SERM.

There is no Need to add any Thing to II. this Scripture Proof; especially after what

has been offer'd at the Beginning of this Discourse, by way of Recapitulation and Connexion of Argument with my former. I fhall therefore apply the reft of the Time to answer, what I forefee may be opposed to our Conclufion; and withal introduce fome of the Cautions neceffary to prevent wrong Inferences from it.

The first Difficulty may be propofed thus : If for the Avoiding great Hardships or Mischiefs, the external and auxiliary Duties and Services may be intermitted; how comes it to pass that we find Daniel in the Lyon's Den upon one of those Points; and fo many glorious Confeffors and Martyrs, after his Example, expofing themselves to every Cruelty rather than for fake their affembling together for publick Worfhip and Service? I reply; that the Circumstances must often determine the Nature of the Action; and in the Circumftances that Prophet and those Saints found themselves, the total Forbearing fuch outward Services, had been, in the Account of Mankind (not what of itself

itself it imports, but) a Difowning of their SERM. whole Religion, as effectual, as if they II. had abjur'd it in plain Words. But our publick Adherence to the Truth of God and his Obedience is utterly indifpenfable and abfolutely neceffary for ourselves and others: It is Religion ITSELF. Therefore, if Tyrants or Perfecutors would oblige us to omit the leaft Article of Religious Obi servance, as a Token of our Apoftacy; or, if any fuch Omiffion is univerfally conftrued a Declaration of the fame; we can at no Rate yield to do it. The Thing has changed its Nature. Custom and Con fent, which gives Meaning to Language, does the fame to Actions: And fo a Liberty, which (otherwife) had been lawful on a lefs Neceffity, comes now to be the greateft Crime, when it fignifies no lefs, than if it were pronounced or written, I am no Believer.

Secondly, It will be objected, that this Principle goes great Lengths, and, particularly, enters into Matters both of Ec clefiaftical and Civil Government, either directly, or by an unavoidable Parity of Reafon; and that therefore the Confe E 2 quence

SERM. quence of allowing every Man to judge II. and dispense for himself in these Things is intolerable, In Answer to which, in the first Place, I acknowledge the large Extent and Use of this Principle; and likewife the poffible, nay common Abuse of it, But the Abuse or perverting of a Doctrine is fo far from a Proof of its Falsehood, that it is not fo much as any Sign of it. For confidering Men tell us, that most of the abfurdeft Notions and corrupteft Morals owe themselves to the Misapplication of found and noble Principles. How indeed fhould Men mislead themselves or others, if they did not fet out with fomething of Truth, and univerfal Efteem?

But let us come nearer the Particularity of this Objection, the Inconvenience of private Powers for Difpenfing; which may likewife be extended to any difpenfing with Rules at all by a lefs Authority than that which made them. And to avoid Mistakes we fay previously, that no Abrogation or Annulling is intended or inferr'd by this Argument, but a Relaxation alone in fingle Inftances, proportion'd to the Exigence and Duration of each Neceffity.

Then

Then with regard to the Abfurdity al- SERM. ledg'd, of a lower Authority than the II. Legislative itself difpenfing with Laws, as in our Cafe Human with Divine; I muft repeat what I have already intimated, that thefe Liberties ftand upon no other Bottom than the declared Will of God himfelf the Legiflator; and the Exercife of them is vested in us merely by a derived Authority and Commiffion from him; sọ that the Honour of his Laws can suffer no Diminution this Way, feeing the Indulgence to Mankind, for their difpenfing with fome of them, is alfo itself one of his Laws. But laftly, great Inconveniences, fay they, will arife from granting fuch an Allowance of each Man's judging for himself; and it might be enough to fay again, that, where it is well ufed, none will; and that as great or greater must be the Effect of denying it. But farther, if libertine or feditious Spirits pretend to justify themselves upon this Prin ciple; What then? Does it justify them? No, that cannot be faid; for they use it not with a good Confcience; but plead falfe Neceffities, or take Liberties that bear

SERM. no reasonable Proportion to the True. II. Still, it ferves to colour their Proceedings; which must be admitted; and is indeed a Token of its Truth, rather than an Objection. And if it be made an Occasion of their deceiving themselves as well as others, there is nothing in it extraordinary. The whole Scheme of Religion and Morality is full of Points liable to Mifconftruction; and no Wonder, fince the present State is not form'd for Certainty, but Tryal. Accordingly, in fuch Matters our Diligence and Sincerity pass their Probation; and Men muft judge unprejudicedly at their Peril. Private Judg

ment occafions infinite Errors and Calamities in the World; it is true: And yet it fhews no more, than that the weak and corrupt Nature of Man occafions them. And can that be helped? Mankind is made up of Particulars; every one of which must be govern'd by his own Judgment, (which is private) or by none at all. For Example; a Man embracés Religion itself, either because he finds it reasonable to believe the particular Inducements to it, which he understands through