A gentleman's religion in three parts : the 1st contains the principles of natural religion, the 2d. and 3d. the doctrins of Christianity both as to faith and practice : with an appendix wherein it is proved that nothing contrary to our reason can possibly be the object of our belief, but that it is no just exception against some of the doctrins of Christianity that they are above our reason.

A Gentleman's Religion. (Book 3)

PART III. (Book 3)

1. ALL the Commands of God, and conse∣quently all the Duties of a Christian, are reducible to these Two; viz. To abstain from that which is evil, and to do that which is good, according to his ability. Those actions I call good, which either are eternally agreeable unto the nature, circumstances and mu∣tual relations of Persons and

Things, and therefore for e∣ver to be approved of by eve∣ry impartial rational Being (as I have said Part 2. §. 18.) for which we must appeal to every mans Reason (as we do to his Eyes, without any o∣ther Demonstration, to prove that the Sun shines) or else are expresly commanded by God, of his own positive will and pleasure (to whom, as being his Creatures, we all owe an intire Obedience) for which we must have our re∣course to the Holy Scriptures of the New Testament only; all the positive Institutions and Ordinances of the Mosaick Law, which were given by God to the People of Israel, being abrogated, and the Ob∣ligation

of them annulled by our Saviour Christ; Altho the moral part of it, which con∣tains the Precepts and Rules of eternal good and evil, and wherein the very life and soul of that Law consisted, be not only abetted and confirmed, but also very much improved by him. And such actions as are contrary to good, that is to say, either disagreeable to the nature and circumstances of Things and Persons, or else positively forbidden by God; I call evil. I am indeed of opinion, that in the Holy Scriptures we have not only the positive Commands of God, whereby some things, which otherwise would have been indifferent, are enjoyned

or forbidden; but also, either in particular, or at least in ge∣neral, a sufficient account of all those actions which are eternally good or evil, and therefore to be done or avoid∣ed by us; And this designed by Almighty God for the di∣rection and instruction of those Men, who have not ability to dive into, and discover those things by the strength of their Reason. And therefore, in order to describe the whole Duty of a Christian, it might be enough for me to collect the Precepts and Prohibitions which God has given us in his Word, and to vouch no other Authority or reason, but his Will for them. But because every mans Duty will pro∣bably

make the greater impres∣sion upon his mind, when he is satisfied, as to the reason∣ableness of it, as well as con∣vinced of its obligation; I shall endeavour, as I proceed, first to infer as much of our Duty as I can, from the na∣ture and circumstances of Things and Persons; and then to superadd, where there is occasion, what God has posi∣tively ordained and command∣ed as to any point; And this with the same conciseness that I have observed in my Second Part, neither enlarging upon those Arguments, nor recit∣ing those Texts of Scripture, which I suppose my Reader to be able to call to mind up∣on the least hint of them,

2. To begin then: Since God is the most perfect and excel∣lent Being in Himself; and so loving and beneficent to Us, It follows, that we ought to love him in the highest de∣gree that possibly we can; And true and compleat Love, as it is an act of one person exerted towards another, as its object, consists in an unseigned desire, First, of always doing what may be truly grateful and ac∣ceptable to the person be∣loved; and Secondly, of en∣joying and being with him as much as may be. The more ardent and zealous we are in our love to God, the better undoubtedly it is; And we should strive to engage our Affections, as well as our Rea∣son

and our Will, unto him from whom we have received all things: But yet this Love is not to be measured, or judged of, by the earnestness of those suddain motions, which sometimes may arise within us, upon the contem∣plation of God's Excellency and Goodness; because to be thus Passionately affected is not wholly in our Power; and somtimes least so, when we most earnestly desire it. But the true and certain way of judging whether we love God, or not, is by examining whe∣ther we are stedfast in our Re∣solutions, and accordingly di∣ligent in our Endeavours, con∣stantly to obey him, and keep all his Commandments;

which is the only way to please, and consequently to enjoy and for ever be with him: And where the Love of God is thus firmly rooted in the Will, and brings forth plenty of Fruit in the life and actions, it is certainly never∣theless acceptable to him, al∣tho it does not so passionately move our Affections as we could wish or desire: And as all the Duties which we owe unto Almighty God, are de∣rived from, and do depend upon that, of loving of him; or rather indeed are contained in it, so is it very evident, that they are all to be judged of by the same forementioned Rule; that is to say, not so much by the strength of an in∣ward

Impulse upon the Mind (which is a thing not under our Command) as by the steady agreeableness of our Will and Actions, unto all such Principles, as are right and good.

3. Since God is the most excellent and perfect, and con∣sequently the most worthy, of all Beings, that are, or can be; from hence it will follow, that we ought to honour him with the greatest Honour that may be. Now to honour any person is, in other words, in∣wardly to esteem, and out∣wardly to shew our Respect to him. Our inward Esteem of God consists in a due Ac∣knowledgment of his Being and Attributes; and our out∣ward

Respect to him, is to be shewn, as well by abstaining from all actions which may savour of any Neglect or Ir∣reverence towards him, as by performing all such as may appear to be suitable, both to his own Excellency and our Dependence upon him.

4. Since God is present in all places, and knows all, e∣ven the most secret things; and therefore cannot possibly be deceived, or imposed on; We should, on this considerati∣on, be very watchful and care∣ful, upon all occasions, how we behave our selves in his Pre∣sence: And, methinks, it is a most shameful and deplorable thing, that Men commonly scruple, not to do those things

in the sight of God, which they would be afraid, or a∣shamed it should be known, or even suspected, of them, by Men like themselves.

5. Since God is most true; from hence it will follow, that we ought to believe what soever he says or makes known, how im∣probable soever otherwise it might seem to us. But the true estimate of such belief is not to be made by the clearness and strength of our specula∣tive Assent unto those Truths, which he has proposed to our Understanding (for to receive a Truth without any Doubts or Scruples, which sometimes do unaccountably force them∣selves upon us, even in the clearest cases, is not always in

our power) But rather by the constant suitableness of ourlives unto the profession of such Doctrines as we receive and own. And he who has but a weak Faith, and yet leads a good life, altho he is not qualified for doubtful Dispu∣tations, is nevertheless a true Believer; because his Belief answers the main end and de∣sign of the Gospel; which I have shewn to be Virtue and Morality, Part 1. §. 42. Nor can there (for example) be a better Evidence, that a man does really and sufficiently Believe the Truth of a life to come, than when he is indu∣strious and diligent in prepar∣ing for it; whatever Doubts or Scruples he may have, in

point of Speculation, about it.

