would  conlider  it,  not  as  it  is  in  the 
 Works  oiCaramiiel^  Efcohar  and  Dianaj  but 
 as  they  might  find  it  in  the  Writers  of  the, 
 Proteltant  Communion,  they  would  fee  that 
 'tis  fo  far  from  being  Art  oi  Chicaner ie  with 
 Godj  as  to  be  an  admirable  means  of  convin- 
 cing 
 
Chap.  III.     lo  take  <?/toNsciENCE.  jgd 
 
 cing  a  Sinner  of  his  own  Injuftice  and  F0II7, 
 of  mortifying,  humbling,  and  even  annihi- 
 lating him,  before  the  Divine  Tribunal-. 
 
 Nor  is  there  any  more  reafon  to  object  m 
 this  Cafe,  that  Piety  \t  not  litigious,  or  does 
 not  contell  about  trifles  ^  I  own  this  to  be 
 the  true  Chara^ler  of  Piety  ^  but  can  thofe 
 Sacred  Rules  be  look'd  upon  «!is  trifles,  which 
 are  all  deduced  from  the  Holy  Scriptures, 
 and  which,  befides,  are  highly  conform- 
 able to  the  moil  ordinary  Maxims  of  found 
 Senfe, 
 
 'Tis  trifling  I  confefs,  to  amufe  our  felves 
 with  the  examination  of  Metaphyfical  and 
 ImpofTible  Cafes.  It  is  trifling  likewife  to 
 determin  Points  by  undue  Arguments,  fucli 
 as  have  neither  Evidence  nor  Solidity  ^  but 
 'tis  by  no  means  trifling  to  feareh  accurately 
 into  fuch  Quellions  as  are  either  neceflary  or 
 ufeful,  and  never  to  decide  them  but  by 
 good  Reafons,  drawn  from  the  Holy  Scrip- 
 tures, or  from  the  Light  of  Nature,  which 
 method  of  Decifion  is  certainly  very  pofTible; 
 'Tis  far  difta'nt  from  trifling  to  inform  a  Mari 
 that  fears  God,  and  defires  to  obey  him, 
 what  he  ought  to  do,  and  what  not  to  do, 
 in  purfuance  of  fo  good  a  Refolution.  And 
 this  is  what  has  been  performed  by  feveral 
 Authors,  with  great  clearnefs  and  ftrength. 
 He  mufl,  therefore,  pafs  a  very  wrong  judg- 
 ment on  their  Labours,  who  fhall  accufe 
 them  of  delivering  nothing  but  trifles. 
 
 But  'tis  faid  farther,  an  Honell  Man's 
 Confcience  is  the  befl  Cafuift.  Here  again 
 we  muft  dillinguilh.  What  is  this  Honell 
 Man  ?  Is  he  a  plain  uneducated  Peribn,  with- 
 
 A"  3  out 
 
370  Of  the  Care  we  ought       Book  IIL 
 
 out  the  advantage  of  Knowledge  and  Study? 
 or  is  he  one  of  improved  Talents  and  Abili- 
 ties, who  at  the  fame  time  has  a  good  de^ 
 gree  of  Light  in  his  Underftanding,  and  of 
 the  Love  of  God  in  his  Heart? 
 
 If  the  Perfon  be  fuch  as  is  reprefented  in 
 the  latter  of  thefc  Defcriptions,  I  own,  his 
 Confcience  is  an  excellent Cafuift^  but  Ihope 
 two  things  will  be  granted  me,  at  the  fame 
 time.  Firfl,  that  this  honelt  Man  acquired 
 all  the  Lights  with  which  we  fuppofe  his 
 Mind  to  be  furnifhed,  by  no  other  means  than' 
 by  Study  and  Meditation ;,  and  confequently 
 that  Study  is  not  fo  unprofitable  in  this 
 ref])ecl:  as  fome  would  make  it  appear*  Se- 
 condly, that  the  Abilities  of  this  Honeft 
 Man  can  be  no  Rule  for  other  Perfons  who 
 are  not  blefled  with  the  like.  Let  us  allow, 
 therefore,  that  fome  Men  are  fo  intelligent 
 as  not  to  want  the  aflillance  of  Cafuiftical 
 Writings  -^  will  it  follow  from  hence,  that 
 fuch  as  are  more  Ignorant  fhould  be  depriv'd 
 of  the  Benefit  which  thofe  Writings  might 
 convey  to  them? 
 
 If  by  an  Honeft  Man's  Confcience  they 
 mean  the  Confcience  of  one,  who  tho'  a  fin- 
 cere  Lover  of  God,  yet  is  fimple  and  illi- 
 terate, I  maintain  their  AITertion  to  be 
 utterly  falfe.  This  Experiment  may  quick- 
 ly be  tried  \  'tis  but  to  take  one  of  the  Igno- 
 rant, tho'  Pious  Perfons,  and  to  propofe  to 
 him  fome  difficult  Cafe,  it  will  then  appear 
 what  Capacity  he'has  towards  a  folid  Deter- 
 mination. 
 
 For  my  own  part,  I  declare,  I  have  made 
 the  trial  more  than  once  j  and,  to  ipeak  ftill 
 
 more 
 
Chap.  III.     to  take  ^/Consciekce.  :^  7 1 
 
 more  fully  and  generally  to  this  Bufinefs^  I 
 likewife  declare,  that  in  the  Courfe  of  my 
 Life  I  have  met  with  very  few  Pious  Perlbns, 
 who,  if  they  had  not  fome  extraordinary 
 Talents,  or  fome  means  of  good  Inflrudion^ 
 were  not  prepoffefled  with  fome  falfe  Opini- 
 on, and  guided  by  Maxims  very  un found  and 
 erroneous. 
 
 .  But  to  bring  the  Queflion  to  a  fhorter  if- 
 fiie^   if  Piety  were  the  only  Qualification 
 needful,  for  the  complete  and  certain  Deci- 
 fioa  of  Cafes  of  Confcience,  how  fhould  it 
 come  to  pafs,  that  thofe  Profeflbrs,  whofc 
 Piety  is  the  beft  attefted,  and  the  moft  uni-^ 
 verfally  acknowledged,  fhould  entertain  dif- 
 ferent Perfuafions  of  thefe  Subjects  ?  Yet  is 
 not  this  what  has  ever  happened,  and  what 
 will  happen  for  ever  ?  Have  I  not  fhewn  ia 
 another  part  of  this  Treatife,  that  the  moft 
 celebrated  Fathers  of  the  Church  gave  N^r^ 
 different  Solutions  of  fuch  Queftions  as  were 
 agitated  in  their  Days  ?  Do  we  not  fee  the 
 very  fame  amongll  the  Moderns  ?  For  Ex- 
 ample, Do  not  the  generality  of  EhgUjlj  Di-- 
 vines,  abfolutely  condemn  the  taking  of /«- 
 terejt  ?  Is  not  the  famous  Jofe^h  Hall^  whofe 
 Memory  will  be  ever  BlefTed  amongft  us,  one 
 of  the  Number?  Yet  how  many  Doctors  have 
 we,  and  thofe  eminently  Pious,  who  main- 
 tain the  contrary?    I  might  fay,  the  fame 
 concerning  the  Obfervation  of  a  Day  of  Refiy 
 and  other  the  like  Cafes,  which  divide  the 
 Judgments  of  the  Learned. 
 
 I  acknowledge  that  the  Corruption  of  the 
 Heart  is  one  great  obftacle  to  thedifcovery 
 of  Truth  3  but  we  muft  have  a  care  of  think- 
 
 Aa  2  jng 
 
372  Of  theCare  we  oiighi       Book  III. 
 
 ing  that  this  is  the  only  Obflacle  to  fuch  a 
 Difcovery  :  For  if  fo,  thofe  Errors  which 
 are  moft  agreeable  to  the  bent  of  our  Hearty 
 would  be  the  moll  common  \  whereas,  they 
 are  not.  For  Inftance,  can  there  be  any  Er- 
 ror more  fuitable  to  the  Propenfion  of  our 
 Heart,  than  that  which  would  perfuade  us, 
 that  we  are  permitted  to  Lie,  when  we  can- 
 not otherwife  efcape  Death  ?  Yet  the  loofefl 
 Cafuifts  are  unanimous  in  the  contrary  De- 
 cilion. 
 
 The  greateft  Difficulties  that  attend  thefe 
 Subjects,  alrife  from  the  Teeming  equality  of 
 Reafons  on  both  fides  :  And  what  caufes 
 this  feeming  equality  is,  that  falfe  Reafons 
 have  fome  kind  of  Lufire  which  ftrikes  and 
 dazzles  the  Mind.  For  Inftance,  the  Diffi- 
 culty we  find  in  thecafe  of  Equivocal  Speech- 
 es does  not  proceed  from  hence,  that  on  ve- 
 ry many  Occafions  fuch  Speeches  muft  be 
 allow'd  to  be  highly  commodious  :  But  the 
 Ground  of  it  is,  That  the  Cafuifts  alledge 
 very  fpecious  Reafons  in  its  Favour,  and  ef- 
 pecially  when  they  cite  the  Example  of  our 
 Lord  himfelf,  who  fometimes  fpake  ambigu- 
 oully,  vvdien  he  knew  his  Hearers  would  o- 
 therwife  be  offended.  If  we  examine  the 
 Reply  which  has  been  made  by  the  Genera-^ 
 lity  of  Authors  to  this  Objedion,  we  Ihall 
 Und  that  they  are  fo  far  from  folving  it,  as 
 never  to  have  apprehended  it. 
 
 There  is  need,  therefore,  of  fome  other 
 Aids,  befides  thofe  of  Piety,  for  the  right 
 Decifion  of  Cafes  of  Confcience.  There  is 
 need  of  a  very  diftindl,  and  very  diffiifive 
 Knowledge  ^  and  this  Knowledge  is  only  to 
 
Chap.  III.      to  take  c^/ Conscience.  573 
 
 . -^ ; 1 . 
 
 be  acquir'd  by  Study  and  Contemplation. 
 As  highly,  therefore,  as  it  imports  us  to 
 have  a  good  Confcience,  of  fo  high  Impor- 
 tance is  it  to  us  carefully  to  fludy  and  con- 
 template thofe  Holy  Rules  which  ought  to 
 be  the  Meafures  of  our  Conduct. 
 
 I  am  perfuaded,  that  the  greatcft  part  of 
 my  Readers  will  here  oppofe  to  me  the  Ex- 
 ample of  many  Thoufands  of  ignorant  Per- 
 fons,  who  are  vifibly  in  no  condition  to  pro- 
 cure all  thefe  Afliflances.  I  doubt  not  but 
 they'llconceive  thisObjedionof  theirs,utter- 
 ly  to  defeat  whatever  has  been  offer'd  in  this 
 Chapter  :  Yet  I  cannot  come  over  to  their 
 Opinion  ^  and  1  have  three  things  to  reply 
 to  it. 
 
 Firft,  That  'tis  not  properly  a  Man's  Ig- 
 norance that  can  excufe  him,  but  the  Inabi- 
 lity he  is  under  to  know  and  difcover  that  of 
 which  he  is  ignorant  :  Which  being  firft 
 laid  down,  I  ask.  Whether  thefe  Ignorant 
 Perfons  are  under  an  utter  ImpofTibility  of 
 knowing  more  than  they  know  at  prefent, 
 tho'  they  fliould  ufe  the  utmoll  Care  and 
 Pains  in  the  Attempt  ?  or.  Whether  their 
 Negligence  hinders  their  Information  ?  If 
 the  Latter,  Who  is  there  that  dares  engage 
 for  their  Safety  ?  If  the  Former,  What  Be- 
 nefit can  hence  be  deriv'd  to  thofe,  who  en- 
 I  joying  a  greater  degree  of  Natural  Light, 
 and  a  larger  portion  of  outward  Succours, 
 yet  will  not  deign  to  make  ufe  of  fo  extra- 
 ordinary Advantages. 
 
 I  add  in  the  Second  place,  That  whatever 
 may  be  pretended  on  the  contrary,  1  make 
 noqueition,  but  that  there  are  great  num- 
 
 A  a  3  bci>: 
 
3  74  Of  the  Care  we  ought      Book  III. 
 
 bers  of  ignorant  Perfons,  who  ruin  and  lofe  ' 
 themfelves  by  their  Ignorance  ^  as  I  have 
 ftrongly  evinc'd  in  another  part  of  this 
 Treatife. 
 
 Laftly,  I  fay,  That  before  we  can  reafon 
 with  any  Solidity  from  the  Examples  of  Ig- 
 norant Perfons,  we  oifght  exadly  to  know, ', 
 what  Meafures  of  Favour  and  Indulgence;; 
 God  will  be  pleas'd  to  extend  to  their  parti-l 
 cular  Cafe  -^  what  are  the  very  laft  bounds!; 
 that  feparate  the  Exercife  of  his  Juflice  from/^ 
 the   Vouchfafements  of  his   Goodnefs  and 
 Mercy  :   But  fince  we  are  wholly  Strangers 
 to  this  great  Secret,  we  can  dray\^  no  Ibrt  of 
 Confequence  from  it  \  and  therefore  ought 
 to  acquiefce  in  the  general  Maxims  laid  down 
 at  the  beginning  of  this  Chapter ;  which  im- 
 port, That  all  Chriftians,  without  Except!^ 
 on,  ought  to  apply  themfelves,  according  to 
 their  relpedive  Capacities,  to  the  gaining  of 
 fiill  Inftrudion  in  the  Will  of  God,  or  th^ 
 Rule  of  their  Duty. 
 
 CHAP.    IV. 
 
 The  Third  Care,  We  muU  endeavour  tc 
 confirm  and  strengthen  our  Conference 
 hj  the  Love  of  Truth  and  Juflice. 
 
 BUT  ftill,  'a  bare  knowledge  of  th< 
 Truth  is  not  Sufficient  :  For  if  we  ei- 
 ther know  it  without  loving  it^  or,  ifwhih 
 we  love  it  in  fome  degree,  we  have  yet  i 
 ftronger  Affeftion  fpr  Intere|l,  Pieafure,  o: 
 
^hap.IV.     to  take  of  Co'^sci'B.NCE.  375 
 
 my  of  the  other  Objeds  of  our  PafTions,  we 
 liall  poftpone  it  to  them  upon  the  Compa- 
 rifon,  we  lliall  be  apt  to  defpife  and  trample 
 t  under  foot  *,  nay,  we  Ihall  come  to  lofe 
 :he  very  Knowledge  pf  it,  by  fuch  a  general 
 Defolation  of  Spirit  as  I  defcrib'd  in  one  of 
 the  preceding  Chapters. 
 
 'Twill  perhaps  be  faid,  That  this  Suppo- 
 lltion  is  impofTible.  It  will  be  faid,  that  'tis 
 a  plain  Contradidion  to  imagine ,  That 
 Truth  Ihould  be  known  without  being  loved, 
 it  being  indeed  fo  amiable,  as  to  charm  all 
 thofe  who  have  Eyes  to  behold  it.  But  this 
 Objection  is  eafily  anfwer'd-  Men  may  be 
 iaid  to  know  the  Truth  two  ways.  The 
 firft  way,  is  to  know  in  what  its  Nature  con- 
 fiits,  and  to  be  able  to  diftinguilh  what  is 
 true  or  falfe  in  any  Subjedt.  •  The  fecond 
 way,  is  to  know  the  Value,  the  Excellency, 
 and  Ufefulnefs  of  it.  Learned  Men  are  in 
 PoflelTion  of  the  former  way  of  knowing  the 
 Truth  *,  and  'tis  that  which  feparates  them 
 from  the  Vulgar  and  Ignorant.  But  fome 
 one  ignorant  Perfon,  fome  Labourer,  or  Ar- 
 tilan,  may  know  it  incomparably  better  ac- 
 cording to  the  latter  way,  than  fome  parti- 
 cular Scholar  ^  bccaufe  he  efleems  it  above 
 all  things,  and  gives  it  the  preference  before 
 all  Earthly  Goods  ^  which  perhaps  the  Scho- 
 lar does  not. 
 
 I  grant  then,  that  the  fecond  way  of 
 knowing  the  Truth  is  fufficient  to  infpire  us 
 alfo  with  the  Love  of  the  Truth  :  But  we 
 cannot  fay  thus  much  of  the  firft  way  ^  ac- 
 cording to  which,  the  Truth  may  at  the 
 fame  time  be  very  well  underftood,  and  lit- 
 
 A  a  4  tie 
 
3^6  Of  the  Care  m  ought       Book  III.  ^ 
 
 tleafFededordefir'd.  The  Devils  themfelves 
 have  fuch  a  knowledge  of  the  Truth,  and  that 
 jn  the  clearell  manner  *,  who  yet  inftead  of 
 Love  and  Efteem,  entertain  an  utter  hatred 
 towards  it.  Now  it  was  the  firft  of  thefe 
 Ways  that  I  charg'd  with  Infufficieney.  The 
 Second  muft  neceffarily  beadded  toit,  if  we 
 would  improve  our  Knowledge  into  Love. 
 
 It  is  the  Love  of  Truth  that   the  Royal  ■ 
 Prophet  feems  to  glory  and  triumph  in,  and 
 particularly  in  the  CXIXth  Pfalm.    Some- 
 
 ver.47,48  times  he  fays,  He  delights  himfelf  in  God's 
 Commandments,  he  loves  them,  and  will  me- 
 ditate in  them.     Sometimes  he  fays,  they  are 
 
 ver.  57.    his  Portion.     Sometimes  he  declares,  that 
 
 ver.  103.  God's  Word  is  fweeter  than  Honey  to  \i\s  Month. 
 
 ver.  97.  Sometimes  he  cries  out,  O  how  I  love  thy  Lavo  I 
 it  is  my  Meditation  all  the  Day.  St.  Faul  is  to 
 be  underllood  in  the  fame  Senfe,  when  he 
 
 Fsom.  vii,    f^^yg^  j^^  delighted  in  the  Law  ofOod^  after  the 
 
 ^^'  inner  Man,     And  when  he  is  defcribing  the 
 
 moft  profligate  and  abandon'd  Sinners,  he 
 mentions  it  among  other  parts  of  their  Cha- 
 
 2  7keff,\u  racter,  that  they  have;?^^  received  the  Love  of 
 
 -^°-  Truth. 
 
 We  may  then  be  afiured,  that  we  love  it, 
 when  we  can  fee  nothing  that  we  would  ex- 
 change it  for,  tho'  we  had  Power  and  Per- 
 miflion  fo  to  do  ^  when,  on  the  contrary,  we 
 believe  and  are  convinc'd,  that  it  is  altoge- 
 ther Good,  and  every  way  worthy  of  the 
 Juftice  and  Holifiefs  of  the  Divine  Legifla- 
 tor  ^  and  when  we  acquiefce  in  it,  not  fo 
 much  influenc'd  by  the  greatnefs  of  his  Au- 
 thority, and  his  infinite  Power,  as  charmed 
 by  a  fall  Perfuafion  of  the  Beauty  and  Equi- 
 ty 
 
(Chap.  IV.     to  take  of  Conscience.  377 
 
 ty  of  what  he  has  been  pleas'd  to  com- 
 mand. 
 
 Indeed,  to  pay  an  outward  deference  to 
 the  Commands  of  God,  but  to  pay  it  with 
 Regret  and  Reludancy,  wifhing  that  we 
 might  be  difpenc'd  with,  and  even  defiring 
 that  God  had  never  requir'd  it  of  us,  is  to 
 pay  it  unprofitably  •,  or,  according  to  St. 
 Auflin^  not  to  pay  it  at  all  •,  the  Heart  and 
 Affedions  being  the  chief  Inftruments  of  0- 
 beying  the  Divine  Will. 
 
 This  Love  of  Truth  and  Juftice  neceflarily 
 implies  an  Hatred  and  Averlion  to  Sin  ^  which 
 latter  Difpofition,  as  it  is  on  the  one  fide  e- 
 qually  juft  and  rcafonable,  fo  on  the  other 
 iide  'tis  much  more  lively  and  fenfible  thai; 
 the  former.  A  Soul  endu'd  with  true  Piety 
 cannot  look  upon  Sin,  efpecially  in  any  hei- 
 nous Inftance,  without  Trembling  and  Hor- 
 ror. 
 
 Yet  is  it  enough  to  conceive  an  Horror  at 
 great  and  enormous Tranfgrefnons*,  we  ought 
 to  extend  it  to  the  fm^lleft  and  moll  inconfi- 
 derable  *,  and  'tis  in  this,  asl  have  elfewhere 
 obferv'd,  that  the  true  delicacy  and  tender- 
 nefs  of  Confcienceconfifts.  I  grant  weought 
 jiot  to  fancy  an  equality  between  the  great 
 and  the  fmall :  But  thofe  which  appear  fmall 
 in  Comparifon  of  greater,  will  yet  appear 
 great  in  themfelves,  and  with  regard  to 
 the  Majefty  of  God,  who  is  affronted  and  in- 
 fulted  by  them,  as  alfo  to  thofe  fatal  Gonfe- 
 quences  with  which  they  may  be  purfued.  It  . 
 is  but  juft,  therefore,  to  hate  them  all  with- 
 out Exception,  and  to  look  with  a  proporti- 
 onable Horror  and  Deteftatioa  on  each. 
 
37?  OftheCare  we  ought      Book  III.  \ 
 
 We  fee  what  it  is  to  have  a  Love  for  Truth 
 and  Juftice  \  in  order  to  the  acquitting  our 
 felves  in  which  Duty,  it  is  only  requifite  to 
 have  a  Love  for  God :  For  if  we  love  him 
 lincerely,  we  fhall  love  Truth,  which  is  his 
 Workmanlhip,  and  which  teaches  us  the  on- 
 ly way  to  put  our  felves  into  a  Condition  of 
 pleailng  him,  and  of  gaining  his  Love. 
 
 Islay,  'tis  only  requifite  to  have  a  wife  and 
 rational  Love  for  our  felves  :  For  then 
 we  fhall  not  fail  to  love  the  Truth,  which 
 alone  can  enlighten,  fanftifie,  comfort  us, 
 and  condud  us  to  the  Pofleffion  of  Happi- 
 nefs. 
 
 Or,  'tis  only  requifite  to  confider  the  Nar 
 ture  of  Truth  it  felf,  to  reprefent  to  our 
 felves  its  Excellence,  its  Ufefulnefs,  its  in- 
 flexible Juftice,  the  undoubted  Certainty, 
 and  perfed  Holinefs  of  all  its  Inftrudions. 
 
 CHAP.    V. 
 
 The  Fourth  Care  that  every  Man  ought  to 
 
 take  of  his  Confcience  5  he  mull  ufe  hh 
 
 utmoli  Endeavour  to  quiet  and  appeafe 
 
 its  Commotions.     Five  EJlates  of  Con* 
 
 faience^ 
 
 TH  E  feveral  Species  of  Care  hitherto  de- 
 fcrib'd  are  all  of  the  laft  Importance  : 
 Kcr  is  that  lefs confiderable  to  w hich lam  now 
 proceeding.  If  we  wholly  negled  it,  our 
 Negligence  may  have  the  moft  fatal  Iflue  ^ 
 and  yet  we  may  exercife  it  after  fo  very  ill 
 
 a 
 
Ghap.  V.     to  take  of  Conscience.  579 
 
 a  manner,  as  to  make  it  little  preferable  to 
 the  jsntire  OmifTion.  In  a  Word,  we  may  be 
 deficient,  or  we  may  exceed  in  this  refped, 
 feveral  ways.  Again,  thefe  Defeds,  and 
 thefe  Exceiles  are  very  frequent  in  the  Praft- 
 ice  of  the  World.  It  will  therefore  be  rea- 
 fonable,  to  fpend  fome  time  in  giving  Light 
 to  fo  neceilary  a  part  ofmySubjed,  and  I 
 hope  the  Reader  will  not  difapprove  of  the 
 Defign. 
 
 1  fay,  then,  we  ihould  endeavour  not  on- 
 ly to  prefervp,  to  inflruft,  gnd  to  fortify 
 our  Confcience,  but  Ukewife  to  calm  and  ap- 
 peafe  it,  and  to  render  it  as  eafie  and  quiet 
 as  pofTible. 
 
 All  the  Trouble  and  Commotion  of  Con- 
 fcience conliils  in  thefe  two  things,  its  Re- 
 morfe^  and  its  Affrehenfions.  Its  Remorfe  '  is 
 nothing  but  the  Blame  and  Reproach  which 
 it  calls  upon  us  for  our  palt  Faults.  We 
 are  convinced  in  our  own  Heart,  that  we 
 ought  not  to  have  acled  thus,  or  thus  ^  and 
 hence  we  are  fmitten  with  Grief,  and  co^ 
 ver'd  with  Confufion. 
 
 The  Objed,  therefore,  of  Remorfe^  are  our 
 Sins  confider'd  in  themfelves,  with  all  that 
 is  irregular,  (hamefiil,  and  criminal  in  their 
 Nature  and  Circumftances.  The  Apprehen^ 
 fions  of  Confcience  arife  from  its  Reflexion 
 on  the  dreadful  Confequences  which  thefe 
 Sins  may  probably,  or  rather  do  ncceflarily 
 draw  after  them. 
 
 Thefe  Confequences  are  of  two  forts  . 
 3ome  of  them  nearer  and  more  immediate-, 
 Qthers  more  remote  and  future.  The  For- 
 iper  overtake  Sin  in  this  Life,  the  Latter  a- 
 
 wait 
 
580  Of  the  Care  we  ought         Book  III. 
 
 wait  it  in  the  Life  to  come.  In  the  firil  Clafs 
 may  be  reckon'd,  the  lofs  of  the  Love  of 
 God,  (the  Love  of  Complacency  I  mean, 
 which  is  appropriated  to  his  Children,  and 
 to  thefe  no  otherwife  than  as  they  are  actu- 
 ally engag'd  in  doing  their  Duty,  and  walking 
 in  the  Ways  of  his  Righteoufnefs  and  Holi- 
 nefs, )  the  Divine  Wrath  and  Difpleafure  ; 
 the  fad  EfFeds  of  the  Hatred  and  Tyranny 
 of  the  Devil  ^  with  other  the  like  Calamities, 
 which  Sin  never  fails  to  bring  upon  us.  In. 
 the  fecond  Clafs,  is  to  be  reckoned  the  total 
 and  irretrievable  Lofs  of  the  Supreme  Good, 
 together  with  all  the  Punifhments  of  Eter-? 
 nity. 
 
 If  the  Confcience  looks  on  all  thefe  Mile- 
 ries  as  unavoidable,  it  falls  into  Defpair.  If 
 it  only  looks  on  them  as  poflible,  but  efpe^ 
 dally  if  it  confiders  them  as  probable  to  hap- 
 pen, it  is  feiz'd  with  Fear,  Terror  and  Dif- 
 quiet;  and  thefe  feveral  Motions  conftitute 
 that  which  we  are  wont  to  ftyle  Trouble  of 
 Confcience. 
 
 Remorfe  is  not  only  grievous  and  afflift^ 
 ing,  but  it  is  opprelTive  and  infuppor table  ; 
 efpecially  in  any  long  Continuance,  or  any 
 violent  Degree.  But  'tis  very  juft  and  law- 
 ful, at  leaft  when  we  are  really  Guilty  of 
 what  it  lays  to  our  Charge  ^  and  then  'tis 
 likewife  very  ufeful  and  falutary.  Nothing 
 can  be  more  proper  to  work  in  us  that  Godly 
 Sorrow,  that  Coiirpundion  of  Heart,  that 
 true  Repentance,  which  is  fo  abfolutely  ne- 
 ceiTary  to  our  Reconciliation  with  God  : 
 There  is,  therefore,  but  one  honeft  way  to 
 keep  our  felves  from  feeling  fuch  Remorfe^ 
 
 and 
 
Chap.  V.      to  take  of  Conscience,  381 
 
 and  that  is  to  avoid  thofe  Sins  which  are 
 ever  attended  with  it. 
 
 But  if  we  have  been  fo  unfortunate  as  to 
 have  fallen  into  Sin,  we  ought,  inftead  of 
 attempting  to  quiet  this  Remorfe,  rather  to 
 ftudy  how  we  may  excite  and  quicken  it,  and 
 render  it  as  lively  and  as  lafting  as  we  can. 
 To  be  wholly  infenlible  of  it  is  indeed  the 
 laft  degree  of  Impiety,  as  I  have  fhewn  in  fe- 
 X^eral  parts  of  this  Treatife. 
 
 It  is  not  altogether  the  fame  with  thofe 
 Appreheniions  which  ufually  accompany  Re- 
 morfe :  For  we  ought  to  endeavour  the  de- 
 livering of  our  felves  from  thofe  ^  not  by  fti- 
 fling  them,  or  by  defpifing  the  Evils  which 
 are  their  Objeds  ^  (for  this  would  be  to  Hide 
 into  Security,  and  fo  to  have  recourfe  to  a 
 Remedy  much  worfe  than  the  Difeafe  •, )  but 
 by  Iheltering  our  felves  againft  the  Danger 
 which  we  apprehend. 
 
 This  Shelter  is  not  impoffible  *,  yet  there 
 can  be  but  one  way  of  obtaining  it  *,  and  that 
 is,  by  imploring  the  Mercy  of  God,  with  a 
 lively  Faith,  and  a  iincere  Repentance.  In- 
 deed, the  whole  Gofpel  may  be  reduced  to 
 thefe  two  great  Truths  *,  the  one.  That  no 
 fupply  of  Grace  is  to  be  hop'd  for  by  thofe 
 who  refufe,  or  negled  to  make  ufe  of  this 
 Method  ^  the  other.  That  the  Aids  of  Grace 
 will  never  be  denied  to  thofe  who  lay  hold 
 on  this  Method,  and  purfue  it  with  Sincerity 
 and  Diligence. 
 
 When  we  canbear  Teflimony  to  our  felves, 
 that  we  have  difcharg'd  our  Duty  in  this  re- 
 fped,we  may  be,  nay  we  ought  to  be  aflur'd, 
 that  we  have  made  our  Peace  with  God,  that 
 
 we 
 
--^^ — ^- : -r- . _^i 
 
 582  Of  the  Gate  we  ought      Book  llli 
 
 we  are  the  Objects  of  his  Fatherly  Affedion, 
 and  have  a  certain  and  indifputable  Right  to 
 the  Glory  and  Happinefs  of  Heaven.  We 
 may  be  fatisfied,  that  we  are  in  a  Itate  of 
 Grace,  that  we  are  in  the  number  of  God's 
 Children,  that  we  are  Adopted,  Regenera- 
 ted^ and  Juftified  ^  that  we  have  obtain'd  a 
 fiill  Remifllon  of  our  Sins.  Faith  and  Repen- 
 tance put  us  into  PofTeflion  of  all  thefe  Noble 
 Advantages.  J 
 
 Now,  beeaufe  fueh  a  Certainty,  or  Aflti- 1 
 ranee,  not  only  bariifhes  Defpair,  but  ex- 
 cludes our  Fears  and  Apprehenfions,  it  hence 
 creates  that  Tranquillity  which  is  ufually 
 term'd  Peace  and  Quiet  of  Gonfcience.  \ 
 
 But  then  it  frequently  happens  on  the  o- 
 ther  fide,  that  we  dare  iiot  be  confident  of 
 our  having  fulfilfd  this  Condition  which  God 
 requires  of  us.  We  perceive  fome  Degree  of 
 Faith  and  of  Repentance  in  our  Souls  *,  but 
 we  know  not,  whether  the  Former  is  lively, 
 or  whether  the  Latter  is  fincere  :  And  qow^ 
 fequently,  we  know  not  whether  we  are  in  a 
 ftate  of  Sin,  and  of  Damnation  5  or  in  a  ftate 
 of  Grace,  and  of  Reconciliation  with  God.' 
 Hence  arifes  Doubt  and  Uncertainty  on  the 
 one  hand,  2nd  Fear  or  Apprehenfion  on  the 
 other. 
 
 So  that  there  are  five  principal  Eftates  or  j' 
 Conditions  of  Gonfcience  \  Doubt,   Feary 
 Defpair,  Security,  and  true  and  folid  Peace.; 
 It  may  not  be  amifs  to  confider  each  of  thefe 
 in  their  Order  :  And  fince  the  iaft  of  them  is  , 
 perhaps  the  molt:  imperfedly  known  and  un-  , 
 derftood,  it  will  be  convenient  to  ftay  longer 
 tipon  it,  than  upon  the  reft,  and  to  endea*  , 
 
 vouff 
 
Chap.Vl.     to  take  ^/Conscience.  385 
 
 vour  fomewhat  towards  fettling  the  clearefl 
 and  jufteft  Idea  of  it,  that  we  can  form  to 
 our  felves. 
 
 CHAP.   vr. 
 