6. Since God's Power is in∣finite, and his Authority un∣controlable; it follows, that we ought to fear him (and so much the more, because of our natural propensity to sin) be∣cause he has it always in his Power to make us miserable here, and eternally so hereafter. But he cannot be said to fear God most (that is, most tru∣ly) who is possessed with the greatest dread and terrour at the thoughts of his Wrath or Judgments; for then the De∣vils, who tremble, or wick∣ed Wretches, who despair of God's Mercy, would be the best performers of this Duty: But he is the truest Fearer of

God, who always takes the greatest care not to offend him; the Fear of him being never originally designed to torment and disquiet our Minds, but only to be such a Check upon us, as to keep us in due Awe and Obedience.

7. Since every sin is an Of∣fence, both against a gracious and a powerful God, and of every dangerous consequence to the person who commits it; And since nothing can pos∣sibly be concealed from God, it follows, that we ought to be deeply concerned, and truly sorrowful for every sin which we commit, and by no means to palliate or frame Excuses for them, but freely to own and confess them to him. But the

truth of this Sorrow is not to be measured by the Passion∣ateness of it, or the Tears which it produces (which, tho sometimes good signs, yet, too often produce but little effect) but by the hearty re∣formation of life that follows: And he only can be said, to any purpose, either to be sor∣ry for his sins, or to confess them to God; who is careful for the time to come to forsake them.

8. Since God is Almighty, he is certainly able; and since he loves us, he cannot but be willing, to do every thing that is best and fittest for us, if we, by our own faults, do not provoke him to the con∣trary: From whence it fol∣lows,

that, as long as we serve him faithfully, we ought, in all our wants and exigencies, to trust and relie upon him. And if he does not relieve or help us in such a manner as we de∣sire; we ought to bear whatever Afflictions we lie under, patient∣ly and contentedly; as well knowing, that God takes no delight in grieving us; but only corrects and keeps us un∣der, in order to our eternal good. And to demonstrate our Trust in God, and sub∣mission to his chastising hand; we must never attempt, by any unlawful means, to sup∣ply any of our Wants, or free our selves from any, even the most grievous pressures: Al∣tho, at the same time, honest

labour and industry (yet still with submission to God's Will) for the compassing of any thing which is lawlful and good, is not only allow∣ed, but commended and re∣quired.

9. But since God is a free Agent, and since all the good which we have, or are capable of, comes from him, and de∣pends altogether on his Power and over-ruling Providence; we ought to pray to him for whatsoever we stand in need of; and that he would bless all our honest Labours with success. But because, often, if we had the very things which we de∣sire, they would, at the last, tend to our hurt; and because he knows what is fit for us,

much better than we our selves; therefore we ought al∣ways to pray, that his Will should ever take place rather than our own. And since we can have no reason to doubt of his Love, we ought to assure our selves, that we shall receive either the very things we pray for, or else that which is altogether as good for us, if our sins ob∣struct it not.

10. And the very same con∣siderations, which prompt us to make our Prayers to God in all our wants, do sufficient∣ly demonstrate, that we ought to return Thanks unto him for all the Blessings which we have received: Amongst which those Afflictions which have at any time reclaimed us from sin,

and brought us to a sense of our Duty, ought, I think, to be placed in the chiefest rank: And the only Demonstration of a truly thankful Heart to God, is the making a pious and honest use, to his Glory, of all those Blessings which we daily receive from him: Nor can there be any thing more absurd, than for a man to pretend to give God Thanks with his Lips, who does not also do it, more to the purpose, in his Life.

11. As God's Justice and Veracity are a reason beyond exception, why we should with∣out Anxiety depend on all his Promises; so the great Pro∣mise which he has made us, being that of everlasting Hap∣piness;

for our more effectual attaining unto which, he has sent his Son our Saviour Christ Jesus to suffer for us; It is therefore accordingly our Duty to hope for eternal Salvation; that is to say, to expect the performance of what God has promised, and the enjoyment of what Christ has purchased for us. But this hope is to be shewn not by the strength of our Confi∣dence that we shall be saved (in which it is very possible that a man may deceive him∣self) but by our constant care in duly performing what God requires, on our parts, in or∣der to Salvation: For he only who is diligent in doing the work, does, with any rea∣son,

expect, or hope for the promised Reward.

12. As we are obliged to pray unto God for all that we want, and to hope for eternal Salva∣tion from him; so the Holy Scripture directs us, to ground all our hopes of Happiness upon the Sufferings of Jesus Christ, and to offer up all our Prayers in his Name, as hoping only for his sake to be accepted, who is represented as our on∣ly Mediatour and Intercessour with God. Whosoever there∣fore offers to joyn the Merits, Mediation or Intercession of any Saint, together with Christ Jesus, either to strength∣en his hopes of Salvation, or to make his Devotions more surely to be accepted by God;

as he seems to distrust the Me∣diation of Christ, as if, alone, it were imperfect and insuffici∣ent; so he acts not only with∣out any Warrant from, but even contrary to the plain tenour of the Holy Scrip∣tures.

13. That it is absurd to attempt, and impossible to make, any bodily or visible Picture or Image to represent God, who is both incorporeal and invisible, is most evident beyond doubt or denyal: And when any such Representati∣ons are made with that design, and exposed to the view of the People, the natural conse∣quence of them, must needs be to beget wrong Notions of God in the Minds at least of

the more ignorant sort: For such as any thing is represent∣ed to them, such they will be apt to conceive it in all points to be. My Reason therefore alone would suffici∣ently conclude, that it is un∣lawful to make any sort of Picture or Image to represent God, altho he had not so positively for∣bid it in the Holy Scripture; nor so expressly declared him∣self a jealous God in that par∣ticular.