 Of  the  firfl  Ejiate  of  Corfcie»ce,  that  of 
 Dohbt  and  Uncertainty, ' 
 
 TObfervM  the  firft  of  thefe  States  to  be  a 
 flate  of  Doubt  and  Uncertainty  ;,  I  de- 
 fcrib'd  it  as  conlilting  in  our  Inability  to  af- 
 fare  our  felves,  whether  we  are  truly  the 
 Children  of  God  or  not  ^  which  muft  always 
 happen,  when  we  have  no  more  Reafon  to 
 conclude  on  the  one  fide,  than  on  the  other. 
 
 This  may  proceed  from  three  Caufes  : 
 The  firfl  is  our  refiifal  to  take  that  Care  which 
 is  neceflary  for  the  informing  our  felves  of  our 
 Condition.  We  might  underfland  it,  if  we 
 would  apply  our  felves  vigoroufly  to  the 
 Search  ^  but  we  are  unwilling  to  be  at  fo 
 much  pains,  either  becaufe  we  have  no  great 
 delire  or  concern  to  know  what  we  are  igno- 
 rant of,  or  becaufe  we  are  averfe  to  Labour 
 and  Application  ^  or  becaufe  we  fancy  that 
 we  have  other  Bufmefs  to  do,  which  is  more 
 prefFmg,  and  of  greater  Moment. 
 
 The  fecond  Caufe  is  Ignorance.  We  are 
 very  willing  to  be  afcertain'd  of  our  State, 
 but  we  cannot  be,  as  wanting  fome  of  thofe 
 Lights  which  are  requifite  to  a  fuccefsful  En- 
 
 The 
 
■      r;    I     ■    ■  .    I       I     I     ■» ■.  — -  ■  ■  I   II  ,    _ 
 
 3  84  Of  the  Care  we  ought       Book  111, 
 
 The  laft  Caufe,  is  the  {lender  difference, 
 that  appears  between  the  moll;  advanc'd  of 
 Unregenerate,  anjd  the  leaft  advanc'd  of  Re- 
 generate Men.  ,  There  is  certainly  a  diffe- 
 rence between  the  two  EJiates  ofthefePer- 
 fons  *,  but  then  it  is  not  fo  fenfible  as  to  be 
 difcern'dby  all  the  World. 
 
 The  three  Caufes  here  mentioned  are  e-. 
 qually  produdive  of  this  Effed  *,  which  is  of 
 very  evil  and  dangerous  Confequence,  whence 
 foever  it  may  arife :  For  in  the  firft  place,  it 
 robs  us  of  our  Peace  of  Confcience,  a  Trea- 
 fure  (as  we  fhall  fee  hereafter)  of  infinite  Va- 
 lue. Nor  is  it  poffiblc,  that  this  Uncertain- 
 ty fhould  not  be  very  grievous  and  afBiding^ 
 to  all  fuch  as  have  any  remaining  Senfe  of  Re- 
 ligion :  For  what  indeed  can  be  more  Ihock- 
 ing,  than  not  to  know  whether  we  are  the 
 Gbjeds  of  the  Love,  or  of  the  Hatred  of 
 God  ^  whether  he  defigns  to  give  us  an  In- 
 heritance with  him  in  Heaven,  or  whether 
 the  evil  Spirits  wait  for  us  in  Hell,  to  allot 
 us  our  part  in  their  own  everlafting  Tor- 
 inents? 
 
 Uncertainty  In  general,  about  whatfoev^f 
 Subjed,  is  greatly  incommodious.    It  is  Ib'i 
 in  our  temporal  Affairs^  and  there  are  few 
 who  in  this  refped  would  not  rather  chufe; 
 adually  to  fuffer  Evil,  than  to  have  their 
 Mind  thus  kept  in  perpetual  Fluftation  and!j, 
 Sufpenfe,  without  being  able  to  fix  upon  any  Y 
 Thought  or  Defign.    This  can  never  be  mi-= 
 token  for  a  ftate  of  Eafe  and  Repofe  :    But 
 'tis,   indeed,    an    alfemblage    of  oppollte 
 Motions,   which  fo  fwiftly  fucceed  one  a- 
 Rother,  as  to  wafte  and  deftroy  the  Hearty 
 
 theit 
 
Chap.  VI.     to  take  ^Conscience.  385 
 
 their  common  Subjedl.  How  then  can  it 
 be  eafie  to  us  in  the  Bufinefs  of  our  Salva- 
 tion, which  is  no  doubt  the  moft  precious 
 of  all  our  Interefts,  and  to  which  all  the 
 reft  in  Conjunction  are  wholly  difpropor- 
 tionate  ? 
 
 We  mull  therefore  endeavour  to  deliver 
 our  felves  out  of  this  Uncertainty,  by  ufing 
 all  neceflary  means  for  the  difcovery  of  truth. 
 The  feveral  Obftacles  above-mention'd,  in- 
 ftead  of  deterring  us  from  fuch  an  Attempt, 
 ought,  on  the  contrary,  to  animate  and  en- 
 courage us  to  it.  The  firft  of  them  is  the 
 Mark  of  horrid  Wickednefs  and  Profane- 
 nefs :  For  what  better  Name  can  we  afford 
 to  the  Difpoiition  of  thofe  Men,  who  do  noc 
 believe,  that  the  lutereft  they  have  to  un- 
 derfland  with  Cei'tainty  the  true  Eftate  of 
 their  Heart,  (and  by  Confequence,  to  know 
 whether  they  ought  to  entertain  the  Hope 
 of  Heaven,  or  the  Fear  of  Hell,)  deferves 
 thofe  Cares  and  Pains  which  are  requifite  to 
 the  clearing  up  of  fo  important  a  Point  ? 
 Is  not  this,  indeed,  a  manifeft  Proof,  that 
 they  had  no  reafon  to  doubt  in  the  Cafe, 
 but  that  they  ought  to  be  ftrongly  convin- 
 ced of  their  being  under  a  very  ill  Condi- 
 tion, which  can  only  fupply  matter  to  their 
 utmofl  Fears  ? 
 
 Ignorance  may  feem  a  lefs  criminal  Obfla- 
 cle,  and  fo  it  really  is  ^  but  then  it  mufl  not 
 be  fuppos'd  to  be  entirely  innocent.  We 
 are  ignorant  of  fome  things,  neceifary  to  the 
 right  underfbanding  of  our  felves*,  but  why 
 are  we  ignorant  of  them  ?  Why  do  we  not 
 apply  thofe  Endeavours  that  are  requifite  to 
 
 B  b  our 
 
g85  Of  the  Care  rve  ought         Book  IIL 
 
 our  Information  ?  Is  it  becaufe  this  Know- 
 ledge appears  of  little  Worth  and  Impor- 
 tance ?  But  what  can  be  more  Noble,  or 
 Momentous  ?  Is  it  becaufe  we  have  other 
 Bufinefs  to  engage  our  Thoughts  ?  But  can 
 we  have  any  other  fo  great,  fo  neceffary  as 
 this? 
 
 Yet  iince  this  Bufinefs  is  of  immediate 
 Concern,  and  admits  of  no  Delay  ^  whereas, 
 the  Attainment  of  all  neceffary  Knowledge, 
 muft  be  leifurely  and  gradual,  'tis  advifable 
 for  thofewho  are  not  in  a  Condition  to  make 
 a  regular  Search,  to  implore  the  Aififtance 
 of  others,  and  to  open  their  Heart  to  a 
 faithful  and  knowing  Friend,  who  may  di- 
 red  them  in  the  difcovery  of  their  real 
 State. 
 
 But  if  our  Uncertainty  arife  from  hence. 
 That  the  Marks  and  Charaders  of  our  State 
 are  not  plain  and  fenfible  enough  to  deter- 
 mine our  Judgment,  we  ought  hence  to 
 conclude,  that  our  Regeneration  is  as  yet 
 but  feeble  and  imperfed  ^  and  confequent- 
 ly,  that  we  are  oblig'd  to  advance  and  con- 
 .  fummate  it,  by  labouring  to  remove  thofe 
 things  which  give  us  fo  juft  caufe  to  Fear, 
 and  to  increafe  and  ftrengthen  thofe  which 
 do  not  afrord  us  equal  Reaibns  of  Hope  and 
 Confidence. 
 
 CHAP' 
 
Chap.  VII.     to  take  c?/ Conscience.  587 
 
 CHAP.    VII. 
 
 The  Second   EJiafe  of  Confctencey  that  of 
 Fear  and  Dread. 
 
 IT  has  been  the  Opinion  of  many,  that 
 Fear  is  abfolutely  Criminal  ^  and  that 
 every  one  is  engag'd  utterly  to  baniih  it  from 
 his  Heart :  But  thefe  Men  are  certainly  un- 
 der aMiftake.  There  is,  indeed,  one  kind 
 of  Fear  which  muft  be  own'd  to  be  very  evil 
 and  vicious,  and  which  we  cannot  difmift 
 too  foon  :  But  there's  another  which  is  juft 
 and  lawful  ^  and,  in  refped  of  this,  we  are 
 moft  of  us  to  be  blam'd  for  not  fearing  p- 
 nough. 
 
 This  whole  Matter  depends  on  the  Ground 
 and  Foundation  of  our  Fear.  Now  our  Fear 
 may  arife  from  two  Sources.  The  one  is, 
 that  we  have  not  a  juft  Idea  of  the  Mercy  of 
 God,  and  of  the  Efficacy  of  our  Saviour's 
 Death.  We  imagine,  that  there  are  fome 
 Sins  of  fo  guilty  a  Nature,  that  'tis  impofll- 
 ble  the  extent  of  this  Mercy  Ihould  pardon 
 them,  or  the  Merit  of  this  Death  purge  them 
 away.  We  imagine,  that  the  Sins  which 
 our  Confcience  reproaches  us  with  are  of  this 
 Order  f,  and  hence  we  become  dejected  and 
 difpirited,  and  fometimes  even  defperate,  as 
 will  hereafter  appear. 
 
 But  fuch  an  Opinion  is  not  only  falfe,  but 
 it  is  highly  finful.  It  is  injurious  to  the  Di- 
 vine Mercy,  and  to  the  Dignity  of  our  Savi- 
 our.   It  reftrains  Both  to  the  narroweft  Li- 
 
 Bb  2  mits, 
 
3^8  Qf  the  Care  we  Qught       Book  III. 
 
 jnits,  whereas  Both  are  abfolutely  infinite  % 
 Beiides,  'tis  a  dired  and  formal  Contradicti- 
 on to  many  exprefs  Declarations  of  the 
 Word  of  God,  which  give  us  to  underftand, 
 that  there's  no  Sin,  how  great  and  heinous 
 foever  it  be  conceiv'd,  theRemiflion  of  whidi 
 we  may  not  obtain,  if  we  fue  for  it  with 
 Faith  and  Repentance. .  'Tis  on  this  Occa» 
 fion  that  St.  5^o/j«  lays.  He  that  belleveth  not 
 1  ^o.\  V.  (^(j^  ij^ffj  ^^J^e  him  a  Liar^  becaufe  he  helieveth 
 ;  ^  *  not  the  Record  that  God  ga've  of  his  Son  :  And 
 this  is  the  Record^  that  God.  hath  given  to  m  £- 
 ternal  Life^  and  this  Life  is  in  his  Son. 
 
 This  kind  of  Fear,  therefore,  is  very  irre- 
 gular and  unlawful,  and  we  cannot  be  too  in-  | 
 duftrious  infuppreiling  the  very  flightell  Mo- 
 tions of  it  :  But  the  Cafe  is  very  different, 
 when  our  Fear  arifes  from  another  Source  or 
 Principle  ^  and  when,  being  perfuaded  in 
 our  felves,  that  we  might  be  received  into 
 Favour,  upon  the  terms  of  a  lively  Faith, 
 and  a  fincere  Repentance,  we  apprehend  our 
 felves  to  be  as  yet  excluded  *,  becaufe  we  ei- 
 ther certainly  know,  or  have  ftrongPrefump- 
 tions  to  believe,  that  we  are  utterly  yoid  of 
 Faith  and  Repentance  ^  or  at  lealt,  that 
 what  we  have  is  not  fuch  as  it  ought  to  be  j 
 not  fuch  as  can  profit  us,  or  pleafe  God. 
 
 This  Second  kind  of  Fear  is  fometimes 
 Good,  and  fometimes  Evil.  It  is  Good, 
 when  the  Foundation  of  it  is  true  and  real  ^ 
 it  is  Evil,  when  built  upon  falfe  Notions  and 
 Conceits.  Ifindeed  we  are  void  of  Faith  and 
 Repentance,  or  if  we  have  only  a  dead  Faith, 
 and  an  unfruitful  Repentance,  we  have  but 
 too  much  Ground  for  fuch  an  Opinion  of  pur 
 
 ■  ■    ■     ■-■-•■  'felves. 
 
Chap.  VII.      /^/^Z'e^/CoNSCIE>^CE.  r^gg 
 
 felves,  and  confequently  but  too  much  rea- 
 fon  to  tremble.     To  be  fearlefs  under  thefe 
 Circumftances  would  not  be  Confidence,  or 
 Bravery,  but  Stupidity  and  Folly.    For  what 
 is  there  that  can  juflifie  and  legitimate  our 
 Fear,  but  thefe  two  things:  one,  that  the 
 Evil  which  we  apprehend  is  terrible  in  its 
 own  Nature  ^  the  other,  that  there  is  not 
 only  a  pofTibility  but  a  probability  of  its  fal- 
 ling upon  us  ?  And  do  not  both  thefe  vilibly 
 confpire  in  the  Cafe  of  which  we  are  fpeak- 
 ing  ?  Is  not  Damnation  the  greatefl  of  Evils? 
 And  are  we  not  dreadfully  expofed  to  the 
 danger  of  incurring  it,  while  we  remain  de- 
 llitute  of  Faith  and  Repentance,   the  only 
 means  by  which  it  can  be  avoided  ? 
 
 This  Fear,  therefore,  is  lawful  •,  and  there 
 is  no  other  way  of  fatisfying  it,  but  by  re- 
 moving its  Caufe.  We  fear,  becaufe  we  do' 
 not  believe  and  repent.  We  rauft,  there- 
 fore, believe  and  repent,  that  we  may  not 
 fear.  This  is  the  only  Remedy  for  fo  great 
 an  Evil  and  Unhappinefs  ^  and  all  other 
 means  are  moft  certainly  ineffedual.  Yet  till 
 this  Remedy  is  applied,  nay  till  we  are  af- 
 fured  of  its  due  Application,  the  caufe  of 
 our  Fear  fubfifts. 
 
 For  indeed,  we  can  by  no  means  be  faid  to 
 have  conquered  our  Fear,  when  we  have  on- 
 ly taken  up  a  Refolution  of  believing  and  re- 
 penting hereafter.  We  ought  to  believe  and 
 repent  this  very  Moment :  For  on  the  one 
 hand,  the  neareft  part  of  futurity  is  uncer- 
 tain ^  and  on  the  other,  the  Work  of  Faith 
 ^nd  Repentance  is  not  to  be  perform'dby  the 
 fore  inclination  of  the  Will.    We  muft  de- 
 
 Bb  3  Jdrer' 
 
g^b  Of  the  Care  we  ought       Book  III. 
 
 fire  and  purppfe  it  ftrongly,  ftedfaftly,  con- 
 ftantly  and  efFedually,  (as  I  have  fhewn  in 
 a  particular  T^reatife,)  and  no  Man  can  de- 
 fire,  or  purpofe  it  in  this  manner,  unlefs, 
 at  the  fame  time,  he  is  a  Believer  and  a 
 Penitent. 
 
 But  if  we  are  miftaken  in  judging  fo  fe- 
 verely  of  our  felves,  if  we  have  fuch  a  Faith 
 as  is  lively,  tho'  weak,  and  fuch  a  Repen- 
 tance as  is  fincere,  tho'  imperfed,  our  Fear 
 is  then  ground lefs,  and  we  ought  to  ftifle  all 
 the  rifmgs  of  this  Paifion,  by  reprefenting  to 
 our  felves  what  the  Scripture  affures  us  with 
 lb  particular  force,  that  God  will  not  break 
 the  hruifed  Reed^  nor  quench  the  fmoaking  Flax: 
 not  to  recite  the  many  other  Pallages  which 
 confirni  the  fame  happy  Truth. 
 
 For  our  better  diredion,  it  is  needful  to 
 obferve  that  this  miftake  about  our  felves 
 may  proceed  from  feveral  Caufes.  Some- 
 times it  proceeds  from  a  very  common,  but 
 very  falfe  and  unreafonable  Prejudice.  We 
 conceive  a  long,  or  violent  Afflidion  to  be 
 a  fen  11  ble  Mark  of  the  Divine  Anger  and  Dif- 
 pleafure  •,  we  fall  under  fuch  an  Affliction  j 
 we  aredejeded  and  difpirited  with  it:  and 
 hence  we  rafhly  conclude,  that  we  are  not 
 in  a  Hate  of  Grace,  but  are,  on  the  contrary, 
 the  Objeds  of  the  Averfion  and  Wrath  of 
 God. 
 
 But  nothing  can  be  weaker  than  fuch  an 
 Imagination  and  Surmife  ^  for  the  Holy 
 Scripture  declares  to  us,  in  almoft  infinite 
 places,  that  Afflidions  are  the  Lot  of  God's 
 Children,  and  the  moft  fenfible  Tokens  of 
 his  Love.    It  tells  us,  that  whom  he  loves  he 
 
 rebukes 
 
Chap.  VIL    to  take  of  Conscience^  391 
 
 rebukes  and  chaftens  \  and  that  if  we  endure  Rev.  iil, 
 his  Rod,  he  dealeth  with  hs^  as  with  Sons.     It  ^9* 
 afTureS  us,  that  we  mufi  thro"  much  Tribulation  ^^ 
 
 enter  into  the  Kingdom  of  God*       Upon    the  Aftsxir^ 
 llrength  of  which,  it  is  incomparably  more  22. 
 rational  to  conclude,   from  our  Sufferings, 
 that  we  are  the  Children  of  God,  than  to 
 draw  the  contrary  Inference.    And  there- 
 fore St.  James  advifes  us  to  look  on  thefe  Af- 
 fiidions,  or  Temptations,  as  matter  of  Joy 
 and  Comfort :  My  brethren^  count  it  all  Joy^  James  l2i 
 when  ye  fall  into  divers  Temptations, 
 
 The  Miftake  of  which  we  are  now  fpeak- 
 ing,  may  likewife  proceed  from  Melancholy. 
 This  black  Humour  paints  all  things  in  its 
 own  difmal  Colours,  makes  us  ever  difcon- 
 tented  with  our  felves,  and  arraigns  each 
 Movement  of  our  Mind  as  evil  and  criminal : 
 But,  here,  our  Notion  is  apparently  another 
 thing  than  our  Condition. 
 
 Laftly,  This  Error  may  likewife  be  the 
 Effect  of  Ignorance  :  For  he  that  is  not  well 
 inftruded  in  thofe  Failings  and  Imperfedi- 
 ons  which  are  coniiftent  with  a  Regenerate 
 State,  may  think  his  Regeneration  to  be 
 falfe,  when  it  is  only  feeble. 
 
 The  Fear  which  arifes  from  any  one  of  the 
 three  Cafes  here  defcrib'd,  is  utterly  unlaw- 
 ful, and  we  ought  to  ufe  all  poflible  Endea- 
 vours to  fupprefs  it. 
 
 Bb  4  CHAP. 
 
59^  Of  the  Car  ewe  ought       Bookllt* 
 
 CHAP.    VIIL 
 
 The  Third  EJiafe  of  Cvnfchnce  :    Dif- 
 
 pair. 
 
 DEfpair  is  diilinguiflied  from  common 
 Fear,  firft  in  this  refped,  that  a  fmal- 
 lerEvil,  if  apprehended  as  fuch,  may  be  the 
 Objed  of  the  latter,  whereas  the  former  can 
 arife  only  from  the  apprehenfion  of  an  ex- 
 treme and  infupportable  Evil.  And  then  a- 
 gain,  in  Fear  we  look  upon  the  Evil  as  pof- 
 fible,  but  inDefpairwe  confider  it  as  abfo- 
 lutely  inevitable. 
 
 By  this  Term  we,  therefore,  underftand, 
 that  exceeding  horror  and  anxiety  with 
 which  the  Soul  is  overwhelmed,  when  fee- 
 ing it  felf  threatned  by  fome  Evil  of  the 
 molt  dreadful  kmd,  it  difcerns  no  poflible 
 means  of  efcaping  the  Danger,  but  rather 
 conceives  an  abfolute  neceffity  of  being  over- 
 taken by  it. 
 
 And  this  cannot  but  happen,  when  Men 
 believe  themfelves  to  be  under  a  certainty 
 of  Damnation,  and  imagine  that  they  are 
 wholly  incapable  of  obtaining  the  Mercy 
 of  God,  and  of  being  admitted  to  Pardon 
 and  Grace.  For  indeed  if  fuch  a  Reflexi- 
 on be  not  productive  of  Defpair,  no  other 
 can  be. 
 
 The  previous  Caufes,  or  Sources,  fi'om 
 which  it  takes  its  rife,  are  chiefly  two.  The 
 firll  is  that  which  1  have  intimated  in  the 
 Chapter  immediately  preceding,  I  mean  that 
 
 falfe 
 
Chap.VIII.     to  take  of  Co^sciE'^CE.  593' 
 
 falfe  Suppofition  fometimes  entertain'd,  that 
 ibme  Sins  are  utterly  exclufive  of  Mercy  and 
 Pardon,  whether  on  account  of  the  heinouf- 
 nefs  of  their  Nature,  or  by  reafon  of  their 
 Circumftances,  or  their  Number.  Indeed 
 when  this  Conceit  is  but  flight  and  feeble, 
 and  is  joined  with  fonie  fufpicion  of  the  con- 
 trary, it  terminates  in  Fear  only  :  But  when 
 it  banifhes  all  Doubt,  and  fettles  in  a  firm 
 and  obftinate  Perfualion,  it  does  not  fail  to 
 caft  the  Party  into  Defpair. 
 
 There  is  great  Probability  that  the  De- 
 fpair of  Judas  arofe  from  no  other  Principle 
 but  this.    He  could  not  entertain  a  belief 
 that  fo  black  and  horrid  a  Sin,  as  the  betray- 
 ing of  his  Mafter,  Ihould  on  any  terms  be 
 forgiven.     And  his  diffidence,  tho'  in  it  felf 
 unreafonable,  yet  was  not  without  fome  ap- 
 pearance of  Foundation.     For  if  any  Sin  can 
 be  irremiffibie,   it   muft  unqueftionably  be 
 this,  than  which  none  can  be  conceived  Co 
 odious  and  fo  execrable.     And  yet  even  the 
 defpairing  Judas  was  miftaken,  and  his  Sin, 
 howfoever  enormous,  or  beyond  all  meafure 
 and  iize,  might  flill  have  been  effaced  by  the 
 faving  Virtue  of  that  Innocent  Blood  which 
 he  betray'd,   could  the  miferable  Traytor 
 have  laid  hold  on  it  by  the  means  of  Faith 
 and  Repentance. 
 
 For,  indeed,  God  has  not  made  his  gra* 
 cious  tender  of  Pardon  to  any  particular 
 Rank  and  Order  of  Sinners,  but  to  ail  with- 
 out exception.  The  precious  Blood  of  his 
 Son  has  not  atoned  for,  and  expiated,  any 
 particular  fpecies  of  Crimes,  lefs  heinous, 
 and  lefs  provoking  than  others^  but  all  v;hat- 
 
 foever. 
 
394  ^f  ^^^  ^^^^  ^^  ought      Book  III. 
 
 I  John  i.  foever,  without  reftri(^ion  or  bounds :  The 
 7-  Blood  of  Jefm  Chrtft  his  Son^  (fays  St.  John) 
 
 clemfeth  m  from  all  Sin^  And  confequent- 
 ly,  to  exclude  our  own  Sins  from  the 
 number  of  thofe  which  the  Son  has  expiat- 
 ed, and  which  the  Father  will  pardon,  is 
 in  direft  terms  to  contradid  both,  and, 
 therefore,  is  wilfully  to  blind  and  infa- 
 tuate our  felves. 
 
 The  fecond  Caufe  of  Defpair  is,  another 
 Opinion  with  which  fome  Men  may  be  pre- 
 poflefs'd :  They  may  imagin  that  they  are 
 not  only  at  prefent  in  an  unrepenting  State, 
 but  that  'tis  impoffible  they  fhould  ever  re-  i 
 pent,  as  fuppofmg  themfelves  to  have  com^  ^ 
 mitted  the  Sin  againft  the  Holy  Ghojl^  to 
 which  the  Words  of  the  Apoftle  to  the  He-^ 
 Jleb.  vi.  brews  are  ufually  applied,  that  ^tis  impojfible  for 
 thofe  who  ha.YQ  fallen  into  it  to  be  renewed  a^ 
 gain  by  Repentance, 
 
 This  appears  to  have  been  the  Conceit  of 
 unhappy  Francis  Spira^  mentioned  by  Sleidan^ 
 who  having  thro'  Cowardice  difown'd  the 
 Truth,  in  oppofition  to  his  real  Judgment, 
 fell  foon  after  into  fuch  a  degree  of  Defpair, 
 as  'twas  impolTible  to  recover  him  from, 
 notwithftanding  all  the  care  and  pains  taken 
 by  the  molt  able  Perfons  for  that  purpofe. 
 Yet  'tis  very  probable,  that  he  was  all  this 
 while  under  an  Error,  and  that  his  Sin, 
 how  great  foever,-  was  far  different  from  the 
 Cafe  alluded  to  by  the  Apoftle.  It  was  not 
 wilful  enough  to  fall  under  that  Character. 
 It  proceeded  rather  from  weaknefs  and  ti- 
 midity than  from  Profanenefs,  and  dired 
 Contempt  of  the  Truth|    So  that  it  feems 
 
 \  1 
 
Chap.  VIII.    to  take  (?/ Conscience.         395 
 
 to  have  been  the  Effed  of  deep  Melancholy, 
 which  is  indeed  the  molt  frequent  Origine  of 
 Defpair,  at  leaft  is  what  I  have  obferved  in 
 all  thofe  whom  I  have  known  to  labour  un- 
 der this  great  Infelicity. 
 
 This  we  are  bound,  therefore,  mofl  care- 
 fully to  avoid  \  firft  by  not  giving  our  felves 
 up  to  fo  dangerous  an  Humour,  and  by  ob- 
 ferving  the  Diredions  which  Wife  and  Judi- 
 cious Perfons  fhall  prefcribe  for  our  Cure,  ef- 
 pecially  by  applying  our  felves  to  fome  La- 
 bour or  Exercife,  which  fhall  very  ftrongly 
 engage  our  Thoughts  ^  than  which,  in  my 
 Judgment,  nothing  can  be  more  ufeful,  or 
 more  efFedual  on  thefe  occafions. 
 
 But  farther,  we  ought  diligently  to  medi- 
 tate on  what  the  Holy  Scripture  teaches  lis, 
 concerning  the  infinite  Mercy  and  Compaf- 
 lion  of  Almighty  God  ^  and  above  all  upon 
 that  altonifhing  Proof  which   he  has  been 
 pleafed  to  afford  us  of  its  boundlefs  Extent, 
 in  giving  to  us  his  only  Begotten  Son,  and 
 in  expofmg  him,  for  our  fakes,   to  the  bit- 
 ter death  of  the  Crofs  :  For  indeed  this  Mi- 
 racle, this  excefs  of  Love,  is  an  unconteft- 
 able  evidence  of  thefalfity  of  thofe  Conceits 
 and  PrepofTeffions,  of  which  we  have  been 
 (peaking. 
 
 Laftly,  it  may  be  of  good  ufe  to  confider, 
 that  ^tis  extremely  difficult  to  fix  the  parti- 
 cular Nature,  and  to  affign  to  diflinguifhing 
 Marks  of  the  Sin  againft  the  HolyGhoft,  arid 
 that  many  things  are  affirm'd  concerning  it 
 without  any  folid  Grounds  or  Reafon.  Very 
 great  Divines  have  maintained,  that  e'er  we 
 can  know  who  are  really  guilty  of  this  un- 
 paid on- 
 
3  9^  Of  the  Care  we  ought       Book  II  f. 
 
 pardonable  Sin,    we  muft  be  endued  with 
 
 that  miraculous  Gift  which  St.  Paul  terms 
 
 iCor.-^Vi.  the  dlfcermng  of  Spirits  J  which,  tho' frequent 
 
 *^'  during  the  Infancy  of  the  Church,  yet  has 
 
 ceafed  for  fo  many  Ages,  fince  its  Eftablifh- 
 
 ment.    It  is  very  dangerous  to  rely  on  the 
 
 peculiar  Opinions  of  fome  certain  Doftors, 
 
 and  thence  to  draw  Inferences  contrary  to 
 
 the  General  Rules  laid  down  in  the  Word  of 
 
 God,  fuch  as  are  thefe  which  follow  :  Who- 
 
 Rom.  X.  foever   calleth  upon  the  Name  of  the  Lord  jhall 
 
 '^*      ...  be  faved.    God  would  not  that  any  jliould  perifli^ 
 
 *  but  that  all  jhould  come  to  the  knowledge  of  Truth, 
 
 Eze,  xvlii  ^^v^  I  any  pleafurre  at  allj  that  the  wicked  JJjould 
 
 22.  die  ?  faith  the  Lord  God.     As  I  live^  faith  the 
 
 Xxxiii.  2,  Lord  God^  I  have  no  pleafure  in  the  death  of  the 
 
 wicked^  but  that  the  wicked   turn  from  his  way 
 
 and  live. 
 
 If  we  pay  but  the  leaft  attention  and  re- 
 gard to  thefe  furprizing  Declarations  of  the 
 Mercy  and  Goodnefs  of  God,  and  to  others 
 which  might  eafily  be  produced,  it  will  not 
 be  difficult  to  apprehend,  that  nothing  can 
 be  more  unjufc  and  unreafonable  than  De- 
 fpair,  and  that  'tis  prodigious  how  any  Per- 
 fon  fhould  be  led  into  it,  who  has  but  the 
 flighteft  Knowledge,  and  but  the  weakeft 
 Perfuafion  of  the  fir  ft  Principles  of  Chri-=' 
 Hianity. 
 
 e  H  A  p. 
 
Chap.IX.      to  takeofCo-t^sciEncB.  397 
 
 CHAP.    IX. 
 
 Of  the  Fourth  Efiate  of  the  Confciefice  5  a 
 State  of  Security. 
 
 SEcurity  is  a  kind  of  falfe  Peace,  which 
 Men  flatter  themfelves  with,  very  un- 
 reafonably,  and  upon  very  unfolid  Founda- 
 tions. There  are  feveral  Species  of  it,  and 
 this  variety  proceeds  from  the  feveral  Caufes 
 whence  it  takes  its  Birth. 
 
 Sometimes  it  is  the  Effedt  of  Infidelity ;  as 
 in  the  Cafe  of  Atheills,  Epcureans^  and 
 Deifts :  For  'tis  ealie,  indeed,  to  conceive, 
 that  a  Man  who  has  once  found  means  to 
 perfuade  himfelf,  either  that  there  is  no 
 God,  or  that  God  exerts  no  Care,  or  takes 
 no  Cognifance  of  Human  Adions  -^  who  be- 
 lieves the  Soul  to  die  with  the  Body,  and  that 
 there  is  no  Good  to  be  hop'd  for,  no  Evil 
 to  be  fear'd,  after  Death  •,  I  fay  'tis  eafie  to 
 conceive  that  a  Man  who  has  been  able  to 
 fill  his  Head  with  thefe  wretched  Delu- 
 fions,  fhould  be  exempted  from  fuch  Ap- 
 preheniions  as  move  and  influence  the  reft 
 of  Mankind,  and  confequently  fhould  en- 
 joy a  kind  of  falfe  Peace,  utterly  different 
 from  the  true. 
 
 It  may  likevvife  arife  from  Profane  Ncg- 
 led.  There  are  wicked  Men,  who  enter- 
 tain no  manner  of  Doubt,  as  to  the  Effence 
 of  God,  the  Immortality  of  the  Soul,  or  the 
 truth  of  what  the  Scripture  delivers  concern- 
 ing  a  future  State ;    But  they  are  fo  taken 
 
 up 
 
398  Of  the  Care  we  ought        Book  IIP 
 
 up  with  the  World,  and  its  falfc  Goods, 
 with  Sin,  and  its  criminal  Pleafure,  as  ne- 
 ver to  think  on  thofe  great  and  important 
 Subjech,  which  fhould  make  them  tremble, 
 or  if  fuch Thoughts  at  any  time  arife  in  their 
 Mind,  they  find  a  way  to  get  rid  of  them, 
 and  to  plunge  themfelves  again  in  their  for- 
 mer Security  and  Licentioufnefs. 
 