14. In all Cases where one man may deceive another to his great damage; it is reason∣able that he, who apprehends such danger, should not de∣pend upon another man, ex∣cept he first has good security given him of his Truth and

Fidelity. Now many times the best, or indeed the only, security which can be given in such cases, is a solemn Ap∣peal to Almighty God (who is the Searcher of all Hearts, and the Punisher of all Wick∣edness) as expecting and free∣ly offering one's self to his Wrath and Vengeance, in case he prevaricates in what he asserts or promises: And this is what we call by the Name of an Oath. And since he who takes an Oath (I mean with due seriousness and con∣sideration) does therein make an evident acknowledgment of some of the principal Attri∣butes of God; viz. his Omni∣science, Justice, Truth, and Power; it follows that an

Oath, duly taken, is an act of Honour and Reverence to∣wards God; and consequent∣ly, is not, in its self, unlawful or evil: But if an Oath be taken rasbly, or unadvisedly, or un∣necessarily, or in trivial cases; it is a lessening and underva∣luing of the Divine Majesty (which ought always to be treated with the profoundest Reverence) and, consequent∣ly, sinful and unlawful. And this is all that I can conceive to be forbidden by our Blessed Saviour, Mat. 5. 34. Nor can I apprehend that, that place contains an universal prohibi∣tion of all swearing whatso∣ever: For, besides that the very Context in the preced∣ing Verse does most evidently

limit the discourse to such Oaths as are purely voluntary, and therefore altogether un∣necessary; There is neither Reason nor Precedent to in∣duce any one to believe that our Saviour would universal∣ly forbid any thing which has nothing of Evil or Malignity in its nature: And some even of the best of Men, not only before, but since the coming of Christ, and even the Blessed Angels themselves, we are as∣sured in Scripture, have sworn upon some occasions with great solemnity. Nor do the Holy Scriptures, in other places, where mention is made of the taking of an Oath, speak of it as a thing unlaw∣ful, or forbidden, or any way

universally evil in its self, but altogether the contrary: Nor did our Blessed Saviour, that we can find, design to deprive Princes or Magistrates of any part of that lawful Power which they had over their Subjects before his coming; who, every where, were in∣vested with a Right of ex∣acting an Oath from Them, when it should be necessary, either for the peace and se∣curity of the Common-wealth, or for the ending of Differences between private parties. And as for that passage of St. James 5. 12. which is by some urged against swear∣ing in any case whatsoever; It, being no more but a re∣capitulation of our Saviours

words which were just now mentioned, needs no other Answer than what I have al∣ready given. But since the very nature and design of an Oath is to invoke God, that thereby a Man may give as∣surance to another of his truth and fidelity; it follows, that to affirm any thing upon Oath, beyond what the Man, who swears, knows to be true; or not to perform what he has up∣on his Oath promised, is a sin. And since he who imposes up∣on another by doubtful and equivocal words, does as much deceive him, as he who speaks a down-right Falsity; from hence it will follow, that such a deceitful Oath is altogether as contrary to the

nature and design of an Oath, and consequently as unlawful as a false one. But altho an Oath lays an obligation upon a Man to do whatever he has sworn, yet if a Man swears to do any thing which is a sin, and con∣trary to some former Obligati∣on, under which he indis∣pensably lyes to God or Man, he can not in this case be obliged to keep his Oath, but is bound to repent of it. For, besides that it is not reasonable, that any mans own act should free him from any Obligation un∣der which he lyes to another; it is plain, that an Oath can neither alter the nature of a sin, nor make it lawful to com∣mit it. And since the design of an Oath in its own nature

is to oblige him to perform∣ance that takes it; and since the Name of God ought ne∣ver unnecessarily to be invok∣ed; it follows, that where a Man ought not to keep an Oath, he ought, not on any account to take it.

15. According to the Cu∣stoms of different places, there have divers Ceremonies and Forms of words been intro∣duced in the taking of an Oath; some of them ground∣ed upon Reason, and others taken up through mistake in imitation. Thus, probably, whereas it may have been a Custom in some places in an Oath to invoke the Vengeance of God upon ones head; from hence, likely, might arise

that Form of swearing by the Head; and, in imitation thereof, by the Hand, or o∣ther parts of the Body. And whereas it was usual to take solemn Oaths, in extraordi∣nary cases, in the Temple, or at the Altar, and, with us at this time, laying the Hand upon the Holy Scriptures; from hence might arise the Forms of swearing by the Temple, the Altar, the Bible, &c. But here it must be no∣ted, that the nature of an Oath being for assurance, and consisting therefore altogether in the intention of the parties, viz. as well of him who re∣quires it, as of him who gives it; He may be said really and truly to snear, not only who

makes use of such a Form and Ceremony as is accustomed or prescribed in any certain place, but he who any ways signifies to another an intention to oblige himself under the penalty of God's Wrath and Vengeance: And for the same reason the joynt intention of both parties, as it appears fairly to be sig∣nified (without any place for Fraud or Collusion) must needs be the true measure of the obliga∣tion of every Oath.

16. When a Man promises a thing, and obliges himself thereto, not to any other Man, but only to God alone; this is what is commonly cal∣led a Vow; and, comes so ex∣actly under the same Rules with a Promisory Oath (as will pre∣sently

appear to whosoever reads the two foregoing Se∣ctions) that I need not again particularly repear them. But it is a very necessary caution to be observed in all Oaths, and more especially to be taken care of in Vows; that a Man should never voluntarily oblige himself to any thing but what he is well assured is with∣in his power to perform; I mean with the help of that common Asistance and Grace which God has promised to all that seek it. For if a Man goes beyond this, and tyes such Burdens upon him∣self as he is not sufficiently sure of strength to bear; be∣sides the presumption of the thing, it must needs involve

his Conscience in many Dif∣ficulties and Perplexities.

17. Since there is no other Being whatsoever, which for Power, Goodness, or excel∣lency of Nature can any way be equalled to, or compared with, Almighty God; from hence it will follow, that all these foregoing Duties, which we owe unto God on the account and supposition of the Trans∣cendency of his Nature and Attributes, are not any of them to be paid unto any Thing or Per∣son besides himself. For that would be in effect to set up somewhat else as a God, or in the place of God, unto our selves. Let them then who seem either to love, or fear, or trust in, any Thing or

Person as much or more than God; and who offer up their Prayers and Devotions unto any Saints or Angels; which seems to suppose their Omni∣sciences, and that they know the Secrets of Mens Hearts; and to argue some distrust of God's Goodness and Readi∣ness to hear us; Let them, I say, and such like persons, consider well with themselves, how, they can answer these things to God, who is a jea∣lous God. But since every Man, who is sincere in Re∣ligion, must necessarily suit his Worship and Duty to God ac∣cording to the apprehensions which he has of the Deity; He who is convinced of the distinction

of Persons in the Unity of the God head (of which I have endeavoured to give my Thoughts Part 2. §. 22.) can∣not, I think, but make the Fa∣ther, the Son and the Holy Ghost, the joynt Objects of his Service and Devotion. And why it should not be both lawful and proper to invoke the Son and Holy Ghost, together with the Father, in our Pray∣ers, as well as to be Baptized, and to Bless, in their Names, together with him (which are both I think acts of Di∣vine Worship) I confess I can see no sound reason that can be given. But if any man shall tell me, that, in the Worship of God, he dares pro∣ceed no farther than the Holy

Scriptures will expressly war∣rant, and therefore that he can not invoke the Holy Ghost in his Prayers, because he there finds neither Precept for, nor Example of it (Judg∣ing no Man, but leaving every Man to stand or fall to his own Master) for my self I answer, that since God has made us reasonable Creatures, I can not but think that a clear, and rational Conse∣quence from Scripture is as good a Warrant for any reli∣gious action, and lays as great an Obligation upon him that is convinced of it, as the most express Text: And if the Per∣sonality and Divinity of the Holy Ghost be admitted (as I here suppose) to me, no

Consequence seems to be clearer than that he is to be invoked and worshiped, toge∣ther with the Father and the Son.

18. Since the end to which God designs all Men, is etern∣al Happiness in another life; Part 2. §. 29. To a capacity for which we are again, after our Fall, restored by Jesus Christ, Part 2. §. 33, &c. It follows, that we ought not to do any thing whereby we may miss of this end, or be diverted from the prosecution of it; But on the contrary, that the whole course of our actions and endea∣vours should ever be bent on the pursuit of it.

19. No Man will ever be diligent in the pursuit of any

thing of which he seldom thinks, and rarely considers the benefit of obtaining, and the evil of missing it. If there∣fore we are obliged to be di∣ligent in our endeavours after eternal Happiness; we ought to make the Joys of Heaven and the Torments of Hell the subject of our frequent Thoughts and Meditations.

20. He who places his Happiness, or any part of it, upon a wrong Object, will never be so diligent as he ought in the pursuit of that true Happiness, to which he is designed by God; because the stream of his Thoughts and Endeavours must needs, in the whole, or in part, be diverted, according as he ap∣prehends

his Happiness to lie another way. Now that there is nothing in this World (ex∣cept a good Conscience, and the hope of eternal Life, which, tho they may be had in this World, yet are not of the World) that can any way make up a part of our real Happiness, is abundantly de∣monstrable from the vanity, uncertainty and shortness of all worldly Joys. He there∣fore who places any part of his Happiness upon any thing belonging to this World, most certainly, places it upon a wrong Object. But whatso∣ever a Man proposes to him∣self as the ultimate End of any of his actions, it is certain that, therein he places some

part, at least, of his Happi∣ness: For that which is the ultimate End of any action of a Man, must be proposed as the final satisfaction of some of his Desires (for as far as any one's Desire extends, so far off must be the End he aims at) and no Desire of any Man can ever be finally satis∣fied, till it meets with that wherein he supposes his Hap∣piness (in whole or in part) to consist. From hence then it will follow, that altho there are some Pleasures and Satis∣factions in this World, which may innocently be enjoyed, yet No man ought to propose any worldly enjoyment as the ulti∣mate End and Design of any of his Actions. For this would

be a placing his Happiness, or some part of it, upon a wrong Object, and thereby a hinderance of his pursuit of the true Happiness for which God designs him. To illu∣strate this, which otherwise may seem obscure, by an Ex∣ample or two. A Man may lawfully, without doubt, re∣lish the Meat he eats (for to what other end did God give us the Sense of Tasting) but the reason of his eating, at all times, ought to be to preserve his Life and Health, that he may be the better able to do all those things which God re∣quires from him in order to his Salvation; this being the End for which God designs him, and which he therefore

ought always to pursue. But he who in eating designs no more than to gratifie his sen∣sual Appetite, or to pamper his Body that he may have the greater enjoyment of the rest of the Pleasures of this World; acts below, or rather contrary to, the End he is de∣signed for; and may justly be compared to the Beasts that perish. Thus also a Man may innocently be pleased to have the Garment he wears, decent and comely, because the Eye is naturally gratified with the beauty of any Object: But if a Man wears Cloths which are more fine and costly than some others, his reason ought to be that he may not (ac∣cording to the humour of the

world) be contemned for the Meaness or Sordidness of his Apparel; but endeavour, by all fair ways, to preserve such a Respect among Men (who are very apt to judge by the outward appearance) as may enable him to do the more good in the world: But he who cloths himself like the Lillies of the Field, or Solomon in all his Glory, only that he may admire himself, or be taken notice of by others, for his remarkable Finery, is a vain person, and acts as foolish∣ly as the Crow in the Fable, who clad himself in the Pea∣cocks Feathers. And what I have here said concerning Food and Raiment, may also be applyed to Riches and

Honour, and to all Pleasures, which are not absolutely un∣lawful; and to every thing which Men aim at, or value in this World; which they may lawfully seek after and take delight in, as far as they may be Instruments of doing Good, or are consistent with their Christian Duty; but they must not place their Hap∣piness, or any part of it, in them; for that would make them forgetful of Heaven, and necessarily involve them in the sins of Ambition, Covetousness, Voluptuous∣ness, &c.

21. As we are obliged to do whatsoever God commands, and patiently to suffer whatso∣ever he, in his Providence,

shall think fit to lay or inflict upon us; so, for the same rea∣sons, are we certainly bound to continue in this both doing and patiently suffering, until such time as he shall be pleas∣ed, of his own Will, to free and dismiss us from it. From whence, it follows, that no man ought, upon any account, to lay violent hands upon him∣self, or voluntarily contribute to the shortning of his own Life, because he knows not but that God might be willing to exer∣cise him yet farther, with Suf∣ferings or other tryals, to his Glory, and the good of his own Soul. Nor ought any Servant, without leave or li∣cence, to withdraw himself from the Service of his Ma∣ster.

And the same reason which forbids us to destroy our Lives, should also keep us from putting them to any un∣reasonable or unnecessary ha∣zard.

22. He who in Duty is ob∣liged to any thing, lies also, of nedessity, under an Obli∣gation to qualifie himself as well as he can, and to seek after, and make use of all such Means and Instruments as are necessary for the better exceuting and compassing that same thing to which he is so obliged. Since then Health of Body, Knowledge and Ʋnder∣standing, and a competency of Riches, Power and Authority, are necessary Qualifications and Instruments for the better

performance of many of those Duties, to which we stand ob∣liged by God's Law; it fol∣lows, that these are things which every man, according to his capacity, ought to seek and endeavour after. But we must not strive nor seek for any of these things by Ways or Means that are unlawful and wick∣ed; for that would be, be∣forehand, to destroy and fru∣strate the very End and De∣sign, for which alone they are to be sought and desired: namely Virtue, Piety and the Service of God.