 There  are  others  who  refled  more  fre- 
 quently on  thefe  Grand  Concerns,  but  yet 
 gain  no  advantage  by  their  Reflexions. 
 They  frame  to  themfelves  a  very  wrong  I- 
 dea  of  the  Mercy  of  God,  and  the  Merits  of 
 our  Saviour  ^  they  imagin  it  fuilicient  to 
 have  a  Will  and  Delire  to  be  faved,  and  to 
 repeat  continually  in  their  formal  Addref- 
 fes  to  God,  that  indeed  they  have  finned  a- 
 gainft  him,  but  that  they  implore  his  For- 
 givenefs,  and  beg  him  to  have  refped  to  the 
 meritorious  Sufferings  of  his  Son.  They 
 think  this  is  to  have  difcharged  all  that  lies 
 on  their  part,  and  conceive  nothing  elfe  to 
 be  requifite  in  order  to  the  preventing  of 
 their  Ruin,  fo  that  tho'  they  continue  Slaves 
 to  Vice,  and  indulge  themfelves  in  all  forts 
 of  Excefs,  yet  ftill  they  fhall  be  the  Objeds 
 of  the  love  of  God,  while  upon  Earth,  and 
 at  length  the  Inheritors  of  his  Glory  and  Im- 
 mortality in  Heaven. 
 
 Laftly,  there  are  thofe  who  have  fome- 
 what  a  better  Notion  of  what  the  Gofpel 
 enjoins  us,  in  ordtr  to  our  Salvation.  They 
 know  we  cannot  make  the  leafl  pretence  to 
 it  without  Faith,  and  Repentance,  the  one 
 fuch  as  is  lively,  the  other  fiich  as  is  fincere. 
 But  tlio'  they  are  really  deftitute  of  fach  a 
 
 Faith, 
 
Chap.  IX.      to  take  ^/Conscience,  5519 
 
 Faith,   and  fuch   a  Repentance,   yet   they 
 
 fancy  themfelves  to  be  in  pofrefTion  of  both  ; 
 
 either  becaufe  they  are  blinded  with  Self- 
 
 :  love,  and  hindered  from  a  juft  difcovery  of 
 
 ^I  their  own  Heart,  or  becaufe  they  have  not 
 
 I  laboured  in  the  fearch  with  due  Care  and 
 
 ]'  Application. 
 
 i      All  thefe  Perlbns  may  be  faid  to  enjoy 
 
 );  fome  fort  of  Peace,  but  fuch  as  is  not  folid 
 ;  or  real.    For  firft  it  is  founded  upon  very 
 
 51  grofs  and  dangerous  Errors.  That  which 
 lays  them  aileep  in  this  manner  is  diredly 
 
 j  contrary  to  the  Truth,  and  to  the  plaineft 
 Teflimonies  of  Scripture.  Whatever  they 
 may  conceive,  whatever  they  may  declare, 
 it  remains  infallibly  certain,  that  there  is  a 
 God,  that  he  takes  a  conftant  infpeclion  of 
 our  Actions  in  this  World,  and  will  demand 
 an  account  of  them  in  another ;  that  unlefs 
 we  truly  believe  in  his  Son,  unlefs  this  Faith 
 is  accompanied  with  the  Pradice  of  good 
 Works,  unlefs  we  truly  and  fincerely  repent, 
 abandoning  thofe  Sins  for  which  we  implore 
 the  Divine  Forgivenefs,  and  pafFing  the  re- 
 lidue  of  our  Life  v/ith  greater  Purity  and  In- 
 nocence, unlefs,  I  fay,  we  exadly  difcharge 
 thefe  Duties,  it  will  be  impoflible  for  us  to 
 hinder  but  that  God  fhould  exclude  and  ba- 
 nifh  us  from  his  blifsful  Prefence,  fliould 
 plunge  us  into  the  Abyfsof  Mifery,  and  af- 
 fign  us  our  Portion  in  eternal  Torments. 
 
 Belides,  I  cannot  eafily  think,  that  this 
 Calm  fhould  laft  for  any  confiderable  time 
 without  being  difturb'd  by  fome  Fears  and 
 Apprehenfions.  I  don't  fay  that  the  thing 
 is  abfolutely  impoffiblc,  but  that  'tis  exceed- 
 ing 
 
400  Of  the  Care  we  ought      Book  III 
 
 ing  difficult,  and  by  confequence  exceeding 
 rare.  No  doubt,  the  greatefl  part  of  Sin- 
 ners, are  from  time  to  time  furpriz'd  with 
 certain  Emotions  which  render  them  very 
 uneafie,  and  from  which  they  can  never  gain 
 an  entire  releafement.  They  may  drive  a- 
 way  thefe  Thoughts  which  fo  importunately 
 intrude  themTelves,  but  they  will  ftill  return 
 in  fpight  of  all  oppofition,  fo  as  to  hinder 
 their  Repofe  from  being  fubftantial,  or 
 durable. 
 
 But  let  us  fuppofe  that  it  Ihould  never  be 
 incommoded  by  the  leaft  difquiet,  and  fhould 
 attend,  them  to  their  Grave,  they  would 
 hence  be  reduc'd  to  a  much  more  deplorable 
 Condition,  their  Converfion  being  rendred 
 more  impoffible,  and  confequently  their  Sal- 
 vation more  delperate. 
 
 For  our  clearer  Apprehenfion  of  which 
 Truth,  we  ought  to  obferve,  that  Fear  is 
 commonly  the  firll  ftep  which  we  take  to^ 
 wards  our  Entrance  into  the  ways  of  Repen-  4 
 tance.  The  Threatnings  of  the  Law,  at-^ 
 tended  with  the  Efficacy  of  the  BlefTed  Spi- 
 rit, difpofe  us  to  receive  and  embrace  with 
 a  lively  Faith  the  Promifes  of  the  Golpel. 
 We  mull  firft  be  abafed  with  the  terror  and 
 apprehenfion  of  the  Judgments  of  God,  be- 
 fore we  can  be  rais'd  and  relieved  by  the  af-  | 
 furances  of  his  Mercy  and  Compaffion.  We  ' 
 mull  fully  underftand  the  unhappinefs  of  our 
 prefent  State,  e'er  we  can  efFedually  apply 
 cur  felves  to  the  rendring  it  more  favoura- 
 ble and  happy. 
 
 So  that  whatfoever  keeps  us  from  the 
 fenfe  of  our  prefent  Evils,    and  from  the 
 
 Fear 
 
Chap. IX.    to  take  ^/Conscience.  40 j 
 
 Fear  of  thofe  which  threaten  us  hereafter, 
 mufl  needs  be  a  powerful  Obftacle  to  our 
 Converfion,  and,  therefore  to  our  eternal 
 Welfare.  But  Security  muft  efpecially  be 
 produdive  of  this  Effeft^  for  it  entirely  con- 
 iills  in  our  being  infenfible  of  thofe  great 
 Subjeds  which  fhould  make  us  lament  at  pre- 
 fent,  and  tremble  for  the  time  to  come,  in 
 our  Ignorance  of  the  bad  Eftate  of  our  Soul, 
 and  our  having  no  forefight  of  the  Calami- 
 ties which  a  wait  us.  Thus  the  deeper  our 
 Security  is,  it  mull  prove  the  more  fatal ; 
 and  the  lefs  fearful  we  feem,  the  more  abun- 
 dant caufe  we  have  to  fear. 
 
 It  is  likewife  certain  in  Fad,  that  the 
 greateil  part  of  thofe  who  mifcarry  are 
 loft  by  this  means.  Defpair  is  not  often  to 
 be  charged  with  Men's  final  perifhing  ^  be- 
 caufe  indeed  it  is  not  a  Cafe  that  often  hap- 
 pens. Every  Age  may  have  fome  Examples 
 of  it,  but  none  has  many.  Belides,  moft  of 
 thofe  v/ho  fall  into  this  fad  Condition,  are 
 not  pufhed  on  by  the  Fear  of  Hell,  but  be« 
 tray'd  by  their  weaknefs,  and  the  inability 
 which  they  find  in  themfelves  to  fuftain  the 
 weight  of  fome  tem.poral  Afflidion  under 
 which  they  labour,  and  which  feems  to  them 
 more  infupportable  than  Death,  fo  that  they 
 are  prompted  to  have  recourfe  to  the  latter 
 as  an  Afylum  and  Protedion  from  what  they 
 luffered  by  the  former. 
 
 Laftly,  I  think  w^e  ought  not  altogether 
 to  defpair  of  the  Salvation  of  thofe,  who, 
 defpair  of  it  themfelves,  and  w^hofe  Defpe--     '  - — ^ 
 ration  does  not  terminate  but  with  their 
 Lives.    For  it  is  generally  theEfFed  of  fome 
 
 C  c  aliena- 
 
402  Of  the  Care  rce  ought       Book  Wh 
 
 alienation  of  Mind,  which  arifes  from  fome 
 di&rder  in  the  Machine,  or  Frame  of  the 
 Body  '^  and  this  alienation  may  be  fo  very 
 great,  and  fo  abfolutely  deprive  a  Man  of 
 the  ufe  of  Reafon,  that  the  Adtion  it  puts 
 him  upon  fliall  be  entirely  involuntary,  and 
 therefore  fhall  not  be  imputed  as  Criminal* 
 So  that  if  the  Soul,  during  the  laft  Moments 
 in  which  we  enjoy  its  liberty,  found  it  felf  in 
 a  good  Condition,  nothing  hinders  but  that 
 he  who  leaves  the  World  in  thefe  diftem- 
 perd  Circumftances,  may  be  finally  happy  ^ 
 becaufe  indeed  all  that  is  thought,  or  faid, 
 or  done,  when  a  Man  has  loft  his  freedom,; 
 and  the  command  of  himfelf,  pafTes  in  Mo- 
 i'al  Accompt  as  nothing. 
 
 From  all  which  it  is  evident,  that  very 
 few  Sinners  are  loft  by  Defpair  ^  whereas  al- 
 moft  infinite  Multitudes  perifh  by  Security. 
 For  this  moft  unhappy  Difpofition  of  Soul,  is 
 likewife  m.oft  common  and  frequent.  It  is 
 indeed  the  Charader  of  the  greateft  part  of 
 Sinners  ;,  and  I  am  perfuaded  that  the  num- 
 ber of  thofe  whom  it  leads  foftly  to  Hell,  is 
 far  beyond  the  proportion  of  All  that  are 
 brought  thither  by  any  other  way. 
 
 Kay  all  other  Sinners  feem  to  me  more 
 capable  of  being  reclaim'd  and  recover'd. 
 Defpair  it  felf,  if  it  take  not  away  the  ufe  of 
 Reafon,  is  not  impoiTible,  nor  indeed  diffi- 
 cult to  be  cured.  Thofe  Errors  which  are 
 the  Grounds  and  Foundations  of  it  are  fo  vi- 
 sibly repugnant  to-infinite  exprefs  Declara- 
 tions of  Scripture,  that,  in  my  Judgment,  it 
 requires  no  great  labour,  or  addrefs,  to  con- 
 vince Men  of  the  unreafonablenefsof  fuchDe- 
 
 ceptions> 
 
 % 
 
I 
 
 Chap.  IX.     to  take  ^/Conscience.  40} 
 
 ceptions,  and,  byconfequencc,  todifi)eland 
 i"emove  them.  I  grant  that  our  Attempts  to 
 this  purpofe  may  happen  to  prove  unfuccefs- 
 ful,  as  I  my  felf  have  fometimes  experienc'd. 
 I  But  then  I  have  always  obferv'd  the  Caufe  of 
 fuch  Defpair  to  be  a  manifeft  alienation  of 
 Mind  and  Senfe. 
 
 The  Cafe  is  very  different  in  refpeft  of  Se- 
 curity, which 'tis  one  of  the  hardeft  tasks  in 
 the  World  to  excite  and  awaken.   The  gene- 
 rality of  Preachers  make  this  their  principal 
 Aim^  but  feetoo  plainly  with  how  little  good 
 effedl  they  labour  in  it.    Indeed,  Perfons  un- 
 der this  unhappy  temper  of  Mind  will  never 
 apply  to  themfelves  what  is  offer'd  to  alarm 
 and  terrifie  them,  or  if  they  believe  that  the 
 Speaker  had  them  particularly  in  his  View, 
 they  pafs  off  the  grave  Admonition  with  ,a 
 Jeft.     And  thus  'tis  fcarce  polTible  that  they 
 fhould  be  really  advantag'd  by  any  thing  de- 
 lign'd  for  their  Relief. 
 
 As  they  feem  to  have  given  themfelves  up 
 to  the  power  and  poffeflfion  of  S^tan^  fo  he 
 deals  with  them  as  he  did  with  the  poor  Da- 
 moniac^  difpoffeffed  by  our  Saviour,  in  the 
 Gofpel.  We  read  that  the  evil  Spirit  had 
 ftruck  this  unhappy  Creature  with  Deafnefs, 
 fo  as  to  make  him  uncapable  of  being  excited 
 by  the  ftrongefl  Voice,  or  the  great  eft  vio- 
 lence of  Sound.  The  Perfons  of  whom  we 
 now  fpeak  are  much  in  the  fame  Condition- 
 The  Word  of  God  may  ftrike  never  fo  long 
 outwardly  upon  their  Ears,  but  it  can  make  >• 
 no  inward  Impreffion  upon  their  Heart. 
 They  are  faft  alleep,  and  ileep,  we  know,  is 
 not  a  time  of  attention,  or  of  underftanding. 
 
 Cc  2  The 
 
4o4  Of  the  Care  we  ought      Book  III. 
 
 The  Senfes  are  lock't  up  •,  and  thofe  Objecls 
 which  would  vigoroufly  engage  them  at  a 
 waking  Hour,  can  at  prefent  obtain  no  ad- 
 miflion  to  them.  Their  Heart  is  throughly 
 hardened,  and  therefore  altogether  infenfible- 
 Nothing  can  be  more  fad  and  mournful, 
 nothing  more  fatal,  than  fuch  an  Eftate, 
 Which  feenis  mofl  nearly  refembled  by  that 
 of  fome  fick  Perfons,  who  are  therefore  gi» 
 venover,  becaufe  they  don't  feel  the  Mala- 
 dy of  which  they  are  dying.  The  Recovery 
 of  fuch  Patients  is  extremely  rare,  and  not  to 
 be  procured  by  ordinary  means.  It  feems  to 
 require  the  Experience  of  a  Miracle^  but  Mi- 
 racles are  not  the  Works  of  every  Day. 
 
 CHAP.     X. 
 
 Of  the  hjl  Eflate  of  the  Confcience-^    that 
 of  Peace  and  Tranquility. 
 
 WHat  only  remains  to  be  confider'd,  is 
 Peace  of  Confcience.  But  this  ad- 
 vantage being  in  all  refpeds  highly  impor- 
 tant, and  at  the  fame  time  being  not  very 
 well  underflood  by  many  Perfons,  I  fhall  en- 
 Targe  fomewhat  more  upon  it,  than  upon  the 
 other  Particulars  of  this  laft  Book. 
 
 Atid  here  firft  of  all  we  are  to  take  Care 
 that  we  do  not  confound  this  Tranquillity  of 
 XZonfcience,  with  that  which  is  ufually  flyPd 
 Tranquillity  of  Mind.  Thefe  two  Expref- 
 iioiis  which  fo  nearly  refemble  each  other, 
 are  yet  very  different  la  their  Senfe. 
 
 Tran- 
 
Chap.  X.     to  take  ^/Conscience.  405 
 
 Tranquillity  of  Mind,  is  a  State  in  which 
 the  Soul  having  obtained  a  perfet!^  Maftery 
 over  the  PafTions,  is  no  longer  hurried  away 
 by  thefe  irregular  Motions,  but  proceeds  in  •"' 
 all  things,  by  the  infallible  Light  of  Truth 
 and  Juflice.  Nov/  the  PafTions  having  been 
 ever  confider'd  as  fo  many  Perturbations  and 
 Tempefts  of  theSoul,  it  was  natural  to  re- 
 prefentitsEftate,  when  exempted  from  them, 
 under  the  Notion  of  Calm  and  Repofe.  But 
 this  Eftate  is  widely  diftant  from  that  which 
 we  term  Repofe,  or  Quiet  of  Confcience  : 
 The  Latter  being  properly  a  fixt  Perfuafion, 
 that  our  Peace  is  made  with  God,  by  the  Me- 
 rit of  our  Saviour's  Blood  \  that  God  efteems 
 us  as  his  Children,  and  confequently,  as  the 
 Heirs  of  his  Glory,  and  his  Kingdom. 
 
 Tranquillity  of  Mind  is  an  Advantaige 
 which  the  Heathens  very  well  underftood. 
 They  fpeak  of  it  upon  all  Occaiions  ^  and 
 Seneca  in  particular,  has  made  it  the  Subjed 
 of  a  whole  Treatife.  But  Tranquillity  of 
 Confcience  is  wholly  a  Production  of  Grace, 
 not  to  be  enjoy'd  or  apprehended  by  any  but 
 Chriftians.  We  muft  not  therefore  imitate 
 the  Language  of  fome  Authors,  who  treat 
 ofthefetwoEItates,  as  if  entirely  one  and 
 the  fame. 
 
 It  may  be  farther  ufefal  to  diftinguifh  this 
 Peace  of  Confcience,  on  the  one  llde  from 
 that  Peace  which  we  have  with  God,  and  on 
 the  other  fide  from  our  Reconciliation  to 
 him.  Thefe  three  ways  of  fpcaking  which" 
 are  fo  much  much  alike,  will  upon  a  clofer  ^ 
 Infpedion,  appear  to  denote  very  different 
 things  :  For  they  exprefs  three  Benefits 
 Cc  ^  which 
 
406  Of  the  Car  ewe  ought      Book  III. 
 
 I,    M  . 
 
 which  have  a  neceflary  Order  to  one  ano- 
 ther, in  refped  of  Precedence  and  Confe^ 
 quence.  Peace  of  Confcience  is  the  refult  of 
 our  Peace  with  God,  and  our  Peace  with 
 God  is  the  immediate  efFed  of  our  Reconci- 
 liation to  him. 
 
 We  are  naturally  his  Enemies  as  we  are 
 Sinners.  We  are  reconciled  to  him  only  by 
 Faith :  Being  thus  reconciled  to  him,  we 
 have  Peace  with  him  ^  and  being  at  Peace 
 with  him,  we  apprehend  our  felves  to  be  in 
 Polleflion  of  this  Noble  Benefit,  in  which 
 Apprehenfion  our  Peace  of  Confcience  pro- 
 perly confifls. 
 
 Our  being  reconciled  to  God,  is  what  the 
 Scripture  ufually  ftyles  our  Juftification.  It 
 is  a  Concurrence  of  two  different  Adions  ; 
 the  one  on  the  part  of  God,  the  other  on 
 our  part  who  are  Sinners.  On  his  part,  God 
 is  pleas'd  to  pardon  our  Offences,  and  to 
 impute  to  us  his  Son's  Satisfadion.  God  was 
 in  Chrifl  (fays  the  Holy  Apoftle)  reconciling 
 %  Cqto  v.  the  World  to  himfelf-^  not  imputing  their  Tref- 
 *^*  p^j^j  vnto  them.    On  our  part,  we  accept 
 
 the  Grace  of  God  thus  offer'd  to  us  ^  we 
 confent  to  be  judged  not  according  to  our 
 Doings,  but  according  to  what  our  Saviour 
 Chrifl  has  done  and  fuffer'd  for  us,  we  re- 
 ceive him  as  our  Redeemer,  and  oblige  our 
 felves  to  be  hereafter  governed  by  the  whol- 
 fome  Precepts  which  he  has  given  us  in  his 
 Word. 
 _  -"'  This  Reconciliation  is  a  Momentaneous 
 Ad,  but  the  Peace  which  enfues  upon  it  is 
 a  fix'd  and  permanent  Eftate,  continuing 
 thro'  the  whole  Courfe  of  our  Mortal  Life, 
 
 and 
 
Chap.  X.    to  take  ^/Conscience.  407 
 
 and  not  excluding  the  Eternity  which  awaits 
 us  after  Death.  Our  Peace,  therefore,  i*s 
 the  Fruit  of  our  Reconciliation  ^  which  St. 
 Paul  intimates  when  he  aflures  us,  that  being 
 Juftified  by  Faith  (and  confequently  to  God)  p^^,  y^ , 
 we  have  Teace  with  Godj  through  our  Lord  Je^ 
 fm  Chrifi. 
 
 It  is  not  impoflible  to  be  truly  reconcil'd 
 to  God,  and  yet  at  the  fame  time  to  be  ig- 
 norant, or  at  leafl:  doubt  of  it  :  Kay,  this  is 
 what  happens  but  too  frequently  to  good 
 Men  \  who,  therefore,  are  certainly  at  Peace 
 with  God,  and  yet  do  not  enjoy  Peace  of 
 Confcience  ^  for  they  cannot  be  in  PofTeflioa 
 of  this  latter  Happinefs,  till  they  not  only 
 have  made  their  Peace  with  God,  but  know 
 and  are  afTur'd  that  thev  have  made  it. 
 
 But  ftill  the  moft  important  Care  is  not  to 
 confound  this  Peace  of  Confcience  with  Se- 
 curity. What  I  have  already  offer'd  con- 
 cerning the  Latter,  does  in  fome  fort  let  us 
 into  the  difference  between  them  :  For  it  ap- 
 pears from  that  whole  Difcourfe,  that  Secu- 
 rity arifes  either  from  Error,  Ignorance,  or 
 Stupidity  \  whereas  Peace  of  Confcience  is 
 founded  in  a  clear  and  diftind  knowledge  of 
 the  Truth. 
 
 Security  is  for  the  moft  part,  the  effect  of 
 thofe  Endeavours  which  Men  ufe  never  to 
 think  of  that  which  may  give  them  Diftur- 
 bance,  or  never  to  think  of  it  other  wife  than 
 in  a  confus'd  and  tranfient  manner.  Some  im- 
 ploy  their  utmoft  skill,  to  repel  and  keep  off 
 thefe  ungrateful  Objccis  which  would  intrude 
 into  their  Acquaintance.  They  (hut  their 
 Eyes  againft  every  thing  that  may  recall 
 
 Cc  4'"  them 
 
Of  the  Care  we  ought       Book  III, 
 
 them  to  their  Memory.  They  rudely  inter- 
 rupt all  Difcourfe  that  bears  any  relation  to 
 them  \  and  carefully  feek  out  every  Amufe- 
 itient,  that  they  may  turn  the  bent  of  their 
 Mind  another  way.  Others  take  up  with 
 fome  general  Reflexions,  partly  true  and 
 partly  falfe.  They  fay,  we  ought  not  to 
 fift  every  thing  to  the  very  bottom  ;,  and 
 that  fo  fcrupulous  a  Refinement  is  the  ready 
 way  to  Defpair.  Thus  they  are  fatisfied 
 with  certain  confufed  Notions,  which  they 
 apply  juil  as  they  think  fit  ^  and  by  means 
 of  which,  as  they  flatter  themfelves,  focon- 
 fequently  they  deceive  themfelves. 
 
 This  is  the  mofl  fenfible  Charader  w  here- 
 by to  judge  of  falfe  Peace.  On  the  contrary, 
 that  Peace  which  is  the  Portion  of  God's 
 Children,  is  always  the  Fruit  of  attentive 
 Gonfideration,  and  of  our  diligent  Enquiry 
 into  the  refpedive  Reafons  which  we  have 
 either  to  hope  or  fear.  The  more  time  we 
 imploy,  the  more  exadnefs  and  caution  we 
 ufe  in  thi;  Enquiry,  the  greater  is  the  Cer- 
 tainty that  we  obtain,  and  by  confequence, 
 the  fvveeter  and  more  agreeable  is  the  Peace 
 that  fprings  from  it,  the  larger  and  more 
 difFufive  is  the  Joy  and  Satisfadion  of  our 
 Heart. 
 
 Laftly,  The  comm.on  elfed  of  falfe  Peace, 
 is  an  utter  difiblutenefs  of  Life  and  Manners. 
 APerfonwho  has  found  out  the  Art  of  im- 
 poling  Silence  on  his' own  Confcience,  ever 
 after  fins  without  Scruple  or  Remorfe  ^  he 
 will  venture  upon  any  Crime  \  and  abandon 
 himfelf  to  any  Luft :  or  if  perchance  he  ab- 
 ilain  from  fome  particular  Sin,  and  bridle 
 
 '  ■  feme 
 
Chap.  XI.     to  take  of  Conscience.  409 
 
 fome  one  Paflion,  the  only  reafonis,  becaufe 
 this  Sin,  and  this  Paflion,  are  in  a  great 
 meafure  incompatible  with  the  PafTion  and 
 Sin  to  which  he  is  particularly  devoted,  and 
 which  have  gain'd  the  Afcendant  in  his  SmL 
 
 But  true  Peace,  on  the  contrary,  ij-^ever 
 attended  with  a  moft  earneft  Solicitude  and 
 Endeavour,  to  avoid  all  fort  of  Sin  without 
 Exception, and  to  abound  in  all  good  Works. 
 There  are  two  Caufes  which  contribute  al- 
 moft  equally  to  the  Produdion  of  this  happy 
 Efied.  The  firll  is  our  Love  of  God,  whi^cli 
 arifes  from  the  Confideration  and  firm  Per- 
 fualion  of  God's  Love  to  us,  and  is  one  of  the 
 principal  Sources  whence  all  Peace  of  Con- 
 fcieuce  mufl  be  deriv'd.  Indeed,  every  Man 
 that  enjoys  this  fignal  Happinefs,  has  an 
 AfTurance  of  being  belov'd  by  God  :  And 
 whoever  is  well  afTured  of  his  being  in  the 
 Love  and  Favour  of  God,  and  in  any  mea- 
 fure conceives  the  Tendernefs,  ai]d  the  Mi- 
 racles of  this  Love,  cannot  but  be  touch'd 
 with  fo  lively  and  fo  grateful  a  Senfe,  of  the 
 Benefit  as  mufl  engage  him,  on  his  part,  ia 
 a  mofl  hearty  Love  to  God,  by  whom  he  is 
 belov'd  :  And  loving  God,  he  mufl  of  necef- 
 lity  avoid  yvhatfoever  may  offend  and  dif- 
 pleafe  him,  and  apply  himfelf  wholly  to  the 
 performance  of  all  his  Commands,  and  the 
 doing  of  that  which  may  be  well-pleafing  in 
 his  light. 
 
 The  other  Caufe  and  Reafon  of  this  Effed 
 is,  that  fo  blcfled  a  Peace  has  too  many 
 Charms,  not  to  produce  in  us  a  vehement 
 defire  of  keeping  and  fecuring  it,  and  a  moll 
 2:ealou5  Endeavour  to  avoid  every  thing  that 
 
 may 
 
41  o  Of  the  Care  we  ought      Book  III. 
 
 may  interrupt  or  difcompofe  it.  And  fince 
 there  is  in  all  Sin  a  natural  and  neceflary 
 tendency  to  give  it  difturbance,  it  is  eafy  to 
 apprehend,  that  every  true  Child  of  God> 
 who  pofTeiles  a  quiet  and  peaceable  Confci- 
 ence,  muft  entertain  an  extreme  horror  for 
 Sin,  and  muft  guard  his  Integrity  with  all 
 manner  of  Induftry  and  Application. 
 
 CHAP.    XL 
 
 That  nothing  is  more  fweet  and  agreeable 
 than  Peace  of  Conference, 
 
 F 
 
 'ROM  what  has  been  faid  we  may,  in  a 
 
 good  meafure,  underftand  the  Nature 
 
 of  this  Divine  Peace :   But  for  our  fuller  In- 
 
 ftrudion,  it  may  be  of  ufe  to  point  out  fome 
 
 of  its  moft   diftinguifhing  Properties  *,  of 
 
 which  it  feems  one  of  the  chief,  that  this  is 
 
 the  moft  fweet  and  amiable  eftate  in  the 
 
 World  ^  and  that  nothing  entertains  the 
 
 Soul  with  fo  delicious,  fo  refined  a  Pleafure. 
 
 This  the  Scripture  teaches  us,  when  it  de- 
 
 Frov.  XV.  cl^i'cs,  by  the  Wife  Man,  that  he  who  is  of  a 
 
 15.  merry  Heart  has  a  continual  Feafi.     Thi^  David 
 
 Tfah  Ixlii.  exprefles  by  faying,    that  his  Soul  flwnld  be 
 
 5.  fatisfied  as  it  were  with  Marrow  and  Fatnefs  ^ 
 
 ^    .       and  that  the  Gladnefs  which  God  had  jut  into 
 
 J^  •  ^v.7.  j^-g  j^earty  was  more  than  worldly  Men  were 
 
 fenfible  of,  in  the  time  that  their  Corn  and  their 
 
 Wine  increafed.    This  our  Lord  gives  us  to 
 
 underftand,  in  the  Afocalyffe^  by  that  graci- 
 
 Rev.  ill,     ^^^  Condefcention,  Behold^  Ifiand  at  the  door 
 
 20.  atid  knock^  if  any  Man  hear  my  Voice^  and  open 
 
 the 
 
 « 
 
Chap.  XL     to  take  ^/Conscience.  41 1 
 
 the  door-)  I  will  come  into  him-,  ^nd  will  fut  with 
 him.,  and  he  with  me.     Laftly,  this  St.   Paul 
 more  literally  defcribes^  when  heftyles  it, 
 the  Teace  ofCod^  which  fajfeth  all  Vnderftand-  -^M  ^^.7= 
 I  ing. 
 
 We  fhall  eafily  grant  that  it  deferves  thefe 
 Charaders,  if  we  confider,  that  nothing  is 
 more  agreeable  to  Self-love  in  its  moil  natu- 
 ral, and  moft  innocent  Motions.    Whatever 
 gratifies  Self-love  muftneceflarily  be  pleafant, 
 and  nothing  gratifies  it  more  largely  than 
 this  Peace  of  which  we  are  treating.     There 
 j  is  indeed  no  Motion  of  Self-love  in  a  higher 
 I  degree  elTential  to  it,  than  that  Defire  of 
 i  Happinefs,   and  that  Averfion   to   Mifery 
 I  which  it  infpires  us  with.     And  by  Confe- 
 \  quence,  this  Peace  necelTarily  implying  our 
 i  full  Belief  and  Perfuafion,  that  we  fhall  one 
 Day  polTefs  the  Happinefs  which  we  wifh, 
 and  efcape  the  oppofite  Mifery  which  we 
 fear,  cannot  but  be  exceedingly  fweet  and 
 delicious. 
 
 Befides,  nothing  can  be  more  grateful  to 
 Love,  than  the  Afturance  of  Love  in  Return. 
 And  therefore,  this  Peace  chiefly  confifting 
 in  our  being  perfuaded,  that  we  are  belov'd 
 by  God,  'tis  eafy  to  infer,  how  very  delight- 
 ful it  mull  be  to  a  true  Chriftian,  whofe 
 mofl  eflential  Charader  it  is,  to  have  no 
 other  Affedion  fo  llrong  as  his  Love  to  God  ^ 
 his  loving  God  foveraignly,  and  above  all 
 things,  being  that  which  contributes  moil 
 to  the  giving  him  this  Qiiality  and  Deno- 
 mination. 
 
 Joy  is,  without  doubt,  the  fweetcll  and 
 moft  charming  of  all  our  PalTions,  efpecially 
 
 when 
 
412  Of  the  Care  we  ought         Book  III. 
 
 when  it  is  folid,  as  arifing  from  the  PoflefTi- 
 on  of  a  great  and  excellent  Good,  and  when 
 it  is  pure,  as  not  being  allay'd  by  any  Grief, 
 or  Difcontent :  But  Joy  is  necellarily  inclu- 
 ded in  this  Peace  of Confcience  ^  for  is  it  pof- 
 fible,  that  we  fhould  be  infur'd  of  the  Love 
 of  God,  and  of  all  the  blefTed  EfFeds  natu- 
 rally flowing  from  it,  is  it  pofTible  we  fhould 
 know,  that  God  hgspardon'd  our  Sins,  and 
 that  he  referves  his  Heaven  and  Immortality, 
 for  our  Inheritance  without  rejoycing  ^  nay, 
 (I  may  fay)  without  being  tranfported  and 
 .  raviflied  with  Joy,  fince  St.  Teter  has  ftyled 
 I  Vet,  i.  8.  it,  rejoycing  with  Joy  unffeakable^  and  full  of 
 Glory? 
 