23. On the other side; Whatsoever is an impediment or obstacle to the performance of any necessary Duty, we are bound, as far as we are

able, to suppress or remove it out of the way. Now our Reason being that which first leads us to the Knowledg of Religion, and always enables us rightly to understand and judge of our Duty; And since all violent Passions, and over∣eager Affections, do disturb our Reason, and very much hinder the free use and exer∣cise of it; It follows, that we ought always so to govern our Passions and restrain all our Af∣fections, as that they may be wholly subservient to, and never over-rule or mis-lead, our Reason.

24. Since God is the Crea∣tour, and therefore also the absolute Lord of all things; every thing certainly ought

by us to be always put and applyed to that very same end and use (and no other) for which it was intended by him, as far as we have any intimation of his design, ei∣ther from Reason or Revela∣tion. Hence then it will fol∣low, that those Creatures which God has given us, to feed, sustain and keep us in health, that we may be the better able to do our Duty, and labour in our several Cal∣lings, ought not at any time (much less ordinarily) to be used to Excess, so as to im∣pair our Health, or discom∣pose our Reason, or any way hinder us in the performance of any Duty: And that Fa∣culty of Generation, which

God has endowed us with, in order to the propagation of Mankind, ought not to be a∣bused for the sake of filthy sensual Pleasure. Nor ought that plenty of Creatures, which God has bestowed up∣on us for the service of all Men, without exception, to be engrossed into the hands of any certain Men, so as that others should want the Ne∣cessaries of Life, whilst they abound in Superfluity. By which it appears, that Glut∣tony and Drunkenness, Lust and Covetousness are sins, and al∣ways to be avoided; and therefore, on the contrary, that Temperance, Chastity, Cha∣rity, and Liberality are Duties, and always to be practised.

25. Experience assures us, that the Spirit of Man is of an active nature; and, rather than be altogether idle, will be apt to employ its self in that which is evil. Nor does a man ever lie more open to Temptation than when he has nothing at all to do. He therefore that would keep him∣self innocent, must be careful al∣ways to avoid Idleness. For besides that Idleness would prove a Snare to us; It is a shame and a sin. When there is so much of God's work to be done in the world (for the promoting of his Glory and the Publick good of Mankind) that any man, who pretends to be his Servant, should stand still, and not put his

helping hand to the carrying of it on. But as we cannot say that a Man is idle, when he lies down to sleep; that, being thereby refreshed, he may be the better able again to labour; so must we by no means pass that Censure on him, who now and then spends some small portion of his Time in some pleasant and innocent Recreation; that, having his Thoughts hereby a little relaxed and diverted, he may be the fitter to return to Business of moment and con∣sequence. But as for those persons, whose whole life al∣most is nothing else but Di∣version; and who scarce ever set themselves to any employ∣ment, whereby either God is

glorified, or others benefited; what can they expect but the same Sentence which is pro∣nounced upon the idle and un∣profitable Servant, Mat. 25. 26. And if, to be altogether idle and unemployed is not to be excused or justified; how much more are they to be con∣demned who are so frequent∣ly employed in such things as are evil and scandalous?

26. Since the right know∣ledge of our Duty arises chief∣ly from a true judgment con∣cerning the circumstances and qualifications of Things and Persons, it follows, that every Man should endeavour, as far as he is able, to inform himself rightly, and to frame true Notions, in all points, of and

concerning God, Himself, and o∣ther Men; to whom there are Duties owing; and also of all those things which are the sub∣jects of any of those Duties, and in the true management whereof, such Duties do con∣sist. For if he be mistaken in his Judgment concerning ei∣ther of these, he must of ne∣cessity take wrong Measures in his actions. Thus, for Example, if a Man should not believe God to be eternal, most good, wise and power∣ful, &c. it would not be pos∣sible for him to love, honour and fear him in that degree that he ought to do; And if we do not always remember ourselves to be frail Creatures, subject to Passions and In∣firmities,

of short continuance in this World, and that, whatever Excellency we may seem to have, we derive it wholly from God and his Pro∣vidence, and not from our selves; we shall never be able so effectually as we ought, to govern our Passions, and re∣strain our Affections from the things of this World, and pur∣sue that End for which God has designed us. And if we do not consider that other Men (whatever accidental Differ∣ences there may be between us) are equal to us in nature, that their Souls are as preci∣ous in God's sight as ours, that Christ died for them, as much as for us, &c. We shall not be inclined to be∣have

our selves to them with that Justice, Charity and Hu∣mility which do evidently ap∣pear to be our Duty. And, lastly, if we do not frame a true Notion of the Vanity of the things of this World, and the Excellency of the Joys of Heaven; we shall never be able to prefer the later before the former, in such a measure as we ought to do.

27. Altho the chief Happi∣ness of Mankind is reserved by God to be enjoyed in another life, by those who heartily strive for it whilst they are in this; yet can I find no rea∣son to think that he has de∣creed us all, or any of us, to be absolutely miserable whilst we remain in this World. On

the contrary, since God has originally a love for all Man∣kind in general, Part 2. §. 16. I cannot but conclude, that he always (even in this life) designs at least some share or beginning of Happiness for every Man; and never af∣flicts, or suffers any Man to be afflicted, but only in order to his greater Happiness here∣after; until such time as he thinks it proper to pour out his Vengeance and final De∣struction upon such as have by their Wickedness altoge∣ther forseited his Love and Favour. Since then God ori∣ginally designs some measure or commencement of Happi∣ness to all Men, even in this life, as well as eternal Happi∣ness

hereafter; it follows, that we (who ought as much as we can to be subservient to all God's Designs) should en∣deavour as much as in us lies, to promote the Happiness of every Man, both in relation to this World, and of that which is to come. Or in o∣ther terms, that every Man should endeavour to do as much good to all others as he can, and to hurt no man whatsoever, if he can avoid it.