 Needs  mult  this  Joy  be  mod:  quick  and  live- 
 ly, this  Peace  molt  amiable  and  endearing, 
 fince  it  is  able  to  maintain  it  felf  amidll  the 
 moll  cruel  Torments,  and  miOll  violent  Pains ^ 
 nay,  to  extinguifh  the  Senfe  of  thefe  Pains, 
 and  to  take  ofFthe  weight  of  thefe  Torments. 
 We  know  what  efFeds  it  produced  in  the 
 Holy  Martyrs.  We  know  it  made  them  ap- 
 ■  pear  eafy  and  compos'd,  fmiling  andpleafant, 
 upon  the  Racks,  and  in  the  Flames,  and  in-'^ 
 fpir'd  them  with  Sacred  Hymns,  under  the 
 mofl  exquifite  Horrors  of  Death.  Shall  we 
 imagine,  that  a  Joy  capable  of  thefe  Fruits 
 does  not  imply  fomewhat  Great  and  Noble, 
 and  very  far  furpaffing  the  common  meafures  ? 
 For  my  own  part,  I  find  lefs  Difficulty  in 
 apprehending,  that  'a  Perfon  truly  good  and 
 pious  fhould  be  calm  and  contented  under  the 
 extremelt  Punilhments,  than  that  a  Sinner, 
 fhould  be  fo  in  the  midlt  of  his  unlawful  Plea* 
 fures :   For  as  to  the  former  Cafe,  nothing 
 
 appears 
 
Chap.  XI.     /^ /^^e  ^Conscience.  41} 
 
 appears  to  mc  more  natural,  than  that  a  Man 
 fhould  retain  a  ftronger  Senfe  of  an  infinitely 
 precious  Good  of  which  he  knows  himfelf  to 
 
 (be  pofTefs'd,  than  of  an  Evil  light  and  trari- 
 fitory,  by  which  he  yet  feels  himfelf  to  be 
 ailaulted.  A  good  Chriftian  ttiflering  for  the 
 Truth,  is  punifh'd  for  fome  few  Moments  in 
 one  or  two  parts  of  his  Body.  1  his  is  cer- 
 tainly inconfiderable :  But  at  the  fame  time, 
 he  is  belov'd  by  God,  who  is  now  aftually  en- 
 gaged in  rendring  him  fully  and  compleatly 
 happy.  What  Proportion  is  there  between 
 the  Evil  which  he  fuffers,  and  the  Good  to 
 which  he  afpires  ?  What  therefore  can  be* 
 more  juft,  than  to  contemn  and  difregard 
 the  Former,  and  to  be  wholly  intent  upon 
 the  Latter  ?  What  can  be  more  reafonable, 
 than  under  thefe  Circumftances,  to  refign 
 and  abandon  our  felves  to  Joy  ? 
 
 But  what  Reflexions  of  Comfort  can  be 
 made  by  a  wicked  Man,  who  is  in  Pofleflioii 
 of  fuch  Goods  alone  as  he  is  fure  of  lofing 
 fhortly,  and  may  be  deprived  of  them  this 
 very  Moment,  of  fuch  Goods  as  are  fo  many 
 Snares  of  the  Devil,  fo  many  Stratagems  by 
 which  that  Enemy  is  labouring  to  make  him 
 eternally  miferable  ?  He  knows  or  ought  to 
 know,  that  God  detefts  and  abhors  him, 
 and  referves  for  him  no  Portion  but  that  of 
 endlefs  Torments  :  Knowing  all  this,  or  not 
 being  able  to  remain  wholly  ignorant  of  it, 
 how  is  it  poiHble  he  fhould  tafte  of  Joy,  or 
 feel  the  leaft  Motion  of  Complacency  and 
 Delight  ? 
 
 It  will  perhaps  be  faid,  that  the  Security 
 in  which  fuch  a  Perfon  lives,  will  produce  in 
 
 him 
 
414  Of  the  Care  we  ought      Book  III 
 
 him  the  fame  EfFefl:  that  true  Peace  produces 
 in  the  Children  of  God  :  But  I  have  three 
 things  to  return  to  this  Objedion.  Firfl, 
 That  all  Sinners  are  not  funk  into  Security. 
 There  are  fome  of  them  who  fear  and  trem- 
 ble, and  whofeConfcience  never  allows  them 
 the  leaft  truce  or  repofe.  Can  it  be  denied, 
 but  that  thefe  at  leaft  are  fenfibly  miferable  ? 
 And  may  we  not  juftly  conceive  an  infinite 
 diftance  between  the  ftate  of  fuch  Perfons, 
 and  that  of  a  true  Child  of  God,  fully  con- 
 vinced of  the  Divine  AlFedion  and  Favour  ? 
 
 But  I  add  in  the  fecond  place,  That  if  not 
 all  profane  Perfons  in  general,  yet  the 
 greateft  part  of  them  have  at  fome  Seafons, 
 and  from  time  to  time,  fome  Alarms  of  Con- 
 fcience.  It  is  impoflible,  or  at  leaft  extreme- 
 ly difficult,  but  that  fome  unforefeen  ObjeQ; 
 fhould,  in  fpight  of  all  their  Endeavours,  put 
 them  upon  the  thought  of  their  dreadful  Con- 
 dition, and  of  the  danger  which  they  run  of 
 eternally  perifhing.  If  it  be  thus  with  them, 
 they  cannot  be  otherwife  than  miferable 
 while  thefe  Reflexions  laft  *,  and  confequent- 
 ly  their  Eftate  will  bear  no  comparifon  with 
 that  of  good  Men,  who  know  that  they  have 
 nothing  to  fear,  being  God's  Children,  and 
 being  alTur'd  of  the  Favour  and  Protedion  of 
 their  Merciful  Father. 
 
 But  let  it  be  granted,  that  there  are  fome 
 who  have  found  means  abfolutely  to  ftifle, 
 and  as  it  were  to  annihilate,  their  Confci- 
 ence.  Let  it  be  granted  farther,  that  they 
 abundantly  poffefsthofe  things  of  which  they 
 are  chiefly  enamour'd  ^  as  Health,  Pleafure^ 
 Riches  and  Honours,    They  certainly  know 
 
 thus 
 
.Chap.XIL     ^^/^/^e  ^/Conscience.  415 
 
 :hus  much,  that  they  mull  die  :  But  let  them 
 frame  what  Idea  they  pleafe,  citlier  of  Death, 
 or  of  the  ftate  which  follows  upon  if,  'tis 
 ImpofTiblebut  that  fuch  an  Idea  muftbe  fright- 
 ful and  affliding  to  them  *,  'tis  impoflible  but 
 that  it  fhould  impoyfon  all  their  Delight,  and 
 by  confequence  reduce  them  to  adualMifery. 
 It  is  far  otherwife  with  a  true  Child  of  God, 
 who  is  ftrongly  perfuaded  of  his  Heavenly 
 Father's  Love,  Tendernefs,  and  Indulgence. 
 Nothing  can  give  him  the  leaft  pain  or  unea- 
 ilnefs  in  Time,  or  in  Eternity  ^  but  which 
 way  foever  he  calls  his  Eyes,  he  fees  all  things 
 confpiring  to  make  his  Joy  and  his  Confbla- 
 tion  abound. 
 
 CHAR    XII. 
 
 That  this  inward  Peace  is  highly  ttfefal  and 
 falutary, 
 
 IT  is  a  good  Advance  in  our  knowledge  of 
 this  Peace,  to  have  feen  that  it  is  fweet 
 and  agreeable.  Yet  this  is  not  enough  to 
 make  us  comprehend  its  univerfal  Excellence. 
 Agreeablcnefs  without Ufe  isb'^t  a  mean  Ad- 
 vantage, and  fuch  as  the  Wife  and  Judicious 
 are  willing  to  decline.  We  muft  add  there- 
 fore, that  as  this  Peace  is  charmingly  plea- 
 fant,  fo  it  is  greatly  profitable.  And  here 
 by  Profit,  I  mean  that  which  is  tr:ly  fuch, 
 that  which  confifls  in  promoting;  our  Eternal 
 Welfare,  and  rendring  the  PoiP-'ITion  of  it 
 more  eafy,  and  more  fecure  :  So  that  what 
 1  would  fay  amounts  to  this,  that  the  Peace 
 
 of 
 
41 6  Of  the  Care  we  ought       B5ok  111, 
 
 of  which  we  are  now  treating  is  one.  of  the 
 inoft  efFedual  means  to  fet  us  forward  in  our 
 way  to  Heaven. 
 
 I  know  there  are  many  who  do  not  agree 
 with  me  in  this  Opinion,  and  who  maintain 
 on  the  contrary,  that  the  Fear  which  ftands 
 oppofite  to  this  Peace  is  highly  beneficial,  as 
 producing  in  us  an  holy  SoUicitude,  which 
 fufFers  us  to  negleds  nothing  that  maybe  fer- 
 viceable  to  our  Salvation*,  whereas,  according 
 to  them,  Peace  naturally  degenerates  into 
 Security,  and  in  the  end  ruins  thofe  who 
 give  themfelves  up  to  it. 
 
 But  I  cannot  come  over  to  their  Sentim^ents^ 
 I  am  perfuaded,  on  the  other  fide,  that  this 
 Peace,  if  fuppoied  to  be  fuch  as  I  conceive  it, 
 and  as  I  have  defcrib'd  it  in  the  preceding 
 Chapters,  is  very  Ufeful  and  Salutary.  I 
 have  many  Reafons  which  convince  me,  be- 
 yond all  Sufpicion  or  Doubt. 
 
 My  firft  Reafon  1  take  from  what  we  read 
 of  it  in  the  Holy  Scripture.  We  find  it 
 there  reprefented  as  one  of  the  higheft  Ad- 
 vantages of  God's  Children.  What,  for  Iil- 
 ftance,  can  be  more  exprefs  than  the  Words 
 of  St.  Paul  to  the  Phllipplans.  The  Peace  of 
 God^  vphich  pajfeth  all  Vnderflanding^  jhall  keep 
 your  Hearts  and  Minds  through  Chrift  Jefm  ? 
 Could  the  Apoftie  have  told  us  with  more 
 clearnefs  or  ftrength,  that  this  Peace  is  ufe- 
 ful and  beneficial  to  us,  than  by  alliiring  us, 
 that  it  is  the  great  Inftrument  of  our  Perfe- 
 verance  ^  and  of  preferving  our  Sacred  Uni- 
 on with  our  Lord  Jeftu  Chrifi^  the  Author 
 and  Fountain  of  our  Salvation  ? 
 
 Would 
 
Chap.XlI.     to  take  tj/CoNsciENCF.  417 
 
 "  '  "  5» 
 
 Would  our  Lord  himfelf  have  made'  it  one 
 of  the  moil  eflential  Glaufes  of  his  laft  Will  and 
 Teftament,  declaring  to  his  Apoftles,  and  in 
 them  to  all  Chriftians^  Peace  I  leave  with  you^ 
 my  Peace  I  give  unto  you  ^  not  as  the  World  (riveth  ^^^'  ^^^^ 
 give  I  vnto  you  •,  if  it  were  only  a  Snare  to  de-  ^^* 
 ceive  and  to  deftroy  us  ? 
 
 Cdtild  it,  without  this  Ufe  and  Benefit,  be 
 the  Work  of  the  Holy  Spirit,  as  it  certainly 
 is  ?  The  Fruit  of  the  Spirit  is  Love^  Joy^Peace^dcc-  vet-  ^2^ 
 fays  the  Apoftle  to  the  Galatians  ^  and  to  the 
 Romans  J  The  Kingdom  of  God  is  not  Meat  and  ^^p^  ^ 
 Drink-)  but  Righteoufnefs  and  Peace^  and  Joy  in  17^ 
 the  Holy  Choft,    Indeed  it  conlifls  in  nothing 
 elfe,  but  in  our  afiurance  that  we  are  of  the 
 Children  of  God  \  and  'tis  the  Holy  Spirit 
 that  continually  worketh  in  us  this  Afiurance, 
 according  to  that  of  St.  P^w/,  The  Spirit  ^tfelfj^^^^  ^jjl^ 
 heareth  rvitnefs  with  our  Spirit .^  that  we  are  the  15, 
 Children  of  God,     Is  it  not  highly  injurious  to 
 this  Divine  Spirit,  to  affirm.  That  what  he 
 gracioufly  operates  in  the  Souls  which  he  is 
 pleas'd  to  inhabit,  tends  to  the  hindrance  of 
 their  Salvation. 
 
 Were  fuch  an  Afiurance  really  pernicious, 
 would  St.  Paul  have  made  his  Pofieflion  of  it 
 a  matter  of  Triumph  ?   Would  he  have  ex- 
 prefs'd  himfelf  with  fo  peculiar  Force  on  the 
 Occafion  ?    /  know  whom  I  have  believed^  and  i  Tint,  u 
 amperfuaded.y  that  he  ts  able  to  keep  that  which  /12. 
 have  committed  unto  him  agai?ifl  that  Day.  J  have  cap^  jv.  ^  - 
 fought  a  good  Fight ^  I  have  finijlj^d  my  Courfe^  /8* 
 have  kept  the  Faith  :  Henceforth  there  is  laid  up 
 for  me  a  Crown  of  Righteoufnefs*     I  was  before  a  j  Ty^^/pjo 
 Blafphemer^  and  aPerfecutor^  and  I/ijuriom\  but 
 I  obtained  Mercy,     J  am  crucified  with  Chrifi  ^  Gd*\\.7,o>< 
 neverthelefs  I  live^  yet  not  /,  but  Chrifi  liveth  in 
 
 D  d  me  \ 
 
4i8  Of  the  Care  roe  ought       Book  IIL 
 
 me  f,  and  the  Life  which  Jnoro  live  in  the  Flejli^ 
 I  live  by  the  Faith  of  the  Son  of  God^  who  loved 
 me^  and  gave  himfelffor  me» 
 
 When  we  alledge  the  Example  of  this  A- 
 poftle  as  a  bare  Evidence  of  Fad^  to  fhew  that 
 a  Believer  may  be  aflur'd  of  his  being  truly 
 fuch,  and  by  confcquence,  a  Child  of  God, 
 we  are  told  by  thofe  of  the  oppofite  Opinion, 
 ^  that  this  was  a  particular  Privilege  of  this 
 Holy  Apoftle,  and  vouchfafed  to  him  by  the 
 means  of  extraordinary  Revelation,  and  there^ 
 fore  can  be  no  Proof  in  refpecfc  of  all  good  Men 
 in  general.  I  jQiall  not  flay  at  prefent  to  exa-' 
 mine  the  Solidity  of  this  Reply  *,  becaufe,  in- 
 deed, I  am  not  here  treating  of  the  Queftion 
 to  which  it  belongs.  I  fhall  content  my  felf 
 with  obferving,  that  if  fuch  a  Perfuafion,  or 
 AfTurance,  be  dangerous  and  fatal  in  its  Ef* 
 feds,  it  mull  be  a  very  ftrange  and  unheard-* 
 of  Privilege.  All  Privileges  are  eflentially  fa* 
 vourable  and  advantageous.  Thofe  which  are 
 granted  to  us  by  God  himfelfare  infinitely 
 precious  and  ineflimable  j  and  therefore  fince 
 this  is  confefs'd  to  be  one  of  the  number,  it 
 inufl  likewife  be  confefs'd  to  be  of  great  Ad^ 
 vantage  and  Ufe. 
 
 Kor  is  it  difficult  to  mark  out  the  peculiar 
 Ufes  and  Benefits  of  this  happy  Peace.  They 
 are,  indeed,  vifible  and  notorious :  For  no- 
 thing is  m.ore  effedlual  than  it,  together  with 
 the  Perfuaiion  which  it  includes,  to  infpire  us 
 with  a  lively  and  afF^dionate  Gratitude.  Who 
 can  doubt  but  that  one  of  the  BlefTmgs  for 
 which  we  are  efpecially  bound  to  give  thanks 
 to  God,  is  the  Grace  of  Regeneration,  which 
 confers  on  us  tiie  Glorious  Charader  of  his 
 ^(^Ghiidreu ?  This  was  St.  Johns  Senfe,  when 
 ^  he 
 
Chap.  XIII.     /^/^^e  ^/Conscience.  419 
 
 he  broke  out  into  that  ExprefTion  of  Wonder  j 
 Behold  what  manner  of  Love  the  Father  hath  he-  ^  jF^^^»  iii» 
 flowed  vfon  us^  that  wejJjould  be  called  the  Sons  of^" 
 God!  This  was  St.  P^ff  r's,  in  thatof  Thankf- 
 giving,  Blejfed  be  the  Cod  and   Father  of  our  i  ^^^'  '-^  ^' 
 Lord  Jefpi6  Chrijl^  which  according  to  his  abun^ 
 dant  Mercy ^  hath  begotten  us  again  to  a  lively  ho^e^ 
 by  the  RefurreBion  ofjefm  Chrijl  from  the  dead. 
 
 But  I  would  ask,  how 'tis  poflible  we  fhould 
 thank  God  for  the  Grace  of  Regeneration,  if 
 we  doubt  whether  we  have  receiv'd  it,  or  not  v 
 or,  how  we  can  fay  to  him,  Abba^  Father^  if  we 
 have  no  AfTurance  of  our  being  his  Sons. 
 
 Gratitude  is  one  of  the  moil  plentiful  Sour- 
 ces and  Fountains  of  our  Love.  St.  John  has 
 mftruded  us  in  this  Truth  :  We  love  him  (fays  i  ^oKrrl 
 that  blefTed  Apoflle)  becaufe  he  firfl  loved  m.  i^* 
 Indeed,  there  is  nothing  to  be  conceived, that 
 can  more  forcibly  excite  us  to  the  Love  of  God, 
 than  the  Conlideration  of  his  Love  to  us :  And 
 therefore,  this  Peace  including  in  it  a  necefla- 
 ry  Perfuafion  of  the  Divine  Love  towards  us^ 
 has  a  vilible  power  and  influence  to  engage  us 
 in  all  humble  and  dutiful  Affedion  towards 
 the  Divine  Majefty. 
 
 Chriftian  Hope  is  one  of  the  molt  excellenf 
 and  accomplifh'd  Vertues  required  by  the  Go- 
 fpel ;  witnefs  that  blefTed  Aflbciation  in  which' 
 St.  Faul  has  join'd  it  with  Faith  and  Charity, 
 alTuring  us,  that  thefe  three  abide.  Yet  it  is 
 molt  true,  that  our  Perfuafion  of  the  Love  of 
 God  towards  us  is  highly  conducive  to  the 
 ilr^ngthning  of  our  Hope :  For  in  what  does 
 this  Virtue  confilt,  but  in  an  earneft  and  paf- 
 iionate  Expectation  of  Eternal  Happinefs  ? 
 And  what  can  more  effectually  difpofe  us  to' 
 txi  Expedation  of  fuch  Happinefs,  than  a  firm' 
 Dd  2  belief 
 
420  Of  the  Can  vpe  ought      Book  III. 
 
 belief  that  God  will  graciouflybeftow  it  onus  ? 
 This  was  the  Judgment  of  St.  Faul^  when  he 
 declard  to  the  Romans ^Ho^emaketh  7totajliamedj 
 S^m*  Y.5.  hecaufethe  Love  of  God  is  jhed  abroad  in  our  hearts* 
 For  the  hove  ofGod^  of  which  the  Apoftlehere 
 fpeaks,  is  not  our  Love  to  God,  but  his  Love 
 to  us,  the  AfTurance  of  which  he  creates  in  us 
 by  his  Holy  Spirit. 
 
 Laftly,  It  cannot  be  denied,  but  that  Con- 
 folation  under  our  Afflictions  is  a  Benefit  moll 
 exquiiite  in  it  felf,  and  moft  able  to  make  us 
 perfevere  in  the  Faith  and  Love  of  God.  But 
 at  the  fame  time  nothing  certainly  is  fo  pro- 
 per to  comfort  us  under  any  Afflidions,  than 
 our  firm  Perfuafion  that  they  are  not  the  Pu- 
 nifhments  of  a  fevcre  Judge,  but  the  Chaflife- 
 mcnts  of  a  merciful  Father,  infliding  on  us 
 only  to  reduce  and  reclaim  us  to  our  Duty  : 
 And  how  can  we  entertain  fuch  a  Perfuafion, 
 if  we  are  doubtful  as  to  our  prefent  Condition, 
 and  know  not  whether  God  has  Regenerated 
 ns  by  his  Grace,  or  whether  we  ftill  languifh 
 tinder  the  Corruptions  of  our  Nature. 
 
 Kothing,  therefore,  is  more  ufeful,  nothing 
 morcfalutary,  than  this  inward  Peace-,  nothing 
 can  be  more  powerful  in  advancing  the  work  of 
 oureverlaftingHappinefs.  'Tisinvain'^there- 
 fore,  to  alledge,  that itisprodudive  of  Supine- 
 nefs  and  Negligence.  The  Objedion  holds  true 
 with  regard  to  Security,  which  is  indeed  follow- 
 ed by  Negligence  as  its  proper  and  natural  ^'^tdi* 
 But  the  Peace  of  which  we  have  been  difcourfmg 
 is  always  accompanied  with  fuch  a  holy  Solici- 
 tude and  Care,  as  hinders  us  from  ofi^nding  in  a- 
 ny  Inilance,  the  God  whom  we  love,  and  by 
 whom  we  know  our  felves  to  be  tenderly  and  af- 
 fectionately belov'd  ^  as  1  have  evinced  in  the 
 tenth  Chapter  of  this  Book.  CHAP. 
 
Chap.  XIII.    /(? /4^e  (/Conscience.         421 
 
 . . ^e 
 
 CHAP.    XIII. 
 
 That  Peace  of  Confcience  is  an  Advantage  which 
 may  he  acqutrd  and  pojfefs^d, 
 
 IT  appears  fiom  the  Sum  of  what  has  been 
 hitherto  offer'd,  that  Peace  of  Confcience 
 is  in  all  refpecft  a  great  and  excellent  Good  : 
 But  to  what  purpofe  fhould  we  apprehend  its 
 Excellence,  if  we  were  incapable  of  poflefling 
 and  enjoying  it,  or  if  we  were  fo  upon  Earth 
 at  leafl,  and  during  this  Mortal  Life  ?  What 
 could  be  the  end  of  fuch  a  Knowledge,  but  to 
 give  us  a  more  quick  and  lively  Senfc  of  our 
 Mifery,  in  being  depriv'd  of  the  known  Ex- 
 cellence and  Happinefs  ?  It  concerns  us,  there- 
 fore, to  enquire,  whether  upon  our  due  Ap- 
 plication and  Endeavour,  we  may  be  able  to 
 arrive  at  this  moll  delireable  Attainment. 
 
 And  this,  in  my  Judgment,  will  admit  of  no 
 Difficulty.  It  amounts  indeed  to  no  more  thau 
 this,  to  know,  whether  a  Believer  may  be  af- 
 fured,  that  he  is  truly  fuch,  that  he  is  of  the 
 number  of  God's  Children,  that  he  is  Convert- 
 ed, Regenerated,  Juftificd,  and  put  into  3 
 (late  of  Grace  \  for,  as  I  have  elfewhere  ob- 
 ferv'd,  all  thefe  ExprefTions  concur  in  one  and 
 the  lame  thing.  But  now  this  is  whatappears 
 to  me  to  be  certain  and  inconteltable. 
 
 In  the  firft  place,  we  have  many  Examples 
 of  thofe  who  have  been  poflefs'd  of  this  AlFu- 
 rance  and  Certainty.    Such  was  Holy  David  \ 
 witnefs  that  Declaration  of  his  ^  Iack?Jowledged  pfahxyixYi 
 my  Sin  -unto  thee^  and  mine  Iniquity  have  I  not  5. 
 hid.     I  fald^  I  will  confefs  my  Tra?jJgreJfions  tono 
 the  Lord  J  and  fo  th$u  forgavefl  the  IVtckednefs  of 
 my  Sin,     Such  was  SvPauly  -according  to  his 
 Dd  3  OvVjn 
 
42  2  Of  the  Care  we  otight      Book  IIL 
 
 own  Teftimony  recited  in  my  laft  Chapter. 
 Such  was  the  Converted  Thief,  becaufe  he 
 could  not  poflibly  doubt  of  the  Truth  of  our 
 Lord's  Promife,  to  day  thou  Jhalt  be  with  me  in 
 Taradice.  Such  was  the  Man  fick  of  the  Palfy, 
 whom  our  Saviour  relieved  with  thofe  comfor- 
 table Words,  Son^  he  of  good  cheer^  thy  Sins  are 
 forgiven  thee.  Such  was  the  Penitent  Woman, 
 on  whom  be  pronounced  the  like  Form  of  Ab- 
 folution.  All  thefe  are  irrefragable  and  un- 
 deniable Inftances. 
 
 But  to  advance  fomewhat  that  fliall  be  more 
 
 genera}.     Does  not  St.  Paul  affirm  of  all  the 
 
 Faithful,  that  the  Holy  Spirit  alTures  them  of 
 
 E^Y^   vii.  their  being  the  Children  of  God  ?  The  Spirit  it 
 
 ^  y^//(fays  he)  heareth  witnefs  with  our  Spirit ^  that 
 
 we  are  the  Children  of  God.     Does  he  not  de- 
 
 Rom  V.  -io  clare  of  all  Chriftians,  that  the  Love  of  God  is 
 
 *  filed  abroad  in  their  Hearts^  by  the  Holy  Ghofi^ 
 
 which  is  given  to  them  ?    Is  it  not  St.  Johns  Af- 
 
 \  ^oh,  iv.  fertion,  Hereby  know  we  that  we  dwell  inhim^  and 
 
 ^3*  he  in  us^  becaufe  he  has  given  m  of  his  Spirit  t  And 
 
 I  Jo^.  iii,  in  another  place,  Hereby  we  know  that  we  are  of 
 
 19,  200     the  Truth')  and  fhall  ajfure  our  Hearts  before  him  : 
 
 '  ■    '         For  if  (as  he  goes  on)  our  Heart  condemn  m^ 
 
 God  is  greater  than  our  Hearty  and  hnoweth  all, 
 
 things  'f  Do  not  all  thefe  Texts  imply,  that  the 
 
 Perfuafion  of  which  we  fpeakis  common  to  all 
 
 true  Believers  ? 
 
 Yet  we  have  flill  a  more  decifive  Proof.  If 
 it  had-been  impofllble  to  know  with  certainty, 
 that  we  are  the  Children  of  God,  would  St. 
 Paid  have  commanded  us  to  feek  after  fuch'a 
 Knowledge  ^  Would  he  have  charged  us  with 
 ^  ^'.-.••-  fo  much  Force  and  Earneftnefs,  Examine  your 
 c^  •  •  ■  Jetves^  whether  ye  be  in  the  Faith  ^  prove  your  own 
 felve-  '^  know  ye  not  your  own  felves^  how  that  Jeftis 
 Chriji is  in you^e\xeptyehe  Reprobates  f  Here 
 
I_ 
 
 I  Chap.XIII.    ^<? ^^/'e ^/Conscience.  425 
 
 i 
 
 Here  the  Apoftle  would  have  us  obtain  an 
 Aflurance  of  two-things  ^  whether  we  are  in 
 the  Faith  ^  and  whether  Jefm  Chrift  is  in  us  j 
 both  which  come  to  one  and  the  fame.  For 
 firfl,  the  Faith  which  he  fpeaks  of  is  certain- 
 ly a  lively  Faith.  If  he  meant  fuch  a  Faith  as 
 might  pofllbly  be  Dead,  he  would  not  have  en^ 
 join'd  us  to  examine  and  prove  our  felves,  that 
 we  might  be  aflur'd  of  our  poflefllng  it.  For 
 befides,  that  we  jQiould  be  very  little  gainers 
 by  the  Difcovery,  we  might  indeed  make  it 
 without  examination,  and  by  immediate 
 Senfc  ~^e  fpeaks,  therefore,  of  a  lively  Faith, 
 the  true  marks  of  which  do  not  altogether  fo 
 eafily  offer  themfelves.  In  the  fecond  place, 
 he  obliges  us  to  know,  whether  Jefus  Chrifi 
 dwelleth  in  us.  But  thus  much  we  all  know, 
 that  Jefus  Chrifi  dwelleth  only  in  Good^and 
 Holy  Men.  For  which  Truth  we  have  the 
 Tellimony  of  the  fame  Apoftle  :  /  am  (fays  Gal.ii.20. 
 he)  crucified  with  Chrift :  neverthelefs  I  live  \ 
 yet  not  /,  but  Chrift  liveth  in  me  \  and  the  life 
 which  I  novo  live  in  the  fteJJjj  I  live  by  the  faith  of 
 the  Son  ofGod^  who  loved  me^  and  gave  himfelf 
 for  me. 
 
 It  is  plain  therefore,  that  St.  Ta^d  would 
 have  us  fearch  and  examine  whether  we  are  in 
 a  State  of  Grace,  as  we  certainly  are,  if,  on 
 the  one  fide,  we  are  in  the  Faith,  and  if,  on 
 the  other  lide,  we  are  honour'd  with  the  Pre- 
 fence  and  Inhabitation  of  Jefis  Chrift.  He 
 requires  the  very  fame  of  thofe  who  come  to 
 the  Holy  Communion*,  he  bids  them  examine 
 themfelves,  to  find  whether  they  are  in  a  con- 
 dition of  communicating  worthily  and  effedu- 
 ally.  But  'tis  evident  no  Man  can  communi- 
 cate worthily  and  effedually  who  is  not  in  a 
 
 Dd  4  State 
 
424  Of  the  Care  we  ought       Book  III. 
 
 State  of  Grace.  This  Point  admits  of  no  dif- 
 ficulty ^  we  are  bound,  theii,  to  examin  our 
 felves  whether  we  are  in  fuch  a  ftate,  and,  by 
 confequence,  it  is  pofTible  for  us  to  gain  an 
 afiurance  of  our  being  fo,  fince  we  cannot  con- 
 ceive our  felves  under  the  leaft  obligation  to 
 feek  what 'tis  impofllble  for  us  to  find. 
 
 Let  us  fuppofe  it  thus  impofllble  for  us  to 
 difcover  that  we  are  in  a  ftate  of  Grace,  to 
 what  purpofe  are  all  our  Enquiries  about  it  ? 
 Would  not  all  our  Cares  and  Labours  in  this 
 refped  be  idle  and  unprofitable?  Or,  can  we 
 imagin  that  St.  Faul  would  engage  us  in  a  ufe- 
 lefs  fearch,  a  vain  and  unfruitful  Application? 
 
 But  there  are  two  other  Remarks  which 
 may  ftill  be  ofFer'd,  upon  thefe  two  places  of 
 the  Apoftle  •,  for  in  the  former  he  does  not 
 think  it  fufficient  to  prefcribe  Self-examina- 
 tion to  Believers  ^  but  he  demands  of  them, 
 with  an  Exprefllon  of  Wonder,  whether  'tis 
 pofllble  for  them  not  to  know  that  Jefus  Chrifi 
 dwelleth  in  them  ?  Whence  we  learn,  that  it 
 is  not  only  pofllble  for  us  to  know  when  Jefus 
 Chrifi  dwelleth  in  us,  but  that  'tis  Itrangc  and 
 aflonilhing,  if  we  are  ignorant  of  it.  This  is 
 vifibly  the  Senfe  and  Import  of  that  paflage. 
 
 As  to  t'oth  er  Paflage,  the  manner  of  St-PauPs 
 Exprefllon  gives  us  plainly  to  underftand,  tha£ 
 theRefolution  we  ought  to  take,  of  approach- 
 ing the  Lord's  Table,  depends  upon  the  fuc- 
 cefs  of  that  previous  Examination  which  the 
 Apoftle  here  enjoins  ^  that  is,  if  we  find  our 
 felves  rightly  difpofed  we  ought  to  come,  if 
 on  the  contrary,  we  find  our  felves  under  e- 
 vil  difpolitions,  we  ought  to  forbear.  It  mufl 
 therefore  be  pofllble  for  us  to  know  by  exa- 
 mining our  felves,  how  we  are  difpofed.  And 
 
 finc^ 
 
'! 
 
 Chap.XIII.     to  take  (^/Conscience.        425 
 
 fince  our  good  Difpofitions  coiififl  in  our  be- 
 ing at  prefent  in  a  ftate  of  Grace,  we  muft  ne- 
 cefTarily  be  capable  of  knowing,  whether  wc 
 are  in  fuch  a  State. 
 
 To  conclude,  I  cannot  apprehend  how  it 
 fhould  become  impoflible  for  us  to  be  afcer- 
 tain'd  of  the  State  in  which  we  now  are.  No 
 Man  will  deny  but  that  there  is  the  wideft 
 difference  between  the  Difpofitions^Thoughts 
 and  Adions  of  thoie  who  are  engag'd  in  the 
 Slavery  of  Sin,  Nor  can  it  be  denied,  but 
 that  the  Holy  Scripture  has  exadly  mark'd 
 out  this  difference  to  us.  Why,  then,  fhould 
 we  i?ot  be  able  to  find  in  our  own  Souls  the 
 Tokens  and  Charaders  of  one  or  the  other 
 of  thefe  Eflates  ?  Why  fhould  we  not  be  able 
 to  conclude  with  Certainty,  that  we  are,  or 
 that  we  are  not,  the  Children  of  God? 
 