28. But if every Man al∣ways kept singly by himself, without any Society or Inter∣course with others; it would be impossible to do any good one to another: And there∣fore I conclude, that it is the Will of God that Mankind

should live each with other in a state of Society. And to make us all the more sensible of the necessity and obligation that lies upon us thus to live with, and do good to others, God has so ordered the state and condition of all Mankind, that it is not possible for any Man long to subsist, much less to enjoy any sort of Comfort or satisfaction in this Life, with∣out the good will and assi∣stance of others; which he has no reason to expect, ex∣cept he be ready upon all oc∣casions to retaliate what he himself so continually stands in need of. And since God's original Love to Mankind is not confined to some certain persons, but universally ex∣tended

to all; I must needs conclude, that he designs not only the Comfort and Happi∣ness of some particulars; but universally of all Men what∣soever. And since the more universal the Society between Men is, the more universal the Happiness which thence re∣sults will be; it will evident∣ly follow, that it is God's Will that every Man should behave himself after a sociable and friendly manner, to every other Man, without excepti∣on. And since there is no Man in the World, however weak and poor, or at never so great a distance from me, but it is possible that things may fall out so as that, one time or other, I may, in my

Distress, stand in need of his Help and Friendship, my Rea∣son tells me, that it is my In∣terest, as well as Duty, as much as I am able, before∣hand to oblige every Man who comes in my way, by doing Offices of Civility and Kindness to him, as occasion offers.

29. That God has given to Mankind in general the free Liberty to make use of all o∣ther Creatures for their sup∣port and sustenance, my Rea∣son, as well as the Holy Scrip∣ture, does assure me; because without some of them we could not preserve our selves in being; and if we had not liberty to destroy others of them for our use, they would

in time so over-spread the Face of the Earth, as that we could not have any safe or con∣venient Habitation upon it. But if all these Creatures were always to remain in common, so that no Man should have a Right to take possession of any part of them to his own prticular use and disposal, and to exclude others there∣from; the Consequence must needs be perpetual Discord and Confusion. For when I had prepared Food to sustain my Hunger, or Rayment to defend me from the Cold; if every other Man should have still as good a Right thereto as I, any one might lawful∣ly take it away from me; and if my Right were as good as

any others, I might also law∣fully Defend my Possession; from which state of things Contention and Strife must eternally and unavoidably a∣rise. I therefore conclude, that there must be some Laws of Property and Right; and that every man must yield to o∣thers that which is their own, or else there can be no such thing as Society and Bene∣ficence preserved and kept up amongst Mankind. Now in order to discover these same Laws of Right and Property, whereby every man is to know what is truly his own, I lay down this general Rule, as a thing most reasonable, That, Whereas originally eve∣ry Mans Right and Title to

every thing may be esteemed equal (God having given us all the Creatures in common, and not, by any act of his, divided to each Man his se∣veral Property) If there be any apparent, or but prob∣able, ground why such or such a particular thing should be the Property of one Man rather than of another, that ought so to determine the matter as to oblige all other Men quietly to yield and suf∣fer him to enjoy and use that same thing, whatever it be, as his own. For where the Ballance stands exactly even, a small matter is enough to turn the Scale to one side. Now in these following Ca∣ses there seems to be great

Reason for determining a Pro∣perty in a thing to particular persons, viz. 1. When a Man is the first that takes actual Possession of a thing, and con∣verts it to his own use. For such a Possession is an additi∣on to his general Right be∣yond what any other Man, who never was in Possession, can pretend. And why should I part with my Possession to any other, or he demand it from me, except he were able to make out a better Title than I to the thing in dispute? 2. When a Man takes Posses∣sion of a thing, which is actu∣ally rejected and deserted by him, who last had the Right to, and Possession of it. For his Case seems to be much

the same with his who first takes Possession of a thing, 3. When a thing is given, or in Exchange made over, to another by him who had be∣fore a just Right thereto: for it is highly reasonable, that every Man should have liber∣ty to dispose of his own, 4. When a Company of People do by an Agreement make a Partition of what was before in Common amongst them all, it is reasonable that every Man should acquiesce in that share which upon such a Di∣vision, shall fall to his Lot. 5. When a Man takes care and pains to produce and rear any thing for his own use or profit, it is reasonable that he (and not another Man against

his Consent) should enjoy the benefit, of his own Labour. And lastly, where a Society of People do submit their Pro∣perties unto a legislative Power which is erected amongst them, it is reasonable that herein they should always be concluded and determined by the Laws of that Community, of which they are Members. And if there be any other Rules for determining the Rights of Men to particular things, it is most evident, that due care must be taken to keep and observe them, or else farewel all Order and So∣ciety.

30. Where Fidelity is want∣ing, Society cannot be truly kept and preserved. I there∣fore

conclude, that every man is obliged faithfully to perform whatever he Promises; except the person to whom the Pro∣mise is made, do freely acquit and discharge him from it. But if a Man promises to do a thing which is sinful, he ought not to keep such a Pro∣mise as that; as I have al∣ready shewn in the Case of an Oath.

31. And the same Reasons which oblige us to hurt no Man, to yield to every Man his Right, and to keep our Promises, do plainly shew, that he who wrong fully hurts an∣other, or deprives him of his Right, or breaks his Promise made to him, ought, as far as he is able, to make full Restitu∣tion

and Satisfaction to the per∣son whom he has thus injured. For he that makes a Breach in humane Society, is doubt∣less obliged, as far as he can, to repair it.

32. Where a Proposition is literally false, and yet spoken with no manner of intention to deceive another, it is not to be called a Lye: But he who as∣serts any thing for a Truth, with an intent to make ano∣ther believe it, which is, or for ought he knows may be, false, he only is to be esteem∣ed a Lyar. Now some have doubted whether the sin of a Lye consists in the bare Un∣truth, or only in the Injustice of it; and from thence have been inclined to believe, that

such a Lye as does no hurt to any one, not draws any man∣ner of evil consequence after it, is not to be looked on as a sin; and so much the less, if it be told with a real design only to do Good, or prevent Mischief. The Niceties of this Controversy I leave to be dis∣cussed by others. But since humane Society cannot be up∣held without, in many cases, a dependence upon one ano∣thers Veracity, I may surely venture thus far to conolude; viz. That, not only such a Lye as tends to the damage of ano∣ther; but also such a Lye, how∣ever otherwise innocent, as gives occasion to render a Mans Truth suspected in other cases, is to be reputed unlawful, if for

no other Reason, yet at least fore this, because it is injuri∣ous to humane Society. And the same Reason will hold as strongly against all mental Re∣servations and equivocal Ex∣pressions: For what is humane Society at any time the better for the literal Truth of what a Man says, if others who are therein concerned, do not un∣derstand his true meaning by the words which he speaks to them?

33. It is highly reasonable that every Man should have such an Esteem and Respect shewed him, as may be pro∣portionable to his Virtues and good Qualities: And as it is proper enough for a Man, by lawful ways, to assert his own

Reputation whenever it is un∣justly aspersed; so he ought to take especial care in the ma∣nagement of all his Words and Actions, that he may not seem to exalt or magnifie him∣self, or to despise or underva∣lue others beyond what is not only just and true, but also necessary, either for the bring∣ing about something that is good, or the preventing something that is evil. For there is scarce any thing that gives greater disgust, or helps to render a Man more odious to the World, than an over∣forwardness to praise and magnifie himself, and to un∣dervalue others, if he be not necessitated thereto by some very just Reason: And on

the contrary, there is scarce any thing which reconciles a Man more to the Favour and Good Will of People, than when he is not over apt to as∣cribe much to himself, but is ready to give the utmost Honour and Respect to all o∣thers that in reason can be thought due. I conclude there∣fore, that Pride is a Sin, and Humility a Duty, because the former tends to disturb, but the latter strengthens and con∣firms humane Society.

34. What is incumbent up∣on him to do, who has done wrong to another, I have just now shewn: But if another Man wrongs, or any way endeavours to Injure me; As it is lawful for me (so for

every Man) to stand upon my defence, and use my ut∣most endeavours to save my self from Wrong, or recover that which is my Right; (for otherwise all the good and honest Men in the World would continually lie exposed to the Wrongs and Insults of any evil Man, who might have a mind to destroy them) so I, and every Man ought to be ready at any time to be re∣conciled to an Adversary or Ene∣my; provided it may be upon such terms as are consistent with our own Safety: Nor ought any Man upon any oc∣casion to do any greater harm to his keenest Enemy, than what he apprehends to be absolutely neces∣sary to his own preservation.

For since Society and Peace among Mankind is the Will and design of Almighty God; If a breach be made therein by another, I ought for my part to do nothing which may make it wider; but ever to be ready to give a helping hand to the closing and mak∣ing up of it.

35. Hitherto I have endea∣voured to lay down the main and fundamental Rules of that Duty, which every Man is obliged to pay and perform to God, to Himself, and to all o∣ther Men. Now to deduce all the particular branches of Virtue and Piety from these main Principles; and to shew how Morality is improved and refined by the Gospel to

the highest degree of perfecti∣on, is a thing not dificult to be done, but yet inconsistent with my designed Brevity: For which therefore I must refer my Reader to some of those Books of Christian Pie∣ty, wherein each Particular of our Duty is, at large, des∣cribed and pressed. But in the mean time if we would have a shorter Abstract of our Duty than what I have now been giving; The Holy Scrip∣ture furnishes us with three Rules (two exprest, and one implied) from which every thing that we can be obliged to do, is easily dedueed; And they are, 1. That we should love God with all our Heart Soul and Strength. 2. That we

should truly love our Selves, that is to say, so as always to aim at and pursue our true and chief Happiness: And 3. That we should love others as we do our Selves: Not with the same degree of Love; for that is not only unreasonable, but impossible; but with the same Reality and Sincerity; or, in other terms, that we should ever do unto all other Men what we would think rea∣sonable that they should do unto us, if we were in their Cir∣cumstances and they in ours. But besides these general Du∣ties, which are indiscriminate∣ly incumbent upon all Men; there are divers particular ones, which do arise from those several Relations which

Men may contract and bear to others, of which it is fit that I give some brief Ac∣count.

36. That God would have the Generation of Men con∣tinued and increased upon the Earth, is very evident; as well from the natural inclina∣tion which he has implanted in them (as in all other liv∣ing Creatures) to propagate their Kind; as from that Love and Affection which is com∣mon to them with other Creatures towards those who spring from them. But if Mankind were propagated only by the exercise of wild and wandering Lust, without confinement to any setled Rules or Laws; this would

bring in such a Deluge of Con∣fusion and disturbance, as would unavoidably deprive them of the greatest part of those satisfactions which at the present they do, or may, enjoy. For if there were no such thing as setled Marri∣ages, we can hardly suppose that ever there would be any sort of setled Families, which are the first beginnings of So∣ciety and regularity amongst Men; Fathers would not know which were their own Children, and consequently would take no care to bring them up, or provide for them; and not only the pain of bear∣ing, but the whole trouble of nourishing reating and pro∣viding for Children, would

lie, wholly upon the Female Sex, who by themselves could but very imperfectly perform that work as it should be done. Since therefore God in∣tends the Comfort and satis∣faction of Men, even whilst they are here upon Earth, I conclude, that it is his Will, that Mankind should be propa∣gated no other way but by setled Marriages, that is, by a Com∣pact and Agreement between the Male and Female, and that under such Rules as are fit and proper to promote the general Happiness of Man∣kind, which being his great design, ought ever also to be ours.

37. That a Woman should have more than one Husband

at a time, is notoriously con∣trary to the design of Marri∣age, and therefore directly unlawful: And that a Man should have more than one Wife, at a time, the experi∣ence of many, in former Ages; and, at this time, in the Eastern Countries, does suf∣ficiently testifie to be contrary to that peace and quietness which is necessary to the Comfort and Happiness of e∣very Family; and therefore not so agreeable to that uni∣versal Friendship which ought ever to be preserved amongst Men; but especially among those who are so nearly allyed together. Moreover, if Men and their, Wives should have liberty to part one from the

other, whenever they please (besides the Confusion and disturbance which this also must breed in Families, espe∣cially where there are Chil∣dren in the case) Marriage would hardly differ from that wild and wandering Lust, a∣gainst which I have spoken in the preceding Paragraph. I conclude therefore, that al∣tho, before the coming of Christ, if a Man took more Wives than one, not for Lust (which is unlawful §. 24.) but meerly for Propagation; it might in some cases be dis∣pensed with; yet it ever was most pleasing to God, that a Man should have but one Wife at a time; and that no∣thing but Death should ever

part a Man and his Wife; ex∣cept the evil Behaviour of one party should make the continuance of the Marriage Compact and Cohabitation, not only something uneasy (for that for peace and quiet∣ness sake should be born pati∣ently) but down-right into∣lerable. But these things which Reason may perhaps but im∣perfectly suggest, the Gospel has passed and established in∣to Laws; viz. that, as every Woman is to have but one Hus∣band, fo no Man must have more than one Wife at a time; nor must any thing part Man and Wife but Death, except it be the case of Adultery: And better, much it is, that parti∣cular persons should some∣times

be forced to labour under some Inconvenience, than that any such Liberty should be allowed as tends to disturb and distract the World.

38. We generally find, that all Men, even Heathens as well as Jews and Christians, have conceived a more than ordinary abhorrence against the Marriage of such persons as were very nearly Allyed together within some certain Degrees of Relation. And since the World is wide e∣nough for a Man to chuse a Wife, or a Woman a Hus∣band; those general Rules which are given to us, in Scripture, of providing for things honest, not only in the

sight of God, but of Men al∣so; and of taking care, not on∣ly about such things as are just and honest, but also about such as are lovely and of good report; should teach us that no person should engage in such a Marriage as is by wise men commonly reputed to be incestu∣ous and unlawful.