 Becaufe,  (fay  fome)  there  are  many  who 
 deceive  themfelves,  fancying  that  they  are 
 God's  Children,  when  they  are  not.  It  mult 
 be  owned,  that  this  is  but  too  common  iu 
 Fad,  and  that  every  Day  prefents  us  with  too 
 great  a  number  of  unhappy  Examples.  But 
 then  I  deny  the  Confequence  v/hich  they  woul4 
 draw  from  this  Fad.  The  Error  of  thofe  who 
 are  thus  deceiv'd,  can  by  no  means  ruin  the 
 Certainty  of  thofe  who  are  not  deceiv'd  ;  and 
 no  Man  could  ever  be  certain  as  to  any  Sub- 
 jed  about  which  any  Man  was  miftaken,  all 
 Certainty  muft  be  banifhed  out  of  the  World, 
 and  there  could  be  no  affurancc  of  any  thing  ^ 
 becaufe  there's  nothing  indeed,  but  what,  to 
 many  Perfons,  is  the  occalion  of  miflake. 
 
 There  are  thoufands  who  falfely  and  vain- 
 ly imagine,  that  they  are  learned,  that  they 
 are  Wife,  that  they  abound  in  Wealth,  or  iii 
 
 Repu- 
 
426  Of  the  Care  we  ought       Book  III. 
 
 Reputation  \  Does  it  hence  follow,  that  fuch 
 as  are  really  poflefs'd  of  thefe  Advantages, 
 cannot  be  fenfible  of  their  own  Happinefs? 
 
 In  like  manner,  'tis  very  poflible,  that  ma- 
 ny Perfons  may  deceive  therafelves,  in  vainly 
 imagining  that  they  are  of  the  number  of  the 
 Children  of  God  \  and  that  many  others  may 
 be  afTured  that  they  do  not  deceive  themfelves 
 in  entertaining  the  fame  Perfuafion.  The 
 former  may  very  polTibly  run  away  with  this 
 jNotion,  without  the  lealt  colour  or  grounds^ 
 The  latter,  on  the  contrary,  may  embrace  it 
 upon  the  beft  Reafons  and  Foundations  ^  and 
 fince  they  can  perceive  and  fee  thefe  Reafons, 
 Cnce  they  can  fathom  their  depth,  and  can 
 feel  their  force,  there  can  be  no  abfurdity  in 
 maintaining,  not  only  that  they  are  certain 
 of  their  own  Eftate,  but  likewife  that  they 
 know  why  they  are  thus  certain,  which  can- 
 not be  faid  of  the  former.  But  this  will  be 
 ftill  rnore  clear  and  evident,  if  we  obferve 
 after  what  particular  manner  both  the  one 
 and  the  other  conceive  luch  a  Perfuafion  ^ 
 which  I  fhall  endeavour  to  illuftrate  in  the  fol- 
 lowing Chapter. 
 
 CHAP.    XIV. 
 
 Z?fon  what  Foundations  we  ought  to  believe  that 
 we  have  made  our  Veace  with  God^  and  are  of 
 the  Number  of  his  Children.  That  it  is  not  fuf- 
 f<:ient  to  relie  wholly  on  the  infinite  extent  ofGodHs 
 Mercy .^  and  the  Efficacy  of  our  Saviour  s  Death* 
 
 HAving  feen,  by  the  Chapter  immediately 
 preceding,  that  this  Peace  of  Confcience 
 
 is 
 
Chap.  XIV.     to  take  ^/ConsciencEo  427 
 
 is  not  impofTible  to  be  poflefs'd,  it  only  re- 
 mains that  we  enquire,  how,  and  by  what 
 Method  we  may  arrive  at  fo  noble  an  Acqui- 
 Ution. 
 
 And  here  firft  of  all,  we  muft  beware  of  the 
 Error  of  thofe  who  imagine,  that  in  order  to 
 the  fettling  and  appeafing  all  their  difquiet  of 
 Confcience,  they  need  only  refled,  that  God 
 is  infinitely  Merciful,  and  that  his  Blefled  Son 
 has  by  his  precious  Death  made  a  perfed  pro- 
 piation  and  fatisfadion  for  all  our  Sins,  of 
 whatfoever  degree.  This  Conceit  on  the  one 
 jfide  is  fo  falfe  and  ridiculous,  that  we  could 
 force  believe  it  fhould  enter  into  the  Mind 
 of  Man,  did  we  not  every  Day  fee  a  multi- 
 tude of  Perfons  who  are  carried  away  with 
 the  Delufion  ^  and  on  the  other  fide  is  fo  very 
 dangerous,that  we  cannot  take  too  much  pains 
 in  laying  open  its  Abfurdity. 
 
 But  before  we  proceed  in  this  Attempt,  we 
 ought  to  obferve,  that  there's  a  great  deal  of 
 difference  between  the  faying,that  to  allay  the 
 troubles  of  Confcience,  it  is  abfolutely  necef- 
 fary  to  have  refped  to  the  Mercy  of  God, 
 and  to  the  Merit  of  his  Son  *,  and  the  affirm- 
 ing that  this  bare  refped,  or  regard,  is  fuffi- 
 cient,  and  that  nothing  elfe  is  requir'd  on  our 
 part.    The  firft  of  thefe  two  Propofitions  is 
 moft  infallibly  certain  ^  for  what  pofTibility  is 
 there  of  our  obtaining  the  leaft  eafe  and  quiet 
 of  Mind,  if  we  do  not  habitually  know,  and 
 even  adually  confider,  that  the  Divine  Mer- 
 cies are  infinite,  and  that  our  Lordjffus  Chrifi 
 has  aton'd  for  our  Sins  by  his  precious  Blood  ? 
 Can  we  be  ignorant  that  we  are  Sinners,  that 
 the  Sins  we  have  committed  deferve  the  ut- 
 moft  Punilhraent,  ai>d  that  if  God  fhould  deal 
 
 with 
 
428  Of  the  Care  we  ought         Book  III. 
 
 with  us  according  to  the  Rules  of  his  ftrift 
 and  fevere  Juftice,  he  might  ruin  and  deftroy 
 us,  might  render  us  miferable  to  all  Eternity? 
 To  releafe  our  felves  from  thefe  fo  juft  Ob- 
 jects of  our  Fear,  we  muft  ofneceflity  repofe 
 our  Spirit  upon  that  boundlefs  Mercy  of  God, 
 which  will  not  fuffer  him  to  rejedl  the  greatefb 
 of  Sinners,  provided  they  truly  repent  and 
 humbly  implore  his  Graces  and  upon  the  Sa- 
 ving-Virtue of  his  Son's  Blood,  who  has  ex^ 
 piated  all  our  Sins,  without  exception,  and 
 has  fully  and  perfeftly  fatisficd  his  Fathers  Ju- 
 ftice  for  the  Guilt  of  them  all. 
 
 But  altho'  fuch  a  Perfualion  be  abfolutely 
 neceflary,  yet  is  it  certainly  infufficient.  It 
 would,  I  confefs,  fuffice,  if  God  were  fo  mer- 
 ciful, or  rather  fo  eafie  and  indulgent,  as  to 
 extend  his  Grace  indifferently  to  all  Sinners 
 whatfoever,  even  to  the  impenitent  and  un- 
 believing, and  if  our  Saviour  had  made  fatis- 
 faftion  abfolutely  and  unconditionally  for  the 
 Sins  of  Mankind:  But  fince  all  this  is  utterly 
 falfe,  fince  there'^s  no  Man  who  believes  or  af- 
 ferts  it,  '^mct  all  Chriftians  of  all  Sedts  and 
 Denominations  agree  in  the  contrary  Judg- 
 ment, 'tis  plain  we  muft  feek  fome  additional 
 means  to  fix  and  fettle  our  felves  upon,  in  our 
 great  Affair. 
 
 It  is  the  conftant  and  univerfal  Belief  of 
 Chriftians,  that  there  is  no  referve  of  Mercy 
 for  fuch  as  obflinately  perfift  in  impenitence 
 and  incredulity.  It  rs  on  every  fide  confeft, 
 that  Faith  and  Repentance  are  two  Conditi- 
 ons abfolutely  and  indefpenfably  necellary  to 
 render  us  the  Objed  of  God's  Mercy,  and  to 
 give  us  an  Intereft  in  our  Lord's  Satisfaction  ^ 
 but  this  is  r^ot  all :  For,  fince  there  is  a  dou» 
 
 ble 
 
Chap.  XIV.     to  take  of  Conscience.        429 
 
 ble  Faith,  and  a  two-fold  Repentance,  the 
 former  either  lively  or  dead  *,  the  latter  either 
 lincere,  and  leading  to  Amendment,  or  vaia 
 and  unprofitable,  and  fuch  as  leaves  the  Sin- 
 ner under  the  Corruption  and  Slavery  of  Vice  ^ 
 it  is  farther  agreed,  that  in  order  to  our  ob- 
 taining the  remiflion  of  our  Sins,  there  is  not 
 only  a  neceflity  of  Faith  and  Repentance,  but 
 of  a  lively  Faith,  and  a  fincere  Repentance. 
 If  we  are  not  qualified  by  thefe  two  Difpofi- 
 tions;  which  indeed  are  infeparable  Compa- 
 nions, neither  the  Mercy  of  God,  nor  the  Ef- 
 ficacy of  his  Son's  Death,  nor  any  means  what- 
 foever  can  fave  us  from  perifhing,  as  they 
 have  not  faved  thofe  unhappy  Creatures,  now 
 in  Torments,  from  falling  head,-long  into  end- 
 lefs  Ruin. 
 
 Thefe  Truths  are  fo  pofitively  exprefs'd, 
 and  fo  frequently  inculcated  in  the  Holy  Scrip- 
 ture, that  if  we  acknowledge  it  for  the  Rule 
 of  Faith,  we  cannot  entertain  the  leaft  Doubt 
 concerning  them  ^  for  which  reafon,  tho'  Men 
 feem  to  be  in  the  humour  of  difputing  every 
 thing  elfe,  they  are  yet  contented  to  leave 
 this  Point  indifputable. 
 
 Wherefore,  to  afTure  our  felves  that  we 
 have  already  obtain'd  the  remiflion  of  our  Sins, 
 and  are  of  the  Number  of  God's  Children^ 
 (which  if  we  fufpect  we  cannot  be  in  poflcl^ 
 fion  of  Confcience,)  we  mufl  be  fecure  that 
 we  have  already  believed  and  repented  *,  as  to 
 afliire  our  felves  that  we  Ihall  hereafter  enjoy 
 thefe  Advantages,  we  muft  be  fecure  that  we 
 (hall  believe  and  repent  hereafter.  But  if 
 without  regard  to  fuch  Faith  and  Repentance, 
 without  examining  whether  we  do,  or  do  not, 
 poflefs  them,  we  fondly  conceive  that  we  are 
 
4JO  Of  the  Care  we  ought      Book  III. 
 
 out  of  all  danger,  and  haVe  nothing  to  fear, 
 we  voluntarily  delude  our  felves,  and  the  Er- 
 ror into  which  we  run  is  fo  grofs  and  notori- 
 ous, as  to  admit  of  no  colour  or  excufe. 
 
 CHAP.    XV. 
 
 That  eer  we  can  he  in  foffejpon  of  Peace  of  Con- 
 fcience^  we  mujt  he  of  the  JSfumher  of  GocTs 
 Children  ^  and^  farther^  mufl  be  in  a  State 
 of  Grace, 
 
 T 
 
 'HE  bare  knowledge,  therefore,  that  God 
 is  infinitely  Merciful,  and  that  our  Lord 
 has  expiated  our  Sins  by  fhedding  hisownmoft 
 precious  Blood,  is  not  fufficient  to  fettle  and 
 compofe  our  Confcience  in  lafting  Peace: 
 There  is  fomewhat  elfe  which  we  muft  have 
 neceflarily  added  to  this  Knowledge.  In  the 
 firft  place,  we  muft  have  been  truly  Juflified 
 and  Regenerated.  We  muft  have  obtained 
 the  RemilTion  of  our  Sins,  and  by  our  fincere 
 Converfion,  rendred  our  felves  living  Mem- 
 Gal.iv.6.  ^^^^  of  the  Myftical  Body  of  Jefus  Chrifl,  Be- 
 caufe  ye  are  Sons^  God  hath  fent  forth  the  Sprit  of 
 his  Son  into  Hearts^  crying  Ahha^  Father^  fays 
 St.  Taul, 
 
 Let  us  fuppofe  a  Man  to  be  ftill  detained  un- 
 der the  Slavery  and  Corruption  of  Sm^  and 
 not  to  have  been  yer  rais'd  to  the  glorious 
 Dignity  of  a  Child  of  God.  One  of  thefe  two 
 things  muft  infallibly  happen;  either  he  will 
 know  in  how  deplorable  a  State  he  is  enga- 
 ged, and  if  fo,  he  muft  live  under  continual 
 Terrors,  and  therefore  his  CovXQitViQt  can  by 
 to  means  be  faid  to  be  a:t  Peace  \  or  he  will 
 
 ^  ima:gnt 
 
Chap.  XV.     /(?^^^e  ^/Conscience.  431 
 
 imagin  his  State  to  be  quite  contrary  to  what 
 it  is,  he  will  fancy  himfelf  to  be  truly  con- 
 verted and  regenerate  ^  whence,  he  wil],con- 
 fequently,  deceive  himfelf,  and  the  Peace 
 which  he  enjoys  will  prove  a  falfe  Peace, 
 grounded  upon  a  Miftake,  and  therefore  very 
 different  from  the  true  Peace  of  God's  Chil- 
 dren, which  is  eflentially  juft  and  folid. 
 
 Nor  will  the  latter  of  my  two  Suppofitions 
 be  denied  ^  for  it  is  indeed  of  the  utmofl  evi- 
 dence and  certainty,  every  Day  prefenting  us 
 with  a  thoufand  Inftances  of  the  Cafe.  True 
 Regeneration  is  a  thing  very  rarely  to  be 
 found,  and  nothing  is  more  common  than  to 
 fee  Men  who  vainly  fancy  themfelves  to  have 
 received  it,  and  by  the  bare  ftrength  of  this 
 Fancy  poflefs  fome  kind  of  Tranquillity  and 
 Repofe. 
 
 T  he  Writings  and  Sermons  of  Divines  a- 
 bound  with  jufb  Complaints  of  this  dangerous 
 Error.  We  find  them  occafionally,  fpeaking  of 
 fuch  a  Faith  as  not  only  implies  fome  Convi- 
 diioa  of  the  Truth,  at  leait  in  part,  but  is  alfo 
 attended  with  fome  care  of  avoiding  certain 
 Sins,  and  of  pradifing  certain  Duties.  They 
 farther  exprefly  obferve,  that  Perfons  endu'd 
 with  this  Faith  have  fometafte  ofConfolati- 
 on  and  Joy  ^  which  they  ground  upon  the 
 Words  of  our  Lord,  when  defcribing  thele 
 Men  in  one  of  his  Parables,  he  affirms  that 
 they  receive  the  Word  with  Joy^  tho'  after- 
 wards they  defert  it,  on  the  fcore  of  Perfecu- 
 tions  and  other  Inconveniences  which  arife. 
 They  muft,  therefore,  be  allowed  to  have 
 fome  feeling  of  Joy,  fome  tafte  of  Gonfolati- 
 on  ^  but  whence  can  this  Joy  or  Confolation 
 fpring^  but  from  their  hope  of  efcaping  Hellj 
 
432  Of  the  Care  we  ought       Book  IIL 
 
 and  attaining  Heaven,  and  confequently  front 
 an  Imagination  with  which  they  are  poflcfs'd^ 
 that  they  are  precifely  m  fuch  an  Eftate  as  is 
 abfolutely  neceflary  to  the  acquiring  of  all 
 thefe  Advantages  ? 
 
 Our  Saviour  has  declared  itt  his  Golpel, 
 ^^  that  many  Ihall  fay  unto  him  at  the  laft  Day^ 
 Matt.  Vii.  J^oY^^  Lord^  have  we  not  prophefied  in  thy  Name^ 
 '  ^*  and  in  thy  Name  have  cafl  out  Devils^  and  in  thy 
 Name  done  many  marvellous  Works  ?  But  that 
 he  will  profefs  unto  them^  I  never  knew  you^  de- 
 fart  from  me  ye  that  work  Iniquity*  Here  we 
 have  Men  who  fancying  in  themfelves  Right 
 2tnd  Title  to  the  Glory  of  Heaven,  miferably 
 deceiv'd  themfelves  ^  becaufe,  indeed,  they 
 were  not  truly  converted  and  regenerate,  nor 
 had  ever  received  forgivenefs  of  their  Sins. 
 To  believe,  therefore,  that  we  ihall  be  faved^ 
 is  by  no  means  fufficient  to  fecure  Our  Salva- 
 tion. But  this  Belief  muft  be  founded  upon 
 Truth,  and  we  muft  be  fuch  in  reality,  as  we 
 are  in  our  own  Opinion. 
 
 Otherwife,  I  cannot  apprehend,  why  St* 
 Paul  fhould  fo  ftriclly  enjoyn  us  to  examin  and 
 prove  our  felves,  whether  we  are  in  the  Faith 
 and  whether  Jefis  Chrift  is  in  us.  If  to  be  in 
 the  Faith  implied  no  more  than  an  alTured 
 Perfuafion  that  we  fhall  hereafter  be  fo,  it 
 would  be  only  needful  to  confider,  whether 
 we  have  fuch  a  Perfuafion,  in  which  Point 
 the  leaft  Attention  or  Refledion  would  infal- 
 libly refolve  us. 
 
 Were  the  Cafe  thus,  I  fee  no  reafon  why 
 a  dead  Faith  might  not  effectually  lave  us, 
 or  why  a  true  and  lively  Faith  might  not  ht 
 feparated  from  good  Works  *,  I  fee  not  in 
 what  Senfe  we  could  underftand  thofe  Texts. 
 
 Every 
 
Chap.XII.    to  take  of  Co^^ciE^CE,  d'^^ 
 
 Every  Tree  which  hxingeth  not.  forth  <rood  Frvit  is  Matt,  WU 
 hewn  down  and  cafi  into  the  Fire  :  without  Holt-  ^\     ,.,, 
 nepno  Man  Jlmll  fee  the  Lord.     Not   every  oril  ^^  '^^^* 
 that  faith  unto  ine^  Lord^  Lord^  jliall  enter  /«f  o  Matt,  vii<,' 
 the  Kingdom  of  Heaven'^  but  he   that  doeth  the  21, 
 Will  of  my  Father  which  i6  in  Heaven,     All  thefe 
 undoubted  Truths  mull  be  accufedof  notori- 
 falfity,  if  to  think  our  felves  in  a  good  State 
 were  f eally  to  be  fo. 
 
 Upon  thefe  Confiderations  I  affirm,  that 
 the  Confeience  can  never  be  in  pofTefTion  of  a 
 folid  and  lafting  Peace,  unlefs  it  be  truly  con- 
 verted and  regenerate^  nor  is  this  yet  enough. 
 We  mull  perfill  and  perfevere  in  that  happy 
 Eilate,  to  which  by  Converfion  a  ad  Regene- 
 ration we  have  attained.  Indeed,  a  Chfld  o{ 
 God  who  has  fallen  into  fome  grievous  Sin^ 
 and  has  not  perfornl'd  all  things  neceflary  toi 
 his  riling  again  from  it,  is  very  far  from  en= 
 joying  the  Felicity  of  a  quiet  Confeience.  Oii 
 the  contrary,  I  am  perfwaded,  that  fuch  a 
 Perfbn  itiull  feel  more  violent  Commotions  of 
 Mind  than  unregenerate  Sinners.  It  is  cer- 
 tain, therefore,  that  e'er  we  can  pofTefs  andi 
 and  enjoy  this  inward  Peace  of  which  we 
 fpeak,  we  mull  not  only  be  the  Children  of 
 God,  but  we  mufl  likewife  be  in  that  blefTed 
 Condition,  which  by  fome  is  term'd  a  State 
 of  Grace,  by  others  a  prefent  aptit«de  and 
 capacity  to  enter  into  the  Kingdom  of  Hea- 
 Ten 
 
 Ee  CHA?/ 
 
43  4  Of  the  Care  vpe  ought       Book  III. 
 
 CHAP.    XVI. 
 
 'That  in  order  to  our  fojfeffmg  this  Teace  of  Cori'^ 
 
 fcience^  we  mufi  not  only  be  the  Children  ofGod^ 
 
 and  in  a  State  of  Grace ^  hut  we  mufi  likewife 
 
 know  our  [elves  to  be  foj  upon  good  and  fubflan-^ 
 
 tial  Reafons, 
 
 THO'  in  order  to  our  attaining  true  Peace 
 of  Confcience  what  has  been  now  faid 
 is  abfolutely  necelTary,  yet  we  muft  by  no 
 means  iraagin  it  to  be  fufficient  *,  there  are 
 many  Conditions  yet  behind.  We  muft  not 
 only  be  of  the  number  of  God's  Children, 
 but  we  muft  know  that  we  are  fo.  For  tho' 
 we  fhould  really  belong  to  that  number,  yet 
 if  we  are  ignorant,  or  fo  much  as  doubtful  of 
 it,  we  cannot  pretend  to  the  Peace  of  which 
 we  are  difcourfing. 
 
 x\nd  this  Cafe  is  fo  far  from  being  impofli- 
 ble,  that  'tis  what  wc  very  frequently  meet 
 with.  There  are  good  and  pious  Souls  which 
 being  truly  Regenerate,  yet  fearful  and  ftii|3i- 
 cious,  are  continually  appreheniive  of  decei- 
 ving themfelves  m  the  Opinion  of  their  own 
 Sincerity,  and  are  not,  without  the  greateft 
 pains  and  labour,  brought  to  a  rational  alTu- 
 rance,  and  delivered  from  thefe  vain  Appre- 
 Jienlions.  Kay,  there  are  thofe  who  having 
 commonly,  and  for  the  moft-  part  of  their  Life, 
 enjoy 'd  a  good  degree  of  Peace  and  Comfort, 
 find  themfelves  at  length  farpriz'd  with  fome 
 violent  Temptation,  which  dejefts  and  op-^ 
 pr^iFes  them,  and  for  fome  time  interrupts 
 the  fweetnefs  of  their  former  Tranquillity- 
 To  this  Eftate  was  Holy  David  many  times 
 reduc'd,  as  appears  from  various  Pailages  in  his 
 Pfalms,  Now 
 
Chap.  XVI.      to  take  ^/Conscience,  43  5 
 
 Now  here,  both  the  one  and  the  other  are 
 truly  God's  Children,  by  Him  acknovvledg'd 
 as  fuch,  and  honour'd  with  his  Love.  Yet  is 
 not  their  Confcience  in  a  perfect  Calm,  be- 
 caufe  they  have  not  indeed  a  right  under- 
 Handing  of  their,  own  Condition.  So  that 
 e're  we  can  be  fecure  of  Quiet  and  Repofe^ 
 we  muft  not  only  be  the  Children  of  God  in 
 reality,  but  we  muft  be  convinc'd  that  we  are 
 fo,  by  a  Itrong  and  vigorous  Perfuafion. 
 
 Nor  is  it  enough  that  this  Perfualiori  be 
 Itrong  and  vigorous.  It  niult  farther ,  be 
 wife  and  judicious,  which  it  cannot  be  unlefs 
 we  ground  it  upon  good  and  folid  Realbnso 
 For  indeed  if  there  be  any  one,  (  as  no  doubt, 
 there  are  many, )  who  being  really  a  Child  of 
 God,  believes  himfelf  fo  to  be, without  know- 
 ing why  he  believes  it,  not  having  applied 
 due  care  to  examin  whether  or  no  he  is  mi- 
 Itaken,  his  Belief  tho'  true  at  the  bottom, 
 yet  is  certainly  rafh  and  imprudent,  and  un- 
 worthy not  only  of  a  Child  of  God,  but  of  si 
 Wife  and  Confiderate  Main^ 
 
 He,  therefore,  that  pronounces  himfelf  to' 
 be  of  this  BlefTed  Number,  muft  underitanc! 
 the  true  caufe  of  his  paHlng  fo  favourable  a 
 Judgment.  He  muft  have  good  and  folid  Ar- 
 guments to  fupport  him,  and  fuch  as  take  a- 
 way  all  Doubt  and  Sufpicion.  And  then  he 
 muft  know  the  Goodnefs  and  Solidity  of  thefe 
 Arguments  \  it  being  impofllble  that  the  Cer- 
 tainty which  he  obtains  fhould  otherwife,  be 
 juft  and  reafonable. 
 
 It  will  perhaps  be  faid,  that  the  neccfury  o\ 
 Proofs  and  Reafons  is  fiiperceded  by  the  Tc- 
 Itimony  of  the  Holy  Spirit.  It 'will  be  fliid-, 
 thaj  this  Divine  Inftmctor  allures  us  of  our 
 
 E  e  i-  beirt^^ 
 
4^6  Of  the  Care  tve  ought        Book  III 
 
 being  God's  Children,  and  that  wo  ought 
 therefore,  with  a  lively  Faith  to  receive  his 
 AITurance,  without  feeking  to  build  our  Con- 
 fidence on  any  other  Support  or  Stay. 
 
 But  'tis  eafie  to  reply,  that  we  deceive  our 
 felves  if  we  imagin,  that  the  Holy  Spirit  te- 
 ilifies  our  Adoption  to  us  formally  and  expref- 
 ly,  framing  a  kind  of////  and  low  Voice  m  our 
 Hearts,  flich  as  fhall  wifper  in  fo  many  Words, 
 Tou  are  of  the  Number  of  the  Children  ofGod^ 
 We  ought  to  leave  thefe  extravagant  Conceits 
 to  the  Qiiakers,  and  other  Fanaticks.  Such 
 a  Voice  would  indeed  be  an  im media tcRevela- 
 tion,  a  dire(5t  Enthufiafm,  and  very  different 
 from  the  Methods  of  God's  dealing  with  us^ 
 fince  the  full  Eibblilhment  of  the  Gofpel. 
 
 If  the  Holy  Spirit  afflires  us  of  our  Adop- 
 tion, it  is  by  other  means.  It  is  by  having 
 Open'd  to  us  thofe  Lights  of  the  Holy  Scrip- 
 ture, by  which  we  are  to  be  guided  in  the 
 difcovery  of  this  Truth.  Iris  by  having  there 
 diftinctly  mark'd  out  the  Signs  and  Charaders 
 of  true  Adoption  *,  It  is  by  producing  the 
 like  Characters  in*  the  Souls  of  the  Faith- 
 ful. It  is  by  afTiilingand  directing  us,  and 
 preferving  us  from  Error,  when,  by  thefe 
 Tokens  and  Charaders,  we  try  and  examine 
 our  felves. 
 
 'Tis  thus  he  teache.^  us  to  know  what  we 
 trucly  are  ^  not  by  Extafies,  or  Frophetick 
 Tranfports,  not  by  immediate  Revelations, 
 or  by  Voices  form'd  m  our  hearts.  And  con- 
 feqiiently,  if  we  defire  to  underfland  our  re- 
 al Eltate,  we  muft  only  be  guided  by  thefe 
 plain  andfcnuble  Charaders  which  our  Rege- 
 neration will  always  fhew,  if  it  be  lincere. 
 
 We  muR  feek  for  thefe  Charaders  ia  our 
 
 Thoughts 
 
Chap.  XVII.     to  take  ^/Conscience.        437 
 
 Thoughts,  our  Difpofitions,  and  our  Acti- 
 ons •,  all  which  we  may  do,  without  any  long 
 train  of  reafoning,  or  any  difficulty  of  Debate. 
 
 CHAP.     XVII. 
 By  what  means  we  may  vnderftand   our  own  Con' 
 dition.     Seven  principal  Chara^ers  of  a  State  of 
 Grace* 
 
 BU  T  it  will  be  ask'd,  what  then  are  thefe 
 Marks  and  Charac'ters  of  true  Regenera- 
 tion ?  And  what  is  the  fure  and  eafy  way  by 
 which  we  may  arrive  at  fo  neceflary  a  Dilco^ 
 very  ?  I  know  no  better  than  that  which  I 
 have  already  intimated  on  feveral  Occaiions : 
 I  mean,  the  examining  our  felves  whether  we 
 pofTeft  thofe  three  Difpofitions,  the  mofl  ef- 
 fential  to  the  Children  of  God  •,  Repentance, 
 Faith,  and  Charity  \  by  Charity  underftand- 
 ing  the  Love  of  God,  and  of  our  Neighbour, 
 For  if  we  want,  I  do  not  fay  thefe  three,  but 
 any  one  of  thefe  three,  'tis  certain  we  can 
 neither  be  the  Objed  of  Gods  Love  here  on 
 Earth,  nor  the  Inheritors  of  his  Glory  in 
 Heaven. 
 
 Now  to  difcover  whether  we  are  in  pofleffi- 
 on  of  thefe  V^irtues,  we  need  only  obferve 
 whether  the  Difpofitions  which  we  perceive  ii\ 
 our  felves,  and  which  we  take  for  Repen-r 
 tance.  Faith,  and  Charity,  have  their  true 
 and  genuine  jMarks,  by  which  alone  they  are 
 to  be  diflinguifh'd,and  which  I  have  fct  down 
 in  feveral  places  of  this  Treatifc.  This  in 
 my  judgment  is  the  fhortefl,  and  at  the  fime 
 time  the  fatefl-  way  to  obtain  the^  knowledge 
 of  our  Condition. 
 
 E  e  ^>  '  But, 
 
458  Of  the  Care  we  ought       Book  III. 
 
 But  becaufe  in  explaining  the  ufe  of  this 
 Method,  and  in  applying  it  to  our  fervice, 
 it  would  be  neceffary  to  repeat  here  what 
 has  been  already  deliver'd,  which  could  not 
 but  be  tedious  and  difagreeable  to  the  Reader. 
 I  fnall  propofe  another  Method,  no  lefs  com° 
 inodious  and  eafie.  It  is  the  examining  our 
 felves  by  ^Q'^jtn  principal  Charaders,  which 
 moll  fenfibly  diftinguifh  thofe  who  are  the 
 Children  of  God,  from  thofe  who  are  not. 
 
 I.  The  firfl  Charadler,  is  that  which  our 
 Lord  has  given  us  in  thofe  known  words  of 
 MatoXie     his  Gofpel  :  Come  unto  me  aH  ye  that  Labour 
 3^"' '  and  are  heavy  Laden  ^  and  I  will  give  you   Refl„ 
 
 One  of  the  Gifts  and  BlefFings  which  we  are 
 here  encourag'd  to  hope  for,  is  undoubtedly 
 peace  of  Confcience.  This  is  moil  certainly 
 a  principal  part  of  the  Refi  which  our  Saviour 
 has  promised.  But  to  whom  does  he  promife 
 this  Refi  ?  To  thofe  xvho  labour  and  are  heavy 
 laden.  That  is,  plainly,  to  thofe  who  have  a 
 lively  fence  of  their  Spiritual  Evils,  who  com- 
 prehend the  number ,  the  heinoufnefs,  and 
 L  the  degree  of  their  Sins :  Who  fee,  as  it  were, 
 
 Hell  open'd under  their  Feet,  and  whom  this 
 Profped,with  their  jufl  apprehenfion  of  God's 
 Wrath,  cafts  into  a  good  and  falutary  dif- 
 quietude. 
 
 Thefe  happy  Griefs  and  Perplexities  of 
 Soul,  muil  neceflarily  precede  our  Converfi- 
 on  :  with  regard  to  which,  we  hear  our  Blef- 
 fed  Saviour  declaring  by  the  Mouth  of  one  of 
 Ifa.lxl.  I,  his  Prophets,  The  Lord  has  anointed  me  to  hind, 
 ■up  the  broken  hearted:  Nay,  they  ought,  in 
 feme  fenfe,  to  remain  after  our  Converfion  ^ 
 partly  that  the  forrow  which  we  ought  al- 
 ways to  feel  for  our  pall  Tranfgreifions,  and 
 
 .  partly 
 
Chap.  XVII.  to  fake  of  Co^sciETSiCE.  4^9 
 
 partly  by  the  flrong  Convidion  which  we 
 ought  to  entertain  of  our  being  irrecoverably 
 loft,  fhould  God  proceed  according  to  the 
 Rigour  of  his  Juflice,  and  Rev/ard  us  after 
 our  Doings.    'Tis  in  this  refped  that  we  are 
 tounderfland  thofe  Words  of  God  by  the 
 Prophet^  To  this  Man  will  I  look^  even  to   Z?/???  Ifa.lxvi.a* 
 that  is  poor  and  of  a  Contrite  Spirit -y  and  trem- 
 hleth  at  my  Word :  And  in  another  place,  Thus  ifa.  ivli^ 
 faith  the  high  and  lofty  One  that  inhabit eth  Eter-  15. 
 nity^  whofe  Name  is  Holy  *,  /  dwell  in    the   high 
 and  holy  Place  ^  with  him  alfo  that  is  of  an  hum- 
 hie  and  contrite  Spirit  \  to    revive    the   Spirit  of 
 the  humble^  and  to  revive  the  heart  of  the  Contrite 
 
 one. 
 
 We  ought  therefore,  to  conclude ,  that 
 neither  Atheifts,  nor  EpicureanSjnor  Deifls, 
 nor  Profane,  or  Impious  Perfons,  nor  L^fb ly, 
 thofe  who  are  pofTefs'd  with  an  extravagant- 
 ly high  Opinion  of  the  Goodnefs  and  Sancfi- 
 ty  of  their  own  Works,  can  lay  any  jufl 
 claim  to  this  true  and  happy  Peace  which  is 
 now  the  fubjed  of  our  Enquiry.  They  may 
 be  funk  in  Security,  they  may  be  grown  Stu- 
 pid and  Infenlible,  but  they  cannot  enjoy  a 
 real  Calm  and  Repofe.  This  Advantage  be- 
 longs to  thofe  alone,  who  refled  ferioully  on 
 the  greatnefs  of  their  Offences,  and  on  the 
 Miferies  which  muft  inevitably  attend  them , 
 fhould  it  not  pleafe  God  to  hide  and  cover 
 them  with  his  iafinite  Mercy. 
 
 II.  OurBlefled  Lord  has  given  us  a  fecond 
 Indication,  or  Charader  in  the  lame  Text 
 which  difcover'd  to  us  the  Firft.  It  is,  in 
 that  he  commands  thofe  who  thus  Labour  and 
 are  heavy  Laden  to  come  to  him5if  they  would 
 beRefrefh'd,  or  be  at  Reft.     Hereby  he  lets 
 
 E  e  4  us 
 
440  Of  the  Care  we  ought       Book  III^ 
 
 us  underftand  that  in  order  to  our  attain- 
 ment of  true  Peace  and  Quiet  of  Confcience^ 
 it  is  not  enough  to  be  pierc'd  with  a  deep  fenfe 
 of  our  Miferies,  it  is  not  enough  to  Mourn 
 and  Lament  them  •-,  but  we  muft  farther  feek 
 the  Remedy  of  them  in  the  Bofom  of  infinite 
 Mercy  and  Goodnefs  f,  We  muft  humbly  and 
 devoutly  implore  the  Aids  of  that  Divine 
 Phyfician,  by  whom  alone  the  Difeafes  of  our 
 Soul  can  be  cured.  Indeed,  thofe  who  ftop 
 'at  the  former  Duty  without  proceeding  to  the 
 latter,  are  fofar  from  receiving  Confolation, 
 as  to  fall  into  utter  Dejedion  and  Defpair. 
 Such  was  the  wretched  Cafe  of  Cain  and  Jw- 
 dasj  who  were  both  fenfible  of  the  greatnefs 
 of  their  Crimes,  and  of  the  Weight  of  God's 
 heavy  Difpleafure,  tho'  neither  of  them  ad- 
 drefsM  or  intreated  his  GompafRon  and  For- 
 givenefs. 
 
 And  fince  the  Divine  Mercy  is  only  offer'd 
 to  us  in   and  thro'  our  Lord,  jefu^  Chrifi^ 
 Rom.  111.  Tftjhom  God  hath  before  Ordained  to  he  a  Propitia-^ 
 ^^-  tion^  thro^ Faith  in  his  Bloody  there  being  none 
 
 Atts  iv.    other  name   under  Heaven  (riven  among  Men  , 
 1 2.  whereby  we  mufi  befaved  but  the  name  oijefus  ^ 
 
 it  is  not  fufficient  to  pray  to  God  for  his 
 Grace,  but  we  muft  pray  for  it  in  the  Name 
 of  his  Son.  We  muft  humbly  prefent  unto 
 him  our  Saviour's  moft  perfed  Satisfadion  , 
 we  muft  devoutly  beg  that  he  would  Merci- 
 fully impute  it  to  us,  and  would  make  us  feel 
 its  faving  Virtue  and  Power.  This  is  the  true 
 Method  of  reftoring  Peace  to  bur  Confcieni- 
 |lte»m.  V  ^^^')  agreeable  to  that  of  the  Apoftle,  There- 
 r.'2.  fore  being  jvjlifed  by  Faith  we  haze  Peace  with 
 Cod  thro''  our  Lord  Jefus  Chrifh^  by  whom  alfo  we 
 haie  accefs  by   Faith  into  this  Grace  wherein  rie 
 
 ftand^ 
 
Chap.XVII.  to  take  <?/ Conscience.        441 
 
 jland^  and  re  Joyce  in  hope  of  the  Glory  of  God, 
 III.  The  two  Notes  or  Charaiflers,  already 
 defcribed,  are  no  doubt  of  great  ufe  *,  yet  we 
 muft  acknowledge  this  Uie  to  be  ftill  limited 
 and  confin'd.  For  even  among  thofe  who 
 cannot  be  faid  to  enjoy  the  true  Peace  of  God's 
 Children,  there  are  very  few  who  are  not 
 convinc'd  that  without  the  Divine  Pitty  and 
 Pardon,  they  mufl  irretrievably  Perifh.  There 
 are  very  few  who  do  not  feel  fome  Grief  and 
 Remorfe  for  their  Sins  ^  very  few  who  do  not 
 feekfor  Salvation  in  Jefiu  Chrifi^  and  with 
 that  his  Satisfaction  may  be  applyed  and  im- 
 puted to  them.  Yet  ftill  they  are  by  no  means 
 the  Children  of  God,  and  by  confequence, 
 cannot  poflefs  this  Peace,  which  fo  Eflentially 
 and  infeparably  belongs  to  that  Sacred  Digni- 
 ty. We  muft,  therefore,  of  neceflity  have 
 recourfe  to  a  third  Charader. 
 
 And  this  likewife  our  BlefTed  Saviour   has  ..     ^  ^ 
 taught  us  in  his  Gofpel.     Bleffed  are  they  which 
 do  hunger  and  thirft  after  Right e on fnefs  ^  for  they 
 Jha/i  be  filled.    By  which  words  he  ii)ftructs  us 
 that  if  we  would  obtain  and  pofTefs  the   true 
 Peace  of  his  Children,  w^e  muft  not  only  put 
 up  Wifhes  and  Prayers  for  the  Remiflion  of 
 our  Sins  *,  but  we  muft  with  our  moft  earneft 
 Delire,  ftudy  and  labour  after  Jufticeand  Ho- 
 linefs.     We  muft  enter  into  the  ftrongeft  and 
 moft  ferious  Inclinations  of  leading  a  more 
 Chriftian  and  Regular  Life  for  the  future. 
 We  muft  oblige  our  felves  to  this,  and  fet  up- 
 on it  with  the  fulleft    Purpofe,  and  firmeft 
 Refolution.    Thus  we   fhall,  after  the  true 
 and  proper  manner,  apply  our  felves  to  the 
 Grace  and   Mercy  of  God,  with  Profit  and 
 Succefs.  All  other  Methods  are  vaia  and  un- 
 fruitful. .    .  There 
 
442  Of  the  Care  we  ought      Book  IIL 
 
 There  is  a  certain  way  of  flying  for  Refuge 
 to  the  Divine  Mercy,  and  to  the  Merits  of 
 our  Saviour,  which  ftands  us  in  no  ftead  ;  be- 
 caufe  indeed,  'tis  not  agreeable  to  the  Na« 
 ture  of  that  Offer  which  is  made  us  of  Grace, 
 by  the  Father,  and  of  Satisfaction  by  the  Son. 
 This  Grace,  and  this  Satisfadlion,  are  only 
 tender'd  to  us,  upon  Condition  that  we  feri- 
 oufly  and  fincerely  abandon  our  Sins.    But 
 there  are  infinite  Multitudes  who  take  them 
 in  an  abfolute  fenfe,  and   without  engaging 
 for  any  Terms  on  their  own  part.    They  be- 
 feech  God,  that  he  would  admit  them  to  Par- 
 don, aud  would  impute   to  them  his  Son's 
 Merit :  But  they  do  not  oblige  themfelves  to 
 be  more  Faithful  and  Diligent  in  his  Service, 
 than  heretofore.    They  have  no  Delign,  no 
 Intention  to  this  efFed  ^  So  that  their  Faith 
 is  in  vain,  their  Converfibn  imaginary,  and 
 by  confequence,  the  Peace  which  attends  it 
 is  by  no  means  the  Peace  of  God's  Children. 
 Pfcxxx         There  is  forgi'venefs  with  Thee^  fays  the  Pro- 
 4/      '*  phet,  addrefTmg  himfelftoGod:  But  to  what 
 end,  is  there  Forgivenefs  ?  Is  is  that  we  may 
 perfift  in  offending  him,  and  continue  to  vio- 
 late his   Law  ?  No  certainly.     It  is,  that  he 
 Luke  i.     w^y  be  feared.  He  delivers  its  out  of  the  hands  of 
 74.75.      our  Enemies^  that  we  may  ferve  him  in   Holinefs 
 and  Riahteoufnefs  all  the  days  of  our  Life,     The 
 J.  It.  111.     Qy^f^Q  of  God  that  hring-eth  Salvation  (  and  which 
 '  *    ^*     according  to  St.  Taul^  hath  appeared  unto  all 
 Men^  )  teacheth  us^  that  denying  Vngodlinefs  and 
 worldly  Lufts^  we  fhouldlive  Soberly^  Rtghteoujly 
 And  Godly ^  in  this  frefent  World. 
 
 So  that  to  have  truly  made  our  Peace  with 
 God,  and  confequently  to  alTure  our  felves 
 upon  folid  grounds  that  we  have  made  it , 
 
 it 
 
Chap.  XVII.  /(7^^/^e  ^/Conscience.  44 j 
 
 it  is  not  enough  to  feek  and  Implore  his  Mer- 
 cy, and  to  lay  hold  on  the  Merits  of  his  Son. 
 VVe  muft  oblige  our  felves  to  a  quite  different 
 courfe  of  Life  for  the  time  to  come.  We  muft 
 not  only  addrefs  and  apply  our  felves  to  Jeftu 
 Chrift^  as  our  Prieft,  and  our  Prophet,  fo  as 
 to  accept  his  Merit,  and  to  believe  what  he 
 reveals.  But  we  muft  likewife  receive  and 
 acknowledge  him  as  our  King,  and  ftrictly 
 practice  what  he  Commands. 
 
 But  this  is  not  all.  Many  there  are  who 
 entertain  fuch  a  Defign,  who  form  fuch  a  Re- 
 folution,  who  bind  themfelves  with  thefe  Pro- 
 mifes  and  Engagements, and  yet  fail  at  length 
 in  executing  and  performing.  Upon  the  firft 
 occafion  they  fall  back  again  into  their  old 
 Sins,  and  let  flip  all  the  opportunities  of 
 bringing  forth  Good  Works,  offer'd  to  them 
 by  the  Mercy  of  God.  Such  were  thofe  of 
 whom  the  Prophet  fpeaks  *,  O  Ephraim,  what  tt  r  • 
 jliall  I  do  vmo  thee?  O  judsih.  what  Jhall  I  do  7Wto 
 thee  !  for  your  Goodnefs  is  as  a  Morning  Cloudy 
 and  as  the  early  Dew  it  goeth  away.  This  im- 
 mature Goodnefs  appears  fomewhat  bright 
 and  agreeable,  but  then  it  has  no  manner  of 
 ftrength  or  folidity  \  the  flighteft  Temptati- 
 on defeats  and  difilpates  it  :  Nor  is  it  fo  near- 
 ly refembled  by  any  thing  as  by  thofe  drops 
 of  Dew,  which  in  the  Morning  may  be  taken 
 for  fo  many  melted  Pearls,  or  diflblv'd  Dia^ 
 monds,  but  which  vanifh  and  difappear  be- 
 fore the  Rifing  Sun. 
 
 Our  Lord  in  one  of  the  Parables  of  his  Gof- 
 pel,  reprefents  to  us  the  Falfe  Converlions 
 under  the  limilitude  of  Seed,  fallen  among 
 Thorns,  and  upon  ftony"  Places  ^  which  at 
 firit  fprang  up    and  put    forth,  but    being 
 
 choak'd 
 
444  Of  the  Care  we  ought        Book  III. 
 
 choak'd  by  the  Thorns  on  the  one  fide,  and 
 fcorch'd  and  witherM  by  the  Sun  on  the  o- 
 ther,  it  brought  no  Fruit  to  perfedion.  On 
 the  contrary  he  reprefents  the  nature  of  true 
 Converlion,by  the  Seed  Town  in  good  Ground, 
 and  bringing  forth  Fruit  abundantly. 
 
 Upon  the  fame  foundation  the  Wife  King 
 Prov.  declares,  that  whofo  confeffeth  and  forfaketh  his 
 xxviii.  Sim  Jhall  have  Mercy,  He  does  not  only  re- 
 quire that  wc  fhould  confefs,  or  even  hate  and 
 detefl  our  Sins  ^  He  obliges  us  abfolutely  to 
 forfake  them :  And  he  gives  us  no  promife  of 
 Mercy,  but  upon  our  compliance  with  thefe 
 Terms. 
 
 Laftly,  it  is  for  no  other  Reafon  that  St. 
 
 James  gives  US  for  the  Mark  and  Charafte- 
 
 riftick  of  true  Faith,  not  Defigns,  or  Refo- 
 
 lutions,  but  real  Works  :  Faith^  (  fays  he  ) 
 
 James  ii.  xcithout  IVbrks  is  dead, 
 
 ^^f  We  have  here,  then,  one  of  the  mofteflen- 
 
 tial  Differences  of  the  Children  of  God,  and 
 one  of  themoft  infallible  ways  to  obtain  a  cer-^ 
 tain  knowledge  whether  vv^e  our  felves  are  of 
 the  Number.  And  that  is,  to  obferve  and 
 confider,  whether  we  pay  an  exact  Obedi- 
 to  God's  Commandments.  This  is  almoft  the 
 only  Rule,  which  St.  John  propofes  in  his 
 I  To'i.  ii.  General  Epiftle.  Hereby  (  fays  he  )  voe  do  know 
 54,5.  that  we  know  him-y  if  we  keep  his  Commandments* 
 He  that  faith^  I  know  him^  and  keepeth  not  his 
 Commandments  is  a  Liar^  and  the  truth  is  not  in 
 him  :  But  whofo  keepeth  his  Word^  in  him  verily 
 ts  the  Love  of  God  perfected.  And  in  the  very 
 J^ext  Chapter  ;  Whofoever  abide th  in  him  finneth 
 not  ^  whofoe I er  finneth  hath  not  feen  him^  neither 
 known  him.  Little  Children  let  no  man  deceive, 
 you :  He  that  doeth  Riffhteoufnefs   is  Righteous^ 
 
 even 
 
Chap.  XVII.     to  take  of  Conscience.       445 
 
 91(71  as  he  is  Righteous,    He  that  committeth  Sin 
 is  of  the  Devil-y  for  the  Devil  Jinneth  from  the 
 beginning.     For  this  purpofe  the  Son  of  God  was 
 manifefiedj  that  he  might  defiroy  the   Works  of 
 the  Devil.     Whofoeier  is  born    of  God^  doth  not  j  TqJj  jjj^ 
 commit  Sin  '^  for    his   Seed    remaineth    in  him  >  6.  7,  8.  9* 
 and  he  cannot  Sin-f  becaufe  he  is  born  of  God.     In  lo, 
 this  the  Children  of  God  are  manifefiedy  and    the 
 Children  of  the    Devil  :  Whofoever     doth    not 
 Righteoufnefs  is  not  ofGod^  neither  he  that  loveth 
 not  his  Brother. 
 
 V.  Yet  there  is  fomewhat  ftill  behind.  We 
 meet  with  thofe  who,  in  fome  Ibrt,  come  up 
 to  the  Charader  laft  defcrib'd.  They  enter 
 upon  a  Refolution  of  Amendment  :  They 
 partly  perform  their  Refolution,  they  aban- 
 don mofl  of  their  old  Sins  ^  and  corred:,,out^' 
 wardly  at  leaft,  a  conliderable  number  of  De- 
 faults ^  But  they  Ihall  leave  one,  or  two  in  re^ 
 ferve,  to  which  their  Gonflitution,  their  E- 
 ducation,  or  fome  other  the  like  Principle  in- 
 clines them  more  ftrongly,  and  invincibly 
 than  to  all  befides,  and  from  which  they  have 
 not  the  Power  to  abftain.  This  they  repeat 
 till  it  turns  into  a  habit,  and  this  habit  at 
 length  becomes  a  fecond  Nature,  and  kind  of 
 Neceifity. 
 
 We  need  no  other  proof  to  fhew  that  fuch 
 Men  are  not  in  the  way  to  Heaven.  For  as  I 
 have  evinc'd  at  large  in  another  Treatife,  a- 
 ny  one  Habitual  Sin  is  an  Argument  of  thefe 
 two  things  :  Firft,  that  the  Converfion  w^hich 
 has  not  rooted  cut  this  Habit,  is  vain  and 
 unprofitable,  and  fuch  as  can  by  no  means 
 render  us  the  Children  of  God :  Secondly, 
 that  whether  this  Habit  preceded  our  Con- 
 verilon,  or  whether  it  was  form'd  fince,  it  is 
 
 at 
 
44^  Of  the  Care  m  ought      Book  lllo 
 
 at  leafl  a  manifefl  indication,  that  during  the 
 time  while  it  continues  and  fublifts,  the  Par- 
 ty cannot  be  in  a  State  of  Grace,  and  confe- 
 quently,  cannot  enjoy  true  Peace  of  Con° 
 Icience. 
 
 VI.  Thefe  five  Chapters  might  perhaps, 
 be  fufncient  *,  and  indeed  whoever  is  well 
 afllir'd  that  he  poITefTes  thefe,  may  like  wife 
 be  alTur'd,  that  he  is  truly  a  Child  of  God, 
 and  in  a  State  of  Grace.  Yet  fince  moffc  of 
 them  are  of  a  very  wide  extent,  and  may 
 feem  too  general,and  fince  the  World  abounds 
 withftrange  Illufions  in  this  refped,  it  may 
 not  be  amifs  to  add  two  others,  which  are 
 exprelly  fet  down  in  Holy  Scripture. 
 
 The  firft  is  that  which  our  Lord  has  given 
 tiiike  xiv.  us  in  his  Holy  Gofpel  :  If  any  Man  come  to  me 
 2€i  and  hate  not  his  'Father -^    and  Mother^  and  Wtfe^ 
 
 and  Children^  and  Brethren^  and  Sifters  ,  yea-^  and 
 his  own  Life  alfo^  he  cannot  he  my  Difci^le.  All 
 agree  that  by  hatred  in  this  place,  we  are 
 only  to  underftand  a  lefs  degree  of  Love.  So 
 that  what  our  Saviour,  in  thefe  words  re° 
 quires  of  us,  is,  that  we  fhould  love  himSo° 
 vereignly,  and  above  all  things  ^  that  is  to 
 fey,  that  no  Temporal  Confideration  ,  of 
 what  Order  or  what  Nature  foever,  fhould 
 prevail  with  us  to  Offend,  and  Difpleafe  him, 
 by  any  one  known  and  deliberate  Sin  ^  as  I 
 have  more  fully  explained  this  Text,  in  the 
 Second  Volume  of  my  Moral  Ejfays. 
 
 VII.  The  fecond  additional  Mark,  or  Cha- 
 racter, is  that  St.  John  lays  down  in  his  Ge- 
 
 ^  j^-^  ^    neral  Epiftle  :  We    know  that   we   have  faffed 
 t4.  15.'  from  Death  vnto  Life^  becaufe  w  e    love  the  Bre- 
 thren :  he  that  loveth  not  his  Brother  ahideth  iri 
 D9ath>  Whofoiver  haieth  his  Brother  is  a  Mur- 
 derer ^ 
 
Chap. XVIII.  ^^  ^^^e^?/ Conscience.  447 
 
 derer  *,  and  ye  know  that  no  Murderer  has  Eter^ 
 nal  Life  abiding  in  him.  This  is  too  clear  and 
 obvious  to  need  any  Explication. 
 
 CHAP.     XVIII. 
 
 The  CharaEitr  fet  down  in  the  lajl  Chapter  applied 
 to  Sinners, 
 
 THe^c  are  the  principal  Charaders  which 
 the  Scripture  affords  us,  as  the  means 
 of  difcovering  our  true  Eftate.  I  am  now 
 only  to  apply  them  to  ufe.  They  Ihew,  there- 
 fore, who  are  the  Children  of  God,  and  who 
 are  not,  but  with  a  confiderable  difference  in 
 the  manner.  The  latter  they  point  out  to  us 
 with  more  facility  and  more  certainty  than 
 the  former.  The  Reafon  is  becaufe  a  full  Con- 
 vidion  of  any  one  of  them  is  enough  to.cer- 
 tifieaMan  that  he  is  not  a  Child  of  God: 
 Whereas  to  be  well  aflur'd  that  he  is  fo,  he 
 ought  to  know  and  feel  that  he  pofTefTes  them 
 all. 
 
 Let  us  fuppofe  a  Man  to  have  a  lively  fenfe 
 of  his  own  Miferles,  but  not  to  implore  the 
 Mercy  of  God  for  their  relief;  or  while  he 
 implores  it,  not  to  have  recourfe  to  Jefus 
 Chrifl^  and  his  Merit.  Or  let  us  fuppofe,  that 
 tho'  he  applies  to  God  through  his  Beloved 
 Son,  yet  he  does  not  fo  much  as  pretend  to 
 tie  or  oblige  himfelf  to  any  performance  ; 
 or,  that,  having  engag'd  to  amend  his  Life, 
 he  does  not  execute  his  Promife  :  Let  us  fup- 
 pofe, that  while  he  executes  it  in  part,  he  yet 
 continues  enllav'd  to  fome  habitual  Sin.  A- 
 gain,  let  us  fuppofe,  that  while  he  either 
 gives  no  attention  to  any  one  of  thefe  Marks, 
 or  flatters  himfelf  as  to  the  greatelt  part  of 
 
 them; 
 
448  Of  the  Care  we  ought       Book  Ilr.. 
 
 therh',  He  certainly  knows  all  this  while  ^^ 
 that  there  is  Ibmething  which  he  prefer^ 
 to  God,  and  by  confequence,  that  he  does 
 not  love  him  Sovereignly,  or  above  all  things. 
 Let  us  fuppofe,  in  the  laft  place,  that  while 
 he  is  wholly  regardlefs  even  of  this,  he  yet 
 fully  apprehends  himfelf  to  be  out  of  Charity 
 with  any  one  of  his  Neighbours.  Each  of 
 thefe  Marks,  alone,  is  fufficient  to  convince 
 him  that  he  is  not  in  the  way  to  Heaven,  but 
 that,  without  Repentance  and  Amendment, 
 he  is  loft  beyond  Recovery. 
 
 Since,  then,  it  is  incomparably  more  eafle 
 to  examin  our  felves  by  fome  oneTeft  or 
 Characi:er ,  then  by  many  *,  it  muft  be  far 
 more  dijfficult  for  the  Children  of  God  to 
 know  thert  ovvn  Happinefs,  than  for  Sinners 
 to  know  their  own  Mifery.  Becaufe  as  1 6b- 
 ferv'd,  the  vvailt  of  any  one  Token  may  cer- 
 tifie  the  latter  of  theit  State  ^  whereas  the 
 former  canot  be  afTur'd  of  theirs,  till  they 
 have  gone  thro' the  whole  courfe,  and  tried 
 /        themfelves  upon  each  particular. 
 
 This  may  be  confirm'd  by  another  Confide- 
 ration.  It  is,  that  the  Marks  of  a  finful  State 
 are  much  more  fenfible,  and  as  I  may  fay, 
 deeper  than  thofe  of  a  State  of  Grace  :  For 
 inftance,  what  can  be  more  fenlrble,  at  leafl 
 commonly  fpeaking,  than  an  habitual  S'm  1 
 Can  he  who  relapfes  into  the  fame  fin  as  of- 
 ten as  he  finds  Occalion,  make  any  doubt 
 but  that  his  Sin  is  advanced  into  a  Habit  ? 
 But  'tis  quite  otherwife  in  refped  of  the  op- 
 poll  te  Character.  Thofe  who  are  really  exempt 
 irom  all  Habitual  Sin,cannot  yet  affure  them- 
 felves that  they  are  fo,  till  after  much  enqui- 
 ry and  reflection :  As  will  ardently  appear' 
 from  thefc  two  Remarks^  Firftr' 
 
Chap.  XVin.    to  take  ^/Conscience.      449* 
 
 Firft,  that  this  Character  implies  an  exemp- 
 tion, not  from  one,  or  two  Sins,  but  abfo- 
 lutely  from  all.  So  that  no  Man  can  ht  fure 
 that  he  has  this  Charader  in  himfelf,  unlefs 
 he  exadlly  Computes  and  Surveys  in  his 
 Mind,  all  the  Sins  of  this  order,  and  examins 
 himfclfasto  each  in  particular:  which  is  a 
 far  more  laborious  task,  than  to  join  ilTue  up- 
 on one  only,  which  may  probably  offer  it  feif 
 and  prevent  the  leafl  Enquiry.  Efpecially, 
 fincein  the  Number  of  Habitual  Sins,  there 
 ^re  fom.e  which  cannot  be  difcover'd,  but  by 
 long  and  ferious  Obfervation  :  Such  as  Pride/ 
 Envy,  Malice,  Detradion,  and  the  like. 
 
 Secondly,  that  as  to  any  one  particukr 
 Sin,  it  is  commonly  more  evident  that  a  Man 
 is  engag'd  m  it,  when  he  really  is  fo  ^  thari! 
 that  a  Man  is  exempt  from  it,  when  he  really 
 poirelles  fuchan  Exemption.  He  that  is  ha- 
 bitually engag'd  in  a  Sin,  often  relapfes  intd 
 it.  What  more  plain  and  fenfible  token  thait 
 this  ?  He  that  is  exempt  frorii  a  Sinful  Habit^ 
 may  yet  fometimes  fall  into  the  Ad:.  Who 
 can  deny  but  that  this  muft  create  fome  diffi^- 
 culty  and  trouble  in  making  a  proper  judg- 
 ment. 
 
 I  may  affiriti  the  fame  of  the  Sixth  Cha^ 
 racier.  A  Man  who  ftands  always  ready  and 
 prepar'd  for  the  CommifTion  of  certain  Sins^^ 
 may  hence  very  eafily  apprehend,  that  he  pre- 
 fers either  the  Motive,  or  the  Matter,  of  thefe 
 Sins  to  God  himfelf,  and  by  confequence,  tha!! 
 he  is  not  in  a  State  of  Grace.  But  e're  we 
 can  obtain  an  afTuranee  of  our  preferring 
 God  to  all  things,  as  we  mufl  of  necefllty  do^ 
 \{  we  would  be  lure  that  we  are  m  the  wa/ 
 to  Heaven,    we    o^^ht  to  have    a  diflinift 
 
 F  f  know- 
 
450  Ofihz  Cure  vpe  ought       Book  III* 
 
 knowledge  of  all  our  particular  Inclinations 
 and  Properties  towards  the  Creatures,  and 
 to  compare  them  one  by  one,  with  our  defire 
 of  Serving  and  Pleafing  God :  which  requires 
 fome  Application,  and  forae  Accuracy. 
 
 Kay,  we  are  much  more  aflur'd  that  we 
 prefer  fomething  elfe  to  God,  in  the  Com- 
 miflion  of  a  Sin,  than  that  we  prefer  God  to 
 fomething  elfe,  in  the  performance  of  a  good 
 Work.  The  former  Cafe  admits  of  no  doubt  : 
 "but  the  latter  may  chance  to  be  perplexed  ^ 
 becaufe  Self-love  does  fometimes  fo  artificially 
 difguifeand  conceal  it  felf,  as  to  bear  the  prin- 
 cipal part  in  an  Adion  without  once  ap- 
 ipearing  in  it. 
 
 Thus  we  find  that  the  Charaders  before  fet 
 down  are  offucha  Nature,  that  molt  Men 
 ■who  flatter  themfelves  with  a  falfe  Peace, 
 may  by  the  leaft  glance  or  refledion  upon 
 them,  evidently  difcern  themfelves  to  be  un-* 
 der  a  Miftake. 
 
 How  many  daily  Examples  do  we  fee,  of 
 thofe  who  are  deeply  engaged  and  enflav'd  in 
 Criminal  Habits,  who  very  frequently  relapfe 
 into  the  fcime  Faults  -^  who  never  think  of 
 Amendment,  or  never  think  of  it  vigoroufly 
 and  in  good  earneft  ?  How  many  are  there 
 who  unjuilly  detain  their  Neighbour's  Goods, 
 who  are  confcious  of  their  detaining  them, 
 who  have  it  ia  their  power  to  reftore  them, 
 and  yet  entertain  not  the  leaft  defign  of  actu- 
 al Reilitution  ?  How  many,  who  have  ruin'd 
 their  Brother's  Credit  and  Reputation  by  Ca- 
 lumnies, who  cannot  be  ignorant  of  what 
 they  have  done,  and  yet  who  never  propofe 
 to  repair  the  Injury,  or  to  confefs  the  Error 
 of  their  Detradion  ?  How  many,  who  having 
 '  eonceiv'd 
 
^  ——————————— .    .  ■*» 
 
 Chap.  XVIII.  /^/tf&  ^/Conscience.  4511 
 
 conceiv'd  a  mortal  hatred  againft  their  Bre- 
 thren, perfill  voluntarily  in  it,  and  let  whole 
 Years  pafs  over  their  Heads,  v/ithout  en- 
 deavouring to  fapprefs  their  Refentments  ? 
 How  many,  who  being  engag'd  in  impure  Fa- 
 miliarity, cannot  and  will  not  break  them 
 off,  by  changing  their  courfe  of  Life  ? 
 
 The  Fifth  Character,  of  thofe  but  now  re- 
 cited, without  having  recourfe  to  any  of  the 
 reft,  is  enough  to  convince  us  very  plainly, 
 that  all  thefe numerous  Sinners  are  moft  grofly 
 miftaken,  when  they  fancy  themfelves  to  be 
 in  a  State  of  Grace.  We  need  no  other  Proof, 
 that  the  Peace  which  they  feem  to  enjoy  is 
 but  a  profane  Security,  and  nothing  like  the 
 Calm  and  the  Comfort  of  God's  Children, 
 
 The  Sixth  is  enough  to  difabufe  and  unde- 
 ceive a  multitude  of  Sinful  Men,  whofe  Lulls 
 and  Pafllons,  and  Worldly  Interefts  and  En- 
 gagements are  much  ftronger  than  any  defire 
 which  they  have  to  ferve  and  pleafe  Godo 
 For  example,  thofe  who  are  ever  ready  to' 
 revenge  themfelves  when  affronted ,  or  to" 
 meet  upon  a  Duel,  w^hen  challeng'd  ^  for  fuch 
 Perfons  prefer  their  Airy  Phantom  of  falfe 
 Honour  ,  in  their  Affection,  to  the  Com-' 
 mands  of  God  \  and  therefore  cannot  love 
 him  Sovereignly,  or,  above  all  things,  as 
 they  mult  of  neceflity  do,  if  they  would  love 
 him  as  his  Children. 
 
 Thofe  who  are  refolv'd  and  determin'd  to 
 difown  the  Truth,  when  they  cannot  con- 
 fefs  it  without  expofing  themfelves  to  the 
 danger  of  lofmg  their  Life,  their  Eitate,  their 
 Eafe  and  Quiet,  and  the  like  Advantages : 
 all  thofe  who  to  gain  any  Profit,  or  to  de- 
 cline  any  Damage  j  who  to  advance  them- 
 
 F  f  2  felves 
 
452  OftheCare  m  ought       Book  III 
 
 felves  higher,  or  to  keep  themfelves  from 
 finking  lower,  aredifposr'd  toeommit  known 
 and  deliberate  Sins  :  All  thcfe  Men  may  by 
 this  Mark  alone  difcovcr  themfelves  to  be  ut- 
 terly miftaken  in  laying  any  claim  to  a  State 
 of  Grace. 
 
 I  might  proceed  to  fhew  the  fame,  in  the 
 other  Chiirafters  Aflign'd.  But  becaufe  they 
 are  obvious  to  every  on^'s  fight,  I  (hall  con- 
 tent my  felf  with  concluding  from  the  whole, 
 that  there  ate  very  few  Sinners  to  whom  one 
 Or  dther  of  thefe  Char aders  might  not  afford 
 the  means  of  knowing  their  piefent  Eftate, 
 almoft  without  any  Examination,  and  by  a 
 bare  infpedion  into  their  own  Sentiments  and 
 Coiidudt. 
 
 Yet  I  acknowledge  that  this  cannot  be  faid 
 imiverfally  and  without  exception.  I  confefs 
 there  are  fome  Sinners  who  have  need  of  a 
 little  more  Study  and  Obfei  vation,  in  order 
 to  their  knowing  themfelves.  Such  are  thofe 
 whofe  outward  b^liaviour  is  more  fair  and 
 regular  *,  particularly  thofe,  who,  according 
 to  the  Scripture  expreilion,  helieie  for  a  time ^ 
 and  in  whom  the  Word  preached,  with  the 
 concurring  Influence  of  the  Holy  Spirit,  pro- 
 duces fuch  Effects  as  feeiti  to  refemble  thofe 
 which  are  by  the  fame  Word  produced  in  l\\^ 
 Minds  of  the  truly  good  and  Pious, 
 
 Now,  fuch  Perfons  cannot  fee  the  bottonl 
 of  their  own  heart,  without  more  exad  and 
 more  laborious  Refletflions.  Yet,  if  thej 
 would  give  themfelves  the  trouble  of  fuch  Re- 
 tiedions,  it  would  not  be  difficult  for  fhern 
 to  fucceed  in  the  Delign  :  Indeed  'tis  \^ery 
 certain  that  they  are  deficient  in  moH:  of  the 
 Charaders  which  I  have  fet  down  j  the  fifth 
 
 and 
 
'  n» 
 
 Chap.  XVIII.  to  takewfCoi^sciEiiCE.        45^ 
 
 and  the  iixth  efpecially.  I  am  perfuaded, 
 that  there  is  not  one  among  all  the  Sinners 
 of  this  Tribe,  who  doe^  not  lye  under  the 
 flavery  of  fome  habitual  Sin.  But  this  I  take 
 to  be  indifputably  true,  that  there  is  not  one 
 of  them  who  does  not  prefer  fome  other  Ob- 
 jed  to  Almighty  God,  and  who  has  not  more 
 ftrong  and  violent  propenfions  than  can  be 
 equall'd  by  hisdeiire  of  plealing  theSupream 
 Being,  andof  performing  his  Commands.  In- 
 deed, the  bent  of  our  corrupted  Nature  car- 
 ries us  with  our  whole  weight  towards  the 
 Creature  *,  and  nothing  but  Sandifying  and 
 Regenerating  Grace  can  turn  us  back  agaia 
 towards  the  Creator. 
 
 It  were  to  be  wifh'd,  therefore,  th^t  the 
 Perfbns  of  whom  we  are  now  fpeaking  would 
 examine  themfelves  upon  this  foot.  They 
 could  not  certainly  be  long  in  difcovering 
 their  true  Condition.  Efpecially,  (ince  the 
 Reafons  which  they  have  to  pafs  fo  favourable 
 a  judgment  on  themfelves,  are  very  flight  and 
 fuperficial,  or  rather  are  vifibly  falfe,  and 
 incapable  of  blinding any,but  thofe  who  fludy 
 to  deceive  themfelves. 
 
 Their  Reafons  are  generally,  fuch  as  fol- 
 low. They  are  exad  in  the  outward  Fundi- 
 onsand  Offices  of  Religion  :  They  havelbme 
 kind  of  Love  and  EHeem  for  the  Speculative 
 Dodrines  v/hich  this  Religion  teaches.  They 
 defend  them  with  Heat  and  Vehemence  :  They 
 are  content  to  fuftain  fome  Lofs  and  Damage, 
 rather  than  they  will  be  obliged  to  quit  the 
 Profeffion  of  them  ^  they  have  fome  remorfe 
 for  their  pall  Sins.  They  implore  the  Di- 
 vine Mercy  and  Pardon.  They  hope  to  obtain 
 if,  thro'  the  Merit  of  Jefus  Chnfi,    Laftly , 
 
 F  f  3  they 
 
4^4.  Of  the  Care  we  ought      Book  III, 
 
 they  abftain  from  many  open  and  fcandalous 
 Vices  into  which  they  fee  others  fall  on  very 
 frequent  occafions.  Hence  they  conclude 
 themfelvesto  be  truly  of  the  Number  of  God's 
 Children,  and  doubt  not  but  that,  dying  in 
 this  State,  they  fhall  infallibly  be  fa ved. 
 
 But  neither  any  one  of  thefe  Principles  in 
 particular  nor  all  of  them  in  general,  can  af- 
 ford fuificient  grounds  for  fuch  an  Inference ; 
 they  are  alinoftall  of  them  to  be  found  in  falfe 
 Religions.  How  many  Jews  ,  Mahometans.-, 
 and  lagans  are  there,  who  perform  very  ftri- 
 ftly  what  their  Law  prefcribes?  How  many 
 are  there  of  them,  who  appear  zealous  in  the 
 defence  of  their  abfurd  Opinions?  How  ma- 
 ny, who  will  rather  dye  than  renounce  or  ab- 
 jure them  ?  How  many,  v;ho  abftain  from  a 
 great  number  of  Sins,  and  who  are  no  more 
 Extortioners^  Vnjnfl^  or  Adulterers^  than  the 
 Tharifee  in  the  Parable  ?  How  many,  whofe 
 outward  behaviour  is  full  as  honeft,  or  at  leaft 
 full  as  regular  as  that  of  true  Chriftians  ? 
 
 And  then,  as  for  the  other  particulars,  do 
 thofe  alone  who  are  true  Chriftians,  or  the 
 Children  of  God,  mourn  and  lament  the  Sins 
 of  which  their  Confciences  accufe  them  ?  Dp 
 they  alone  beg  pardon  of  God,  and  wilh  to  be 
 allow'd  a  fhare  in  the  Imputation  of  our  Sa= 
 viour's  Merits  ?  No  certainly,  all  thefe  Marks 
 are  equivocal,  and  agree  almoft  equally  to 
 thofe  who  are  th^  Children  of  God,  and  to 
 thofe  who  neither  are,  nor  perhaps  ever  will 
 be  fuch.  And  therefore,  fince  the  Perfons  of 
 whom  we  are  now  fpeaking  have  no  other 
 reafon  or  foundation  to  believe  themfelves  of 
 this  Number,  their  belief  can  be  no  other 
 |;|ian  vain  and  groundlefs. 
 
 CHAP. 
 
Chap.  XIX.    /^ /<//'e  (^/Conscience.  455 
 
 CHAP.    XIX. 
 
 The  fame  CharaFhers  applied  to  thofe  who  are  tru- 
 ly the  Children  of  God, 
 
 EKough  has  been  faid  of  thefe  Charafters, 
 with  regard  to  the  Cafe  of  fuch  as  want 
 them.  It  remains  that  we  confider  what  ufe 
 and  benefit  it  may  afford  to  fuch  as  have  them. 
 And  here,  that  we  may  be  more  diftind,  it 
 it  feems  necelfary  to  make  two  Claffes  or  Or- 
 ders of  the  latter.  The  firfl  Clafs  contains 
 thofe  in  whom  all  the  recited  Charafters  ma- 
 nifeftly  and  fenfibly  appear.  Such  are  they 
 who  have  made  the  greateft  progrefs  in  Piety, 
 and  whofe  fandilication  is  not  only  true  in 
 its  nature,  but  forward  and  well  advai^c'd  m 
 its  growth.  The  Second  confifts  of  thofe  in 
 whom  the  fame  Characters  are  more  obicure  , 
 and  more  difficult  to  be  difcover'd  :  Such  are 
 they  whofe  Regeneration  is  as  yet  weak  and 
 imperfect. 
 
 This  is  the  utmoft  difference  that  I  can  ap- 
 prehend between  thefe  two  Orders  of  Good 
 Men,  or  of  God's  Children.  For  indeed,  we 
 mufl  not  imagine  that  any  Man  can  afpire  to 
 to  fuch  a  Dignity,  in  whom  any  one  of  the 
 faid  Charadters  is  abfolutely  w^anting  \  all  are 
 indifpenfably  neceffary,  and  (  as  I  have  ob- 
 ferv'd  upon  another  Occalion,  )  the  abfence 
 of  any  one  of  the  number,  would  be  a  con- 
 vincing proof  that  we  are  not  in  the  right 
 way  to  Eternal  Happinefs.  Nay,  we  might 
 hence  conclude,  that  we  wanted  even  thofe 
 others  which  we  fancied  our  felves  to  have  : 
 For  the  greateft  part  of  them  are,  indeed,  fa 
 ftreightly  allyed  and  united  to  each  other, 
 
 F  f  4  thji 
 
^^6  Of  the  Care  we  ought       Book  111. 
 
 that  'tis  imppfllWe  t)iey  fhould  be  feparately 
 pofTeft  ^  the  Proof  of  which  would  be  eafy, 
 were  it  not  here  unnecefTary.  The  Sum  there- 
 fore, ofwhat  I  can  affirm  in  this  matter,  is, 
 that  thefe  Charaders  may  be  more  or  lefs  fen- 
 fible,  according  as  we  are  more  or  lefs  ad- 
 vanc'd  in  Goodnefs. 
 ^  '  They  who  having  made  a  confiderable  Pro- 
 ficiency, can  plainly  and  evidently  difcern  all 
 thefe  Charaders  in  the  prefent  ftate  of  their 
 Soui,  have  no  manner  of  reafon  to  be  doubt- 
 ful, or  fufpicious,  as  indeed  they  are  not. 
 They  enjoy  the  fweeter  Calm,  and  fuch  as  is 
 never,  or  very  rarely  interrupted. 
 
 As  for  thofe  of  the  other  Order,  if  they 
 don't  perceive  the  Marks  of  their  own  Adop- 
 tion, 'tis  certainly,  bccaufe  they  don't  con- 
 iider  them  with  due  Care  and  Attention  , 
 and  becaufe  they  don't  reafon  truly  and  juft- 
 iy  about  them.  So  that  what  they  ought  to 
 do  onthefe  occafions,  is,  to  redouble  their 
 pains  and  diligence,  to  be  ftill  making  ne^- 
 acquifitions,  and  to  omit  nothing  that  might 
 affift  them  in  the  difcovery  of  fo  important  a 
 Truth. 
 
 I  add,  that  they  ought  not  to  give  the 
 leaft  Ear  to  a  number  of  falfe  Reafons,  which 
 are  the  ordiAary  fprings  of  Doubts  and  Sufpi- 
 cion  in  Good.  Men.  Thefe  Reafons  are  all 
 taken  from  the  VVeaknefles  and  Defers  which 
 we  feel  in  our  felves,  and  which  indeed  are  fo 
 far  to  be  look'duponas  grievous  aiid  unhap- 
 py, as  that  they  ought  to  incline  us  to  Godly 
 Sorrov/,  but  not  to  dejedl  us,  or  to  make  us 
 doubt  of  our  Adopted  State.  They  are  really 
 ho  more  than  the  natural  confequences  of  our 
 dnSiiilh'-d  Regeneration.  Which  Work,  how 
 -•  ■'    ■    ■  great 
 
Ghap.XIX./^  take  (?/ Conscience.  457 
 
 great  and  excellent  foever,  is  never  brought 
 to  its  laft  perfedion  in  this  prefcnt  Life : 
 The  beft  of  Men,  and  moft  advanc'd  in  Ho- 
 linefs  are  not  without  their  Failings  and  In- 
 firmities ^  much  iefs  are  thofe,  who  have  but 
 lately  enter'd  on  the  Ways  of  true  Religion, 
 or  having  made  their  Entrance  long  fince, 
 have  not  gone  fo  far  in  the  Courfe  as  might 
 have  been  wifh'd. 
 
 1  he  greatefl  and  mofl  confiderable  of  thefe 
 Defefts,  are,  no  doubt,  our  Sins  :  and  yet 
 from  thefe  no  man  (we  know)  can  plead  Ex-  ,  Kings 
 emption.     There  is  no    Man  thatflnneth  n^    jviii.4<$. 
 lays  Solomon.     In   many    things  we    offend  aH  : 
 fays  St.  James.     That  Source  of  Corruption  ^'  ^^^•^•^' 
 and  Impurity,  which  we  bring  with   us  into 
 the  World,  is  never  wholly  deftroy'd,  dt  ex- 
 haufted,  but  by  Death :  Till  then  we  may 
 ftrive  againft  it,  we  may  weaken  and  abate  it, 
 but  we  cannot  abfolutely  free  our  felves  from 
 its  power.     What  St.  Pavl  has  obferv'd  will 
 for  ever  hold  good  :  The  Flejh  lufieth  againft  Gal.Y.17. 
 the  Spirit-)  and  the  Spirit  againft  the  Flejh  ^  and 
 thefe- are  contrary^  fo  that  (as  he  adds)^e  cannot 
 do  the  things  that  ye  would. 
 
 And  yet  from  thefe  Imperfections  arc 
 drawn  thofe  Arguments  which  moll  ftrongly 
 incline  us  to  doubt  of  our  Regeneration  *,  at 
 leall,  when  our  doubts  are  unjuft  and  con- 
 trary to  the  Truth  ^  for  of  fuch  alone  we  are 
 now  difcourfing.  This  will  appear  more  evi- 
 dent, if  we  take  a  particular  view  of  the  faid 
 Arguments  :  the  molt  confiderable  of  which, 
 I  Ihall  fet  down  in  the  following  Chapter.  In- 
 deed, I  propofe  not  to  give  an  account  of 
 them  all.  For  if  fo,  I  mull  have  fo  Compre- 
 hendvea  knowledge  of  them,  as  that  not  one 
 
 ihould 
 
458  Of  the  Care  we  ought       Book  III. 
 
 Ihould  efcape  my  acquaintance  :  Which  per- 
 haps no  Man  can  pretend  to  •,  and  befides 
 they  are  fo  very  numerous,  that  I  could  not 
 examine  them  all  without  engaging  my  felf 
 in  an  exceflive  length.  I  Ihall  therefore  con- 
 fine my  Enquiry  to  thofe  which  are  more 
 common  than  others,  at  leafl  which  feem  to 
 me  to  be  fb,  and  which  I  have  heard  molt  fre- 
 quently alledg'd  in  my  converfation  on  this 
 Subjed  with  Perfons  truly  ferious,  and  care- 
 ful of  their  Souls.  I  except  thofe  which  I 
 touch'd  upon  in  the  Seventh  Chapter  of  this 
 lafl  Book,  having  nothing  to  add  to  what  I 
 there  obferv'd  concerning  them. 
 
 CHAP.     XX. 
 
 The  principal  Reafons  enquired  imo^  npon  which 
 Good  Men  fometimes  doubt  the  truth  of  their 
 Regeneration. 
 
 I.  TpH  E  moft  ordinary  Reafon  which  in- 
 J.  clines  Men  to  fear  in  this  refped,  may 
 perhaps,  be  the  miftaken  nature  of  this  Fear 
 it  felf.  Many  are  wont  to  form  a  very  wrong 
 Idea  of  this  PafFion,  and  to  confider  it  dired- 
 ly  oppoiite  to  Faith  :  They  confound  the  jea- 
 loulie  and  appreheniion  which  they  have  of 
 their  not  being  truly  Converted  and  Regene- 
 rated ^  or,  their  not  pofTefTrng  a  lively  Faith, 
 and  a  fincere  Repentance,  with  that  Fear 
 and  Diffidence,  orDiftruft,  which  is  fo  cri- 
 minal m  its  Nature,  and  fo  injurious  to  the 
 Goodnefs  and  Mercy  of  God.  Now  the  lat^ 
 ter  being  very  inconfiftent  with  true  Faith, 
 they  imagine  the  form.er,  which  they  feel  in 
 
 themfelves. 
 
 / 
 
Chap.  XX.    /(7f^^e ^/Conscience,  459 
 
 themfelves,  to  have  the  fame  repugnancy. 
 And  not  being  able  to  fhake  of  this,  nor  to 
 avoid  the  feafe  of  it,  hence  very  rafhly  con- 
 clude themfelves  to  be  out  of  the  Number  of 
 true  Believers. 
 
 They  put  another  fallacy  upon  themfelves, 
 which  is  much  of  the  fame  kind  \  they  con- 
 found the  direct  Ad  of  Faith,  by  which  we 
 relie  on  Jefus  Chrifi^  as  our  Saviour  and  Re- 
 deemer, with  the  reflex  Ad  of  the  fame  Faith, 
 which  is  nothing  elfe  but  the  judgment,  or 
 perfuafion  that  we  have,  as  to  the  finccrity 
 of  the  dire^.  They  conceive  this  reflex  Ad 
 to  be  that  which  properly  juftifies  us  ^  where- 
 as indeed  it  only  chears  and  comforts  us  *,  the 
 former,  or  the  dtreil  Ad,  being  the  only  In- 
 ftrument  in  the  great  Work  of  our  Juftifica- 
 tion  before  God.  Not  being  exadly  acquaint- 
 ed with  this  diftindion,  they  imagine  that 
 the  Fear  which  they  are  in  as  to  the  truth  of 
 their  Regeneration  and  the  fincerity  of  their 
 Faith,  which  can  only  weaken  their  reflex 
 Ad,  abfolutely  deftroys  their  whole  Belief, 
 and  fo  deprives  them  of  the  incftimable  Bene- 
 fit of  Juftifiication  ,  which  includes  the  adual 
 remiffionofSins. 
 
 Now  thefe  being  fuch  Errors  as  have  been 
 throughly  and  folidly  confuted  by  Divines, 
 we  ought  to  defpife  all  apprehenfions  that 
 have  no  better  Foundation.  We  ought  to 
 alTure  our  felves  that  this  kind  of  Fear  is  no 
 way  incompatible  with  a  Regenerate  State. 
 Nay,  lamperfuaded,  thatthofe  by  whom  it 
 is  entertained,  are  much  more  advanc'd  in 
 the  way  to  Heaven,  than  the  greateft  part  of 
 thofe  who  continually  boaft  of  their  being 
 fearlefs. 
 
 The 
 
4^G  Of  the  Care  we  ought        Book  III* 
 
 The  Proceeding  of  this  latter  feems  to  me 
 a  very  evil  Sign.  It  difcovers  a  large  ftock 
 of  Pride  ^  or,  however,  agreat  defedof  Mo- 
 defty  and  Humility.  It  likewife  argues  a  ve- 
 ry mean  and  fcanty  Notion  of  the  Purity  en- 
 joy n'd  bytheGofpel.  Whereas  the  contrary 
 difpofition  ihews  Men  to  have  a  principle  of 
 Sincerity  at  the  bottom,  to  be  heartily  con- 
 cern'd  for  the  Great  Affair  of  their  Salvation, 
 and  not  wholly  ignorant  of  the  means  of  fuc- 
 ceeding  in  it.  So  that  the  caufe  of  pafling  a 
 difadvantageous  judgment  on  our  felves,  is 
 utterly  falfe  and  groundlefs,  and  we  are  much 
 in  the  wrong  if  we  fuffer  it  to  give  us  any 
 great  difturbance. 
 
 II.  I  may  fay  the  fame,  as  to  the  fear  of 
 Death.  I  have  met  with  very  many  who  fuf- 
 pefted  the  fincerity  of  their  own  Faith^  only 
 becaufe  the  thought  of  Death  was  apt  to 
 make  them  tremble  :  But  before  we  draw  a- 
 ny  fuch  Inference,  we  ought  to  well  confider 
 what  is  the  Source  and  Origine  of  this  Fear  ^ 
 if  it  arife  from  the  Affedion  to  thofe  World- 
 ly Goods  which  Death  muft  deprive  us  of, 
 it  is  highly  Criminal,  and  in  all  refpeds  un- 
 worthy of  a  Child  of  God.  If  the  ground  and 
 objeft  of  it  are  thofe  Pains,  Convullions,  and 
 pifquietudes,  which  we  conceive  to  be  the 
 jnfeparable  attendants  of  Death,  it  is  no  lefs 
 culpable  than  in  the  former  Cafe.  But  then, 
 if  it  proceed  from  our  apprehenlion  of  that 
 Divine  Judgment  which  muft  follow  the  fe- 
 paration  of  the  Soul  from  the  Body  ^  we 
 ought  to  enter  into  a  new  Enquiry,  and  con- 
 fider for  what  reafons  we  fear  the  ifllie  of  this 
 Judgment.  If 'tis  becaufe  we  are  perfuaded 
 that  the  Mercy  of  God  does  not  extend  to  the 
 
 Pardon 
 
Chap.  XX.       to  take  (/Conscience.       461 
 
 Pardon  of  our  Sins,  how  lively  and  fincere 
 foever  our  Faith  and  Repentance  approve 
 themfelves,  our  Fear  is  ftill  finful  in  a  high 
 degree,  and  is  properly  the  Fear  of  Incredu- 
 lity and  Diflruft.  On  the  contrary,  if  we  are 
 therefore  only  fearful  becaufe  we  do  not  think 
 our  Faith  and  Repentance  fufficiently  lively 
 andfincere^  this  kind  of  Fear  is  co-incident 
 with  that  which  was  defcrib'd  in  the  preced- 
 ing Article,  and  therefore,  fuch  as  ought  not 
 to  daunt  or  difcourage  us. 
 
 III.  There  are  few  Men,  not  excepting  the 
 moft  advanced  in  Piety,  who  from  time  to 
 time,  do  net  feel  certain  thoughts  riling  in 
 their  Mind,  which  if  abfolutely  confider'd 
 are  highly  finful,  but  w^hich  are  fo  far  from 
 delighting  them,  as  to  furprizethem  with  the 
 greatell  Horror,  and  to  put  them  upon  the 
 immediate  care  of  ftifling  fuch  Monfters  in 
 their  Birth.  Many  Divines  are  of  opinion, 
 that  thefe  are  meant  by  the  fiery  Darts  of  the 
 Devil ^  which  St.  Taul  fpeaks  of,  and  which 
 he  iays  ought  to  be  ^tiench'^d  with  the  Shield  of 
 Faith.  Others  take  thefn  to  be  the  natural 
 confequenccs  of  the  Union  between  the  Soul 
 «nd  Body,  and  the  necefTary  efFeds  of  certain 
 Motions  either  of  the  whole  Machine,  or 
 fome  peculiar  part  ^  but  whatever  they  areas 
 to  their  Natural  Caufes,  yet  being  involunta- 
 ry and  undeliberate,  they  have  no  manner 
 of  inconfiftency  with  true  Regeneration  :  and 
 by  confequence,  thofe  timerous  Confciences 
 which  fright  themfelves  with  them,  have  no 
 reafon  to  dofo,  provided  they  are  careful  to 
 with-hold  their  confent  from  them,  on  the 
 contrary  utterly  detefting  them,  and  ufing 
 all  diligence  for  their  immediate  fuppreflion  ; 
 
 which 
 
 k 
 
462  Of  the  Care  we  ought      Book  III. 
 
 which  we  ought  certainly  to  endeavour  with 
 bur  utmoft  Ability  ^  for  if  we  give  them  the 
 leafl;  time  to  fix  upon  our  Soul,  they  become 
 voluntary,  and  by  confequence  finful. 
 
 IV.  The  Cafe  of  Diftradion  in  Prayer  ad- 
 ttiits  of  the  fame  folution.  There's  fcarce  any 
 thing  which  creates  more  pain  and  trouble  to 
 Good  Men,  they  find  it  unconceivably  diffi- 
 cult to  avoid  all  Failings  of  this  kind.  In- 
 deed our  Mind  is  naturally  fo  light  and  vo- 
 latile, and  at  the  fame  time  has  fo  great  a  de- 
 pendance  on  the  Body,  that  after  our  utffioft 
 labour  and  endeavour,  'tis  almoft  impoiTible 
 to  compofe  it  in  a  fetled  frame  :  The  confi- 
 deration  of  which,  ought  certainly  to  fill  us 
 with  Holy  Sorrow,  and  to  make  us  afflid 
 and  humble  our  Souls  before  God.  But  then, 
 we  muft  alfo  ftrive  to  corred  this  great  infir* 
 mity,  and  to  lefFen  it  gradually,  if  we  cannot 
 wholly  fubdue  it :  However  it  ought  not  to 
 caft  us  into  Defpondency,  or  to  make  us 
 quellion  the  reality  of  our  own  Adoption  , 
 becaufe  'tis  a  failing  from  which  the  bell  and 
 holieft  of  Men  have  not  been  entirely  exempt, 
 there  being  few  of  the  Number,  who  have 
 not  complain'd  of  this  SubjedL,  and  declar'd 
 that  after  all  their  Diligence  and  Caution 
 they  were  never  able  to  attain  a  perfect  Li- 
 berty. 
 
 V.  We  are  likewife  wont  on  feveral  occa- 
 lions,  to  find  in  our  felves  certain  indifpofi- 
 tions  to  the  Ofiices  of  Piety,  which  make  us 
 come  to  them  with  'reluctance and  regret. 
 This  gives  us  a  great  deal  of  trouble  and  un- 
 eafinefs,  and  'tis  reafonabie  it  Ihould:  No- 
 thing is  more  contrary  to  the  molt  efiential 
 Gharader  of  the  Love  of  God,  which  if  once 
 
 eftablifh'd 
 
Chap.   XX.    ^^/^^e^?/ Conscience.  465 
 
 eftablifh'd  in  the  full  poflefTion  of  our  Hearts, 
 renders  this  Great  Objedt  of  our  Care  in  its 
 utmolt  extent,  agreable  and  delightful  to  us. 
 Nay  I  confefs,  if  thefe  Difgufts  continue  for 
 any  feafon,  fo  as  to  degenerate  into  a  con- 
 ftant  and  perpetual  Averfion,  this  would  be 
 a  very  bad  indication,  and  too  juft  a  reafon  to 
 pronounce  difadvantageoufly  of  our  felves. 
 But  the  cafe  is  otherwise,  when  this  happens 
 but  rarely,  and  at  fome  particular  times; 
 efpecially,  if  we  condemn  our  felves  for  it,  if 
 we  lament  our  own  XJnhappinefs,  and  con- 
 tribute all  that  we  can  towards  its  Cure  :  We 
 may  then  be  allow'd  to  grieve  and  afflid  our 
 felves  ;  but  not  to  be  terrified  above  meafure, 
 to  give  up  our  Hopes,  or  to  lay  afide  our 
 Courage.  There  are  very  few  Good  Men 
 who  have  not  experienced  the  like  Misfor- 
 tunes. 
 
 VI.  Many,  again,  are  induc'd  to  fear,  by 
 reafon  of  their  flow  advance  in  Goodnefs  :  It 
 is,  no  doubt,  elTential  to  the  true  Children 
 of  God,  to  make  a  daily  progrefs  in  this 
 Heavenly  Courfe,  and  continually  to  gain 
 new  Advantages  over  their  own  Imperfedi- 
 ons.  It  mull  therefore  be  a  very  dangerous 
 Symptom  to  go  backward  in  this  great  Work, 
 or  even  not  to  go  forward.  But  as  I  have  ob- 
 ferv'd  in  a  diftind  Treatife,  there  are  two 
 Precautions  which  ought  here  to  be  applied. 
 
 Thefirftis,  that  e're  we  proceed  to  argue 
 about  any  Fault  which  we  accufe  our  felves 
 of,  we  ought  to  be  well  afTur'd  that  we  are 
 guilty  *,  as  in  the  prefent  Cafe,  we  ought  to 
 be  very  fure  that  we  do  not  advance  in  Piety. 
 For  indeed,  'tis  poflible  we  may  gain  ground, 
 at  the  fame  time  when  we  fancy  our  felves  to 
 
 be 
 
Of  the  Care  we  ought       Book  III, 
 
 be  lofing  it ;  the  difference  between  our  pre- 
 fent  and  our  paft  Eflate  arifing  only  fronx 
 hence,  that  we  are  better  Acquainted  with 
 our  felve^  now  than  we  were  before. 
 
 Secondly,  it  ought  to  be  obferv'd,  that 
 when  we  fay,  a  Good  Man  is  always  advanc- 
 ing, wefpeak  with  regard  to  his  whole  Life^ 
 taken  in  one  view,  not  to  each  particulaf 
 Stage  and  Period  of  it  :  We  niean,  that  ^t 
 the  hour  of  Death  he  is  gone  much  farther 
 in  the  ways  of  Religion,  than  in  the  next 
 minute  after  his  Converlion  :  'Tis  true  he 
 may  fometimes  go  back  ,  but  then  he  after- 
 wards recoyers  what  he  has  loft,  and  ac- 
 quires more  than  he  pofTeft.  If  thefe  two  con- 
 liderations  were  but  duly  weigK'd,  this  oc- 
 cafion  of  Fear  would  not  be  found  altogether 
 ib  folid,  as  at  firft  it  appears.. 
 
 VII.  Again,  Men  are  difpos'd  to  be  fearful 
 and  apprehenfive,  when  they  come  to  refied 
 on.  the  great  difpropartion  between    what 
 they  do  in  order  to  their  Salvation,  and  what 
 they  fhould,   and  might  have  done.    They 
 fee  plainly  that  the  former  comes  far  ihort  of 
 the  latter  ^  and  hence  they  infer,  that  they 
 are  certainly  out  of  the  way  to  Heaven  :  But 
 this  is  no  jufl  confequence  \  for  were  it   fo,- 
 it  would  be  applicable  to  all  Men  without  ex-^ 
 ceptioil.     Let  us  take  the  Holiefl  and  mofl 
 Perfcd  among  men,  or  to  fpeak  more  pro- 
 perly,  thofe  who  approach  theneareft  to  Per- 
 fection, and  Holinefs.     Let    us  examin  the 
 fum  of  all  that  they  perform  to  pleafe  God, 
 andtofave  their  own  Souls  ^  we  Ihall  find  that 
 'tis  nothing  in  comparifon  with  what  they 
 were  able,  and  were  obliged  to  do  *,  nothing 
 anr.verable  to  thofe  great  and  indifpenfible 
 
 Engage^ 
 
Chap.  XX.    to  take  d?/ Conscience.  45^ 
 
 Engagements  which  ^rife  from  the  Mercies' 
 and  CompafTions  of  God  to  Men  ^  from  our 
 Saviour's  Death,  and  hi5  precious  Blood- 
 fhedding  for  our  Deliverance  ^  and  from  th^ 
 confederation  of  that  Happy  or  Miferable  E- 
 ternity  which  awaits  us.  This  Refledion,' 
 therefore  Ihould  excite  and  quicken  us  to  Du- 
 ty, but  it  ought  not  to  be  abus'd  into  an  oc- 
 cafion  of  dilcouragement  and  dejection. 
 
 VIII.  We  likewife  find  jufl  caufe  t6  fear,,- 
 on  account  of  our  Propenfions  to  Worldly 
 Goods,  or  in  general,  to' the  Creatures  :  Thefd 
 propenfions  being  in  a  mannef  the  only. 
 Source  of  all  Sins,  and  the  chief  occafion  of 
 Mens  final  mifcarriage  ,  it  is  very  difficult  to? 
 feel  and  apprehend  them,without  the  greateft 
 Terror.  But  then,  it  imports  us  to  confider^ 
 that  Death  alone  can  break  ofFthefe  Defires^* 
 and  that  Grace  does  no  more  than  weaken 
 them,  and  bring  them  into  fubjedtion  to  thd 
 Love  of  God.  We  muft  not  therefore  ftop 
 at  the  Convidion  which  we  may  poffibly  be 
 under,  of  our  not  being  abfolutely  delivet'd 
 from  them :  But  we  muft  make  a  juft  compa« 
 rifon  ofthem  with  our  Love  of  God,  and  our 
 defire  of  fervrog  and  pleafing  him*  We  muft 
 fee  whether  they  are  Itronger  or  \Veaker  tharj 
 this  Love  ^  if  they  are  ftronger,  wehaverea- 
 fon  to  conclude  our  felves  \vl  a  dangerous. 
 Condition  \  but  if  they  are  weaker,  and  if 
 we  find  our  felves  fo  far  able  to  conquer  them^- 
 as  not  to  offend  God  by  known  and  delibe- 
 rate Sins,  we  may  be  affur'd  that  we  arc  in  a 
 common  ftate  of  good  and  Pious  men. 
 
 IX.  Laftly,  we  are,  the  beft  of  us  apt  tc^ 
 tremble^  when  we  refled  our  paft  Behaviour ^ 
 We  find  our  felves  at  prefent  difpos'd  to  f^art 
 
 G  g  witK 
 
466  Ofihe  Care  m  ought       Book  III. 
 
 ^A7ith  all,  rather  than  offend  God.  But  we 
 thought  our  felves  heretofore, under  the  fame 
 good  difpofition  :  And  yet  the  event  prov'd 
 us  to  be  miftaken,  and  when  Temptations 
 allaulted  us  with  any  violence,  we  yielded  to 
 them.  We  conclude  that  the  fame  misfor- 
 tune may  happen  hereafter,  and  confequent- 
 iy,  that  this  inward  Teftimony  of  our  Mind 
 may  be  falfe  ^  which  cannot  but  difcompofe 
 and  interrupt  our  Tranquility. 
 
 Of  all  the  Confiderations    which  enduce 
 Good  Men  to  fufped:  the  fincerity  of  their 
 own  Converfion,  this  is  certainly  the  molt 
 prefTmg^  and  yet  'tis    as   certain    that  we 
 ought  not  to  allow  it  too  much  weight :  For 
 vve  may  happen  to  have  been  miftaken  in  the 
 firft  judgment  which  we  made  of  our  felves, 
 and  yet  not  in  the  fecond.    The  refolution 
 which  we  now  take  to  renounce  all  things  ra- 
 ther than   di-fpleafe  God ,   may  poffibly  be 
 ftronger  than   that  which  we  took  formerly; 
 and  beiides,  there's  a  great  deal  of  difference 
 between  a  lincere  Refolution,  and  an  effectual 
 one  .^    An  efFedual  Refolution  is  very  often 
 fuccefsful  ;  but  not  always  ;  Witnefs  that  of 
 St.  Feter,     The  firft ,  according  to  St.  Anftin^ 
 is  the  mark  of  Divine  Love  in  its  rife  and  be- 
 ginning ^  the  fecond,  in  its  Accomplifhment 
 and  height :  So  that  this  Reafon  which  ap- 
 pears fo  formidable,  has  indeed  no  folidity, 
 and  by  confequence,  ought  not  to  defeat  and 
 evacuate  our  Chriftian  Hopes. 
 
 Yet  we  cannot  deny  but  that  it  muft  conil- 
 derably  impair  them.  And  therefore  we 
 muft  neceitarily  have  recourfe  to  other  Helps 
 and  Remedies  :  We  muft  labour  to  render 
 this  good  Refoktion  which  we  have  taken  up, 
 
 ©f 
 
Chap.  XXI.    to  take  ^f  Conscienceo  467 
 
 of  abandoning  all  rather  than  confent  to  Sin, 
 as  flrong  and  effeclual,  as  may  be.  The  par- 
 ticular ways  and  methods  I  ihall  not  here  fet 
 down  ^  having  given  an  account  of  them  in 
 the  Second  Volume  of  my  Effays^  and  efpeci- 
 ally  in  my  Abridgment  of  Chriflian  Morals. 
 
 CHAP.       XXI. 
 
 Two  Ohj  eft  ions  againft  th?  former  Difcovrfe*  The 
 firfi  ObjeSlion  anfwerd.  The  Method  here  pro-' 
 pofed  is  not  too  long-, 
 
 FROM  the  fum  of  what  has  been  offer'd 
 it  appears  that  in  order  to  the  true  dif- 
 covery  of  our  prefent  State,  we  ought  not  td 
 pay  any  great  deference  to  the  Common  Rea- 
 ions  which  we  have  either  to  hope  or  ftar<. 
 We  ought  to  be  v/holly  guided  by  the  Cha- 
 raders  which  I  have  defcrib'd,  and  which  iri 
 my  opinion,  fupply  the  moftfolid  Arguments  j- 
 and  the  molt  fure  foundations  for  a  wife  and 
 rational  Judgment. 
 
 .  Yet  I  am  perfuaded,  that  the  method  whicK 
 I  propofe  will  not  be  fatisfadory  to  all  my 
 Readers.  Many  will  be  inclin'd  to  enfure  it, 
 as  long,  painful,  and  laborious,  and  there- 
 fore inconvenient.  It  requires  too  much  time^^ 
 too  much  Care,  too  much  Search  and  Enqui- 
 ry, to  be  agreeable  to  thofe  who  cannot  bear 
 the  leall  trouble  or  fatiegue,  who  would  have 
 every  thing  that  they  undertake  to  be  eafy  ^ 
 fuch  as  may  be  done  in  a  Moment,  and  with- 
 out any  ftrefs  of  Application. 
 
 Others  foon  perceiving  this  Method  vvil! 
 ferve  only  to  convince  them  that  they  are  not 
 ivL  the  way  to  Heaven,  and  confequently,  id 
 
 G  g  z  rob 
 
4^8  Of  the  Care  we  ought       Book  III 
 
 rob  them  of  falfe  Pdace  wliich  they  defire  for 
 ever  to  enjoy  ^  will  maintain  that  'tis  fit  for 
 nothing  but  to  fill  the  Mind  with  Scruples, 
 and  to  throw  Good  Men  into  excefTive  Frights 
 and  Terrours,  if  not  into  Defpair. 
 
 But  let  the  former  give  themfelves  the 
 trouble  to  confider  a  little  whether  there  be 
 any  reafon  in  what  they  objed.  The  way 
 whichlpropofe,  is  I  confefs,  laborious  and 
 painful  ^  tho'  perhaps  not  to  fuch  a  degree  ag 
 they  im.agine.  But  then  in  the  firft  place,  it 
 is  fure,  which  no  other  is  :  If  they  can  fhew 
 me  another  way  which  is  more  eaile,  and  at 
 the  fame  time  more  certain,  I  am  ready  to 
 defert  my  own.  But  if  there  is  no  other  thus 
 preferable  to  it,  as  I  am  perfuaded  there  is 
 not,  mull  we  not  then  of  neceffity  either  fol- 
 low this  which  I  have  pointed  oiit,  or  remain 
 under  perpetual  ignorance  and  uncertainty, 
 as  to  our  real  Ellate  ? 
 
 They  will  fay,  perlraps  there  is  another 
 method  incomparably  fhorter,  and  not  lefs 
 fure  than  that  which  I  advife.  Tliey  will  fay 
 'tis  enough  barely  to  examine  whether  we 
 have  Faith  j  becaufe  Faith,  as  the  Scripture 
 teaches,  infallibJy  puts  us  into  a  State  of 
 Grace,  and  in  the  molt  certain  manner,  con- 
 firms our  Peace  and  Reconciliation  with  God. 
 They  will  add  that  nothing  is  more  eafie  than 
 to  difcover  whether  we  have  Faith  ornot:^ 
 becaufe  all  the  Acfts  and  all  the  Motions  of  the 
 Soul  are  apprehended  in  the  fame  inltant  in 
 which  they  are  produced,  and  becaufe  St. 
 Aiift'in  has  particularly  affirm'd  that  a  Man 
 can  have  no  more  certain  knowledge  of  any 
 ihing  than  of  his  own  Faith, 
 
 But 
 
Chap.  XXI.  to  take  t^/ Conscience.  469 
 
 But  'tis  obvious  to  difccrn,  that  the  Method 
 is  neither  fhorter  than  that  which  I  propofed^ 
 nor  indeed  any  way  different  from  it.    For, 
 in  the  firft  place  it's  certain  there  is  a  two-fold 
 Faith  :  There  is  one  which  St.  James  pro-, 
 nounces  dead^  and  declares  to  be  unprofita-\ 
 ble  \  there's   another,  which    being  diredlly  \ 
 oppofite  to  this,  may  be  flyfd  lively  and  la-  V 
 lutary.    The  latter  is  that  which  St.  Paul  \ 
 terms  the  Faith  of  God'' s  Ele^.  ^^'  ^-  ^< 
 
 'Tis  eafie  indeed,  to  know  whether  we  do 
 believe,  or  do  not.  The  flighteft  refledion 
 will  fatisfie  us  in  this  point  :  and  St.  Auftin 
 meant  no  more,  when  he  affirm'd  that  a  Man 
 could  have  no  more  certain  knov/ledge  of  any 
 thing  than  of  his  own  Faith.  But  'tis  fome- 
 what  more  difficult  to  know  of  what  Order  or 
 Charader  our  Faith  is  ^  'tis  more  difficult  to 
 pronounce  whether  it  be  lively,  or  dead. 
 
 And  yet  fuch  a  difcernnient  is  abfolutely 
 neceffary.  For  'tis  certain  and  indifputable, 
 that  a  dead  Faith,  can  neither  put  us  into  a 
 State  of  Grace  here,  nor  hinder  us  from  pe- 
 rifhing  Eternally  hereafter  :  What  doth  it  pro- 
 fit my  Brethren^  faith  St.  James^  tho"  a  Ma?7^^^^^'^^^ 
 fay  he  hath  Faith^  and  have  ?iot  Works  f  can 
 Faith  fave  him  ? 
 
 So  that  if  we  would  put  this  method  in  ' 
 pradice,  we  mufl  not  flop  at  the  bare  Opi- 
 nion or  Perfualion  which  we  have  of  our  Faith. 
 We  ought  to  try  and  examine  its  Nature.  We 
 ought  to  fee  whether  it  be  Lively  or  Dead, 
 Profitable  or  Unprofitable  ^  which  I  think  is 
 not  profitable  to  be  done  in  fuch  a  manner  as 
 ihall  exclude  all  doubt,  othervvife  than  by 
 fearching  v;hether  the  Faith  which  we  per- 
 
 G  g  3  ceive 
 
470  Of  the  Care  we  ought      Book  HE* 
 
 ceiye  in  our  felves  has  thofe  Charaders  that 
 difiinguilh  a  lively  and  faving  Faith^  from  a 
 i)ead  Faith,  and  fuch  as  cannot  profit. 
 
 But  what  are  thefe  Charaders  ?  All  our  Di- 
 vines affert,  that  true  Faith  is  ever  preceded 
 by  a  lively  and  exquifite  fenfe  of  our  own  Mi- 
 fery,  and  confequently,  by  a  violent  Grief 
 and  Trouble,  which  inclines   us  humbly  to 
 betake  our  felves  to  the  mercy  of  God,  and 
 to  the  Merits  of  Jefus  Chrifi,    Again,  St.  Taut 
 ^al.  T.  6.  obferves,  that  it  worhth  by  Love.     St.  John^ 
 ^  Johai.3. 'tis  attended  with  the  keeping  of  6' Wj  Com-- 
 C  ii  V     vtandment  :  and  St.  James   tells  us ,  in  the 
 ioo  260    ftnie  fenfe,  that  Faith  without  Works  is  dead. 
 
 We  mull  therefore,  examine  our  Faith  by 
 thefe  Characters,  if  we  would  bp  rightly  ap- 
 prized of  its  Truth.  But  if  we  once  enter 
 upon  fuch  an  Examination,  where's  the  dif- 
 ference between  this  Method,  and  thefirftof 
 thofe  two  which  I  before  advanced  ?  Mine 
 was,  that  we  fhould  gain  an  aiTurance  whe- 
 ther we  w^ere  really  poiTefl  of  Faith,  Repen- 
 tance, an'cl  Charity.  And  this  which  is  pre- 
 fer'd  to  it  in  fome  Mens  judgments,  vifibly 
 imports  the  very  fame  thing.  It  confifts  firft, 
 in  being  afllird  whether  we  have  Faith,  or  not. 
 Secondiy,in  obferving  whether  we  are  touch'd 
 with  a  lively  fenfe  of  our  ownMifery,  whether 
 vve  have  recourfe  to  the  Divine  Mercy,  and 
 to  our  Saviour's  M  erits,  and  at  the  fame  time, 
 ^vhether  we  heartily  and  fincerely  renounce 
 all  Sin,  taking  up  a  fliong  Refolution  to  ferve 
 God,  and  perform  his  Commands  ^  which 
 confcitutes  the  very  EfFence  and  Perfedion  of 
 Repentance.  Laftly,  in  fearching  whether  or 
 no  we  are  endued  with  a  principle  of  Charity. 
 
 Upon 
 
Chap.  XXII.  to  take  of  ConsciE-^cE.  \       ^jj 
 
 Upon  the  whole  we  fee  this  Method  is 
 no  refped  different  from  the  firft  of  thofetJ 
 which  I  propos'd,  and  which,  at  the  bottoi 
 is  the  fame  with  the  Second  ^  at  lea  ft   therl 
 is  no  material  dillindion  between  them  :  S( 
 that  whether  we  are  detcrmin'd  by  Faith  a- 
 lone,as  the  fole  Charai^er  of  a  State  of  GraceJ 
 or  whether  we  joyn  to  it    Repentance,  and 
 Charity  ^  or,  whether  without  infilling  upon 
 thefe  three  Graces,  we  are   guided  by   the 
 feven  Charaders  which  I  have  defcrib'd  in  my 
 XVII  Chapter  ^  the  Labour  is  always  equal, 
 or  to  fpeak  more  properly,is  always  the  fame, 
 
 CHAP.     XXII. 
 
 7%e  fecond    Objeclion   a7jfwerd.  That  the    Jlfe^ 
 thod  does  not  tend  to   interrupt    the  Peace  of 
 (jood  Men^  or  to  cafl  thern  in  defpair. 
 
 THis  may  fuffice,  in  return  to  the  firfl  Ob« 
 jeftion  :  let  us  novy  proceed  to  the  Se- 
 cond. 'Tis  faid,  that  the  Method  w^hich  I 
 diredl,  is  fit  only  to  difturb  the  Peace  of 
 Good  Men,  and  to  fill  their  minds  with  a 
 thoufand  Scruples ,  or  perhaps ,  even  to 
 plunge  them  into  Defpair.  This  Objeclion 
 being  very  general  and  roving  cannot  poffi- 
 bly  be  folv'd,  unlefs  we  firlt  reduce  it  to 
 fomethiiig  more  determinate  and  particular : 
 as  I  Ihall  endeavour  to  do  in  the  following 
 Reflexions. 
 
 I.  In  the  firfl:  place,  therefore  I  could  wifli, 
 that  they  who  make  this  Exception  would 
 declare  what  they  mean  by  that  Peace,  or 
 Tranquility  of  Good  Men,  which  they  pre- 
 tend the  method  here  propofed  is  capable  of 
 
 G  g  4  dilturb- 
 
5  Of  the  Care  v^e  ought       Book  III, 
 
 idftupbing^  they  may  pofTibly  beflow  the 
 Slame  of  good  Men,  oa  thofe  whom  I  can 
 ftile  by  no  other  but  that  of  Sinners.  They 
 may  poffibly  underftand  by  that  Tranquility 
 which  they  attribute  to  them,  the  very  fame 
 which  in  my  judgment,  pafTed  for  the  molt 
 dangerous  and  fatal  Security.  If  the  Cafe 
 be  thus,  as  it  may  very  poffibly  be,  I  Ihould 
 readily  grant  that  my  m.ethod  has  a  tendency 
 to  difturb  and  interrupt  fuch  a  Peace.  But 
 then,  I  fhould  never  allow  it  to  be  the  worfe  ^ 
 on  the  contrary  I  fhould  value  it  for  this  very 
 Reafon. 
 
 However,  in  all  Equity  and  Juflice,  the 
 Ptjeclors  fhould  be  nolefsadufd  that  the  Per- 
 fons  difcompos'd  by  this  method  are  truly 
 Good  and  Pious,  than  it  is  certain  that  thf^ 
 fame  method  contains  nothing  but  Truth  ^ 
 as  indeed  there's  nothing  in  it  but  what  may 
 be  demonflrably  evinced  by  theWord  of  God. 
 
 11.  Suppoiing  the  Perfons  of  whom  they 
 fpeak  to  bp  really  and  conftantly  Good,  I 
 could  wifh  in  the  fecond  place,  they  would 
 fhew  me  how  the  method  propos'd  can  give 
 ^ny  trouble  or  diforder  to  fuch  Men :  Do 
 they  conceive  it  to  produce  this  EfFedt  of  it 
 felf,  and  according  to  its  own  Nature  *,  or 
 only  by  accident,  and  as  it  is  abufed  in  the 
 inifapplic^tipn  ? 
 
 If  the  latter  be  their  Senfe,  I  very  hearti- 
 ly joyn  with  them.  But  then,  I  would  ask 
 firfl  in  general,  whether  there  be  any  thing 
 fo  Good  and  Ufefulin  its  own  Kature,  as 
 not  to  be  fometimes  abufed?  1  would  ask, 
 y;hether  fuppofmg  theabufe  of  a  thing  Good 
 and  Ufeful  in  its  own  Nature,  to  infer  a  ne- 
 ^elTity  of  fupprefTing  and  deltroying  it^  we 
 
 ought 
 
Chap.XXII./^  /^^e  (?/ Conscience.        H73 
 
 — I 
 
 ought  not  to  abolifh  whatever  is  moft  im-  \ 
 portant  in  Nature,  in  Society,  or  in  Religi- 
 on ?  In  particular,  I  would  ask  whether  all 
 other  Methods  of  gaining  an  aflurance  of  our 
 Adoption  are  not  fubjed  to  the  like  incon- 
 veniencies  ^  and  whether  they  are  not  only 
 capable  of  Abufe,  hut  adually  abufed  by  ma- 
 ny ?  So  that  the  Objedion,  if  thus  under- 
 flood,  muft  condemn  not  only  this  Method,^ 
 but  all  Methods  in  general  ^  which  renders  it 
 abfur'd  and  ridiculous. 
 
 III.  If  they  mean  that  this  Method  is  in  its 
 own  nature  difpos'd  to  produce  fo  evil  an 
 efFed,  they  muft  of  necefiity  prete.nd  that  'tis 
 falfe,  and  that  the  Characters  which  it  makes 
 ufe  of,  arc  not  the  Gharaclers  of  God's  Chil- 
 dren. For  if  it  contain  nothing  but  what  is 
 true,  and  iftheCharaders  which  it  applies 
 do  really  belong  to  the  Children  of  God, 
 than  'tis  impofTible  thefe  pernicious  efFeds 
 fhould  follov/  from  its  Nature.  Every  Child 
 of  God  who  conceives  himfelf  not  to  be  fo,  is 
 hereby  in  an  Error,  and  no  Error  can  be  the 
 produd  of  Truth.  Ex  veris  ?jil  ni/i  verum^  fay 
 the  Logicians,  If  therefore  the  Method  pro- 
 posed contain  nothing  but  what  is  true,  it  can 
 never  deceive  thoferr/jo  apply  itasthey  ought. 
 
 But  if  they  pretend  that  'tis  ialfc,  anc/^the 
 Charaders  that  it  points  out,  and  upon  which 
 it  turns,  fallacious  \  they  mull:  give  the  Lie  to 
 the  Holy  Scripture  v;hich  direds  it,  and  to 
 the  confent  of  Divines  who  have  embraced 
 and  put  it  in  pradice. 
 
 IV.  They  will  fay  no  doubt,  th-at  they  do 
 not  cenfure  thefe  Charaders  as  fallacious  ia 
 an  affirmative  fenfe,  but  only  negatively  and 
 exclulively  tak^n.    They  will  &y,  'tis  grant- 
 ed 
 
474   '  Of  the  Care  m  ought      BookllL 
 
 ed  on  all  fides,  that  the  Perfons  in  whom  thefe 
 Charaders  appear,  are  Children  of  God : 
 But  ftill  they'll  maintain  that  many  in  whom 
 they  are  not  to  be  found,  are  yet  of  the  fame 
 happy  Denomination.  They  will  fay,  thefe 
 are  not  the  Characters  of  God's  Children  in 
 general,  but  of  one  particular  Rank  and  Or- 
 der of  his  Children,  fuch  as  are  moft  advanc'd 
 in  Piety,  or,  in  a  word,  fuch  as  approach 
 the  neareft  to  perfection. 
 
 I  believe  this  is  the  Notion  by  which  the 
 greateil  part  of  the  Objectors  are  fway'd  ^ 
 and  I  confefs  were  it  true,  they  would  have 
 reafon  to  impeach  my  Method,  as  naturally 
 tending  to  difturb  the  Peace  of  Good  Men. 
 For  if  thefe  Characters  only  agreed  to  a  fmall 
 number  of  extraordinary  Proficients  in  good- 
 nefs,  all  who  were  not  of  this  Number,  that 
 is,  the  Majority  of  true  Chriftians ,  would 
 hence  conclude  without  demur,  ,  that  they 
 are  not  in  the  way  to  Heaven  ^  which  mull 
 abfblutely  deftroy  all  the  Peace  and  Satis- 
 faction of  their  Confcience. 
 
 But  indeed,  this  Notion  is  utterly  falfe  and 
 groundlefs.  Thefe  Characters  are  not  ap- 
 propriated to  the  molt  PerfeCt  and  Accom- 
 pli/h'd  in  Holinefs  ;  they  belong  to  the  Chil- 
 dren of  God  univerfally  and  without  excep- 
 tion, as  evidently  appears  from  the  defcrip- 
 tlons  I  have  given  of  them.  Thofe  in  whom 
 they  are  wanting  deferve  not  the  Name  of 
 Weak  and  Imperfed  Chriftians  ^  they  are  re- 
 ally Sinners  Unregenerated  by  Grace,  flill 
 expos'd  to  the  Wrath  of  God,  and  going  on 
 in  the  way  that  leads  to  Deftrudtion. 
 
 For  Example,  let  us   confider  the  three 
 iaft  of  the  faid  Charafters,  which  are  the  moft 
 
 difficult 
 
Chap.  XXIL  to  ^tf^e(?/CoNsciENCE.  475 
 
 difficult  to  be  found,  and  yetthemoft  necefla- 
 ry  to  be  fought  after.  What  does  the  Ho- 
 ly Scripture  teach  us  concerning  them  ?Does 
 it  only  fay  that  thofe  who  want  them  areim- 
 perfed  Chriftians  ?  Does  it  not  exprefly  de- 
 clare, that  they  are  not  God's  Children,  that 
 they  are  not  in  the  way  to  Salvation,  that 
 they  are  irrecoverably  loft  without  a  Ipeedy 
 amendment  of  Life  ? 
 
 Has  not  St.  Taul  alTured  us,  as  to  the  fifth 
 Character  f,  that  neither  Fornicators  nor  Idola- 
 ters^ nor  AdvltererSj  nor  Vnrlghteous^  nor  ^e-^^^''*^^^ 
 liters^  jliall  enter  into  the  Kingdom  of  God  i  Has 
 not  our  Saviour  himfelf  declared  as  to  the 
 iixth,  if  any  Man  hate  not  his  Father^  and  Mo-  Xj^^yj^^ 
 ther^  and  Wife^  and  Children^  and  Brethren^  and  26, 
 Sifters^  yea^  and  his  owr^   Life  alfo  \  ( th^t  is, 
 love  them  not  m  an  inferior  and  fubordinatQ 
 degree  to  him)  he  cannot  he  his  Bifciple  ?  Has 
 not  St  John  inform'd  us,  in  relation  to  the 
 feventh,  that  whofiever  hateth  his  Brother^  or 
 even   loveth  him  not^  is  in  darlnefs^  abideth  in    t  t,  ••    - 
 ^eathf  hath  not  Eternal  Life  adidim  in  him.  J     *  'i* 
 
 Could  our  BlelFed  Lord  and  his  Apollles 
 have  explain'd  themfelves  with  more  force 
 and  ftrength,  or  more  efFeclually  have  over- 
 thrown this  vain  conception  ?  For  certainly 
 thofe  who  are  not  the  Difciples  ofjefus  Chrifi, 
 vthofe  who  fhall  not  enter  into  the  Kingdom  of 
 ^  God,  thofe  who  areinDarknefs  and  in  Death, 
 ,  thofe  who  have  not  Eternal  Life  abiding  m 
 them,  are  very  far  from  being  juftlfied,  or 
 regenerate,  or  in  a  ftate  of  Grace.    They  are 
 indeed,  vifibly  in  a  ftate  of  Sin  and  Damna- 
 tion. 
 
 But,  for  the  full  convidlion  of  thofe  who 
 ^re  unwilling  to  admit  thefe  Characters,  I 
 
 would 
 
47^  Of  the  Care  we  ought        Book  III. 
 
 would  only  defire  them  tofubftitute  others  in 
 their  ftead.    That  there  are  fome  infallible 
 Marks  to  be  given,  is  on  all  hands  allow'd'? 
 for  othervvife  Peace  of  Confcience  would  be 
 an  impoflible  pofTeflion.    'Tis  granted,  that 
 thefe  Marks  ought  on  the  one  fide,  to  agree  < 
 to  all  the  Children  of  God,  and  on  the  other 
 fide,  to  agree  to  thofe  only.    Kow,  let  fucfh 
 as  are  diflatisfied  with  mine,  propofe  others 
 of  their  own  :  Particularly,  let  them  feek 
 out  the  proper  Notes  of  diftindtion  between 
 thofe  whom  we  may  ftile  Temporary  Believers, 
 and  thofe  who  are  endued  with  a  true  juftifi- 
 ing  Faith.    I  am  perfuaded,  that  if  they  do 
 not  fall  in  with  the  fame  which  I  have  fet 
 down,  they  will  either  find  none  at  all,  or 
 fuch  as  are  too  general,  fo  as  to  extend  to  a 
 great  number  of  Sinners  ^  or  laftly,  fuch  as 
 are  too  obfcure,  which  they  will  be  oblig'd  to 
 exprefs  by  wide  and  Metaphorical  Terms, 
 abfolutely  incapable  of  producing  any  diflind 
 Ideas,  and  confequently  of  affording  any  cer- 
 tain and  determmate  Knowledge.    Let  them 
 make  the  Experiment,  I  doubt  laot  but  they'll 
 pronounce  in  my  favour. 
 
 As  for  Defpair,  I  cannot  apprehend  the 
 meaning  of  thofe,  who  would  make  that  a 
 Confequence  of  the  Method  I  have  defcribed  : 
 Men  are  properly  faid  to  defpair,  when  they 
 perceive  themfelves  under  an  impoiFibility  of 
 being  Saved.  Does  this  Method  render  any 
 Man's  Salvation  impbiTible  ?  Does  it  in  any 
 refped  infinuate,  either  that  God  is  not  al- 
 ways ready  to  embrace  with  mercy  all  thofe 
 who  fincercly  Repent  and  believe  in  his  Son  ; 
 or  that  the  Impenitent  and  Unbelievers  ought 
 not  to  be  Converted,  and  to  come  to  a  bet- 
 ter Mind  ?  Suppcfe 
 
Chap^XXIlI.   /^  r<x/&c  ^Conscience.      477 
 
 Suppofe  it  undeceives  and  difabufes  many 
 who  falfly  imagin'd  themfelves  to  be  in  the 
 way  to  Eternal  Happinefs.  Suppofe  it  con- 
 vinces them  that  they  are  in  the  way  to  De^ 
 ftrudlion  *,  as  1  confefs  'tis  very  fit  to  pro- 
 duce this  Effed :  Will  it  follow  from  hence 
 that  fuch  perfons  ought  to  be  defperate  ?  Will 
 it  not  rather  follow,  that  they  ought  to  da 
 what  they  have  fancied  themfelves  to  have 
 done  ^  that  is,  truly  and  fincerely  to  finifli 
 their  Converfion  ?  This  is  the  only  Inference 
 that  they  ought  to  draw  from  the  difcovery  j 
 the  other  is  apparently  falfe  and  irrational. 
 
 But  they  will  fay,  we  have  done  all  that 
 we  are  able,  and  how  to  do  more  we  don't 
 underftand:  They  will  fay  fo,  I  confefs;  but 
 they  will  fay  it  with  very  little  regard  to 
 Truth.  For,  on  the  contrary  'tis  cei^tain^ 
 that  neither  they  nor  any  befides,  not  even 
 the  molt  Perfect  and  Holy  perform  one  half, 
 or  perhaps  one  hundredth  part  of  that  which 
 they  were  able,  and  were  obliged  to  do. 
 
 Let  them  forbear,  therefore  to  cavil  about 
 fuch  evident  Truths,  but  rather  endeavour 
 ferioufly  to  profit  by  them,  and  to  vanquifh 
 all  the  Caufes  of  their  own  diquiet  :  as  'tis 
 certain  they  may,  by  true  Amendment  if  they 
 are  in  a  State  of  Sin,  and  by  a  more  advanc'd 
 Piety,  if  in  a  State  of  Grace. 
 
 I 
 
 CHAP.    XXIII. 
 
 7%at  the  way  of  Examination  is  highly  ujeful  a?rd 
 heneficial, 
 
 Y  what  has  been  faid  on  this  whole  Sub- 
 jed,  it  feems  to  be  clear,  that  the  way 
 
 of 
 
 B 
 
Of  the  Can  we  ought     Book  llL 
 
 of  Examination  is  very  innocent,  and  at  the 
 lame  time  very  Ufeful  and  Advantageous,  or 
 rather  abfolutely  necefTary  to  thofe,wlio  truly 
 defire  to  underftand  themfelves,  and  to  know 
 with  certainty  the  real  Eftate  of  their  own 
 Heart,  vvrithout  which  'tis  impoflible  for  them 
 to  enjoy  the  Peace  of  God's  Children.  Where- 
 fore all  thofe  who  v^ould  be  Mafters  of  fb 
 great  and  precious  a  Good,  are  obliged  to 
 apply  themfelves  to  the  ftrid  Enquiry,  and 
 to  conquer  that  natural  Repugnancy  and  A- 
 verfion  which  we  all  have  to  a  Labour  not  fo 
 uneafie  and  difagreeable,  as  it  is  falutary  and 
 beneficial. 
 
 We  ought  the  rather  to  engage  heartily  in 
 it,  becaufe  it  affords  another  very  confide- 
 irable  Advantage  befides  that  which  was  but 
 now  mentioned.  It  g;'eatly  contributes  to  our 
 Improvement  and  Progrefs  in  a  Religious 
 Courfe.  This  is  one  of  our  moft  indifpen- 
 feble  Dirties  •,  and  we  may  fay,  that  to  vouch- 
 fafe  us  the  means  of  fulfiling  it  is  the  princi- 
 pal defign  of  God's  Providence  in  permitting 
 our  abode  upon  Earth,  from  the  time  of  our 
 Converfion  to  our  Death.  'Tis  to  this  ufe 
 ihat  he  chiefly  direcls  all  the  Spiritual  and 
 Temporal  Bleflings  which  he  pours  down  up- 
 on us.  So  that  we  cannot  make  a  more  unfui- 
 table  return  to  his  Intention,  or  to  our  own 
 Obligations ,  than  by  flighting  fo  necefTary 
 and  important  a  Care. 
 
 But  what  can  be  more  proper  to  affift  and 
 expedite  this  our  Advancement  to  Goodnefs, 
 than  to  examine  with  frequency  and  diligence^ 
 the  flate  of  our  Soul  ?  This  Advancement 
 confifls  of  two  things  :  in  amending  the 
 fauhs  we  have  contrafted,  and  in  procuring 
 
 th^ 
 
Chap.  XXIII.   to  take  ^/Conscience*        479 
 
 the  Perfedions  which  we  want.  And  how 
 is  it  poflible  we  fhould  perform  either  part, 
 if  we  have  no  true  fenfe  ot  thefe  Faults,  and 
 no  juft  Idea  of  thefe  Perfections  ^  Much  lefs^if . 
 we  will  not  be  perfuaded  that  we  are  guilty 
 of  the  former,  orthatweftand  in  need  of 
 the  latter  ?  And  how  can  we  be  thus  perfua- 
 ded, if  we  never  enquire,  or  look  into,  our 
 felves  ? 
 
 There  are  I  confefs,  fome  Faults  which  pre- 
 vent our  fearch,  aud  which  it  feems  impofli- 
 ble  they  who  have  the  meaneft  Capacity,  or 
 the  greatell  Avocations  fhould  not  difcern 
 at  firft  view.  But  befides  that  felf-love  may 
 very  much  diminifh  thefe,  and  hinder  us  from 
 feeing  them  in  their  proper  magnitude  5  there 
 are  a  great  number  of  others  more  retir'd 
 and  fecret,  and  not  to  be  difcover'd  but  by 
 long  and  ferious  Refledion  :  Nay^  I  am  per- 
 fuaded there  are  very  many  which  efcape  the 
 mofl  diligent  Scrutiny,  and  the  fevereft  Tri- 
 al. According  to  that  remarkable  Text  of  a 
 Great  Prophet,  The  heart  is  deceitful  above  all  Jer.  xtrit^ 
 thin(rs^  a?id  defperately  wicked-^  who  can  hiow  it  /*  9« 
 
 It  is  only  therefore,  by  the  clofeft  Study, 
 the  niceil  Obfervation,  and  the  moll  curious 
 Infpec!ion,  it  is  only  by  fearching  with  care, 
 into  our  moft  fecret  Thoughts,  and  by  en- 
 deavouring to  find  out  the  true  principles 
 and  motives  of  all  our  Anions  that  we  can 
 hope  to  attain^  in  any  meafure  the  know- 
 ledge of  our  felves.  With  this  Care  we  fhall 
 much  lefs  underfland  that  which  pafTes  with- 
 in us,  than  that  which  is  done  without  us  : 
 and  fhall  live  perpetually  ftrangers  to  our 
 Own  real  Condition,  that  is,  to  the  thing 
 of  the  World,  which  it  import?  us  to  be  beft 
 acquainted  with,  It. 
 
480  Of  the  Care  xi>e  oughts  &G.     Book  III, 
 
 It  is  by  this  means  that  we  may  diicover 
 our  Imperfedions  ^  and  having  made  the 
 Difcovery,  may  with  eafe  apply  the  Cure. 
 So  that  I  may  conclude  with  intreating  my 
 Readers,  as  they  tender  their  own  Eternal 
 Happincfs,  to  apply  themfelves  as  frequent- 
 ly as  pollible  to  this  neceflary  Task,  and  firm- 
 ly to  believe  that  they  can  undertake  nothing 
 cither  with  greater  juftice  and  reafon,  or 
 with  more  folid  Benefit  and  Ufe. 
 
 F I  Nt  :^. 
 
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