39. Since the relation of Husband and Wife, is wholly owing to the mutual Compact and Agreement which is made between them at their Mar∣riage; the Duties which re∣sult from that Relation can be no other but the faithful keep∣ing and observing of that same Compact and Agreement, the Conditions of which, may be more or fewer according as

the parties shall think conve∣nient. But these are always necessary, and must never be wanting; viz. that the Hus∣band and Wife must sincerely love each other; must be strict∣ly faithful to each others Bed (without which, mutual Love can never be preserved in∣tire) and Christianity express∣ly adds, what Reason per∣haps does also obscurely sug∣gest, that the Wife must be sub∣ject and obedient to her Hus∣band.

40. When Children are be∣gotten and brought forth into the World, it is not reason∣able, nor agreeable to God's design, that they should per∣ish and dye for want of care to be taken of them. Nor are

there any Persons upon whom a greater obligation can lye to bring up Children, than upon those who begat them, and were the cause of their being: And since God intends not the Misery and Affliction; but generally the Comfort and satisfaction of Mankind upon Earth, as well as their Hap∣piness hereafter in Heaven; I conclude, that it is ever the Duty of Parents to take the best care they can to bring up their Children, and to promote their true Happiness, both in this World, and that which is to come. For which reason we must needs suppose them to be vested with a lawful Power of governing and chastising them, as far as is necessary to

keep them in good and regu∣lar order.

41. And on the other side, since Children are beholding to their Parents, even for their very Being, whereby they are capacitated, not only for the enjoyment of the Satisfactions of this Life, but also for etern∣al Happiness in the World to come; it is highly reasonable, that they should love their Pa∣rents with a very high degree of Affection; and should always be ready to make them the best returns of Duty and Ser∣vice that they can. And ac∣cording as Parents have been careful in bringing up and making Provision for their Children, so the Childrens Love and Affection ought

still more and more to be re∣turned and expressed towards them.

42. Where Parents, by Death or otherwise, are ren∣dred uncapable of nourishing and breeding up a Child; or where they utterly forsake and expose him to the wide World, before he is able to provide for, or take care of himself; If another person takes him, and maintains and puts him in a way of living, such a Child is in all reason ob∣liged to pay a proportionable share of filial Love and Duty to him who has performed the part of a Parent to him.

43. It is not pretended, that ever any Person or Fa∣mily, by name, were ever,

by God's particular and re∣vealed Appointment, invested with the Power of governing over such or such a certain People; excepting only the case of the People of Israel; I therefore conclude, that how∣ever the Magistracy which is lawfully established throughout the World, is ordained of God; it is not by immediate Revelati∣on from Heaven.

44. Whether a Parent by the Law of Nature has the Power of a supreme Magi∣strate over his own Children, is not necessary here to en∣quire. But I see no ground in Reason or Nature, to judge that the eldest Son of any Kin∣dered successively should have the same Power over his Bro∣thers

and Sisters (who are no way beholding to him for their Being, nor, it may be, for their well-being) and much less over his Fathers Brothers and Sisters; as the common Pa∣rent of a whole Family may have over all that spring from him. I conclude therefore, that lawful Magistracy is not to be derived by the Law of Nature from the alone right of Primo∣geniture; Nor do we ever meet with any Prince in Hi∣story, who derived his Au∣thority from this only Foun∣tain; and if this were the true Right and Title of Ma∣gistracy, it would follow, that all the World ought to be but one Monarchy; and Adam's Heir Male the Em∣perour

thereof; and all the Kings and Emperours that e∣ver were, whose Titles were originally bottom'd upon ano∣ther Foundation, were no bet∣ter than meer Usurpers.

45. Where one Man con∣quers another; that is to say, by force of Arms, or by Stra∣tagem, gets him so into his Power, as that he can destroy or kill him at his pleasure; the conquered person indeed, being obliged to do all that honestly he can for the pre∣servation of his own Life, ought, on that account, to use his best endeavours by an obsequious Demeanour to as∣swage and pacifie the Fury of the Conquerour. But, far∣ther than he finds necessary to

his own Preservation, he is not obliged to obey the Con∣querour; except he binds him∣self thereto by some act of his own; there being no Law of God or Nature which lays any farther Obligation on him in that case but only to pre∣serve himself, without doing wrong to another. Since then all the World does allow that a Subject is bound to obey the Magistrate, who is lawfully set over him, even in those cases where no danger, in this world, would attend his Disobedience, or, as the Apo∣stle expresses it, not only for Wrath, but also for Conscience sake. It will follow, that Con∣quest alone, without any Com∣pact or Agreement, does not

establish the Conquerour a lawful Magistrate over the conquered People. For if it did, there could be no difference between a Liege Subject, and a Priso∣ner of War.

46. If any man unjuslly invades the Property, or at∣tempts the Life of another, It is lawful for him, to whom the Wrong is offered, to de∣fend himself the best he can; And if he has no other way of securing himself, nor can prevail with his Enemy to desist from his evil Design, the necessity of preserving himself from Death, or (which may be as bad, or worse) from Ruin, will certainly ju∣stifie the Killing of him. For otherwise the Lives and For∣tunes

of all honest Men must for ever be exposed to the arbitrary pleasure of every lawless and wicked person, which is contrary to that comfort and satisfactory state, which we suppose God ge∣nerally to design for Men, e∣ven in this Life. And that which is allowable for every single Man to do for himself, is surely no less lawful for a Society of Men combining to∣gether, to do for their joynt and mutual Safety. More∣over, if in such a Society any person be taken in, or after, such an unlawful Attempt, it is lawful for them to punish him in such a manner (whe∣ther by death or otherwise) as may be necessary to terrifie

others from doing the like for the time to come: For with∣out this, there could be no security against evil doers; who might contrive to act their Mischief so secretly, as not to be killed, or even resist∣ed in the very fact it self. But if such a Society have not cer∣tain Laws and Rules to pro∣ceed by in all such cases, and some certain persons to put those Laws in execution; e∣very Man would take upon him to be his own Judge; and what might feem fit and reasonable to one, might ap∣pear otherwise to another of a contrary interest, from whence perpetual Factions and Confusion must needs fol∣low. But there is no reason

that any one, or more of such a Society, without the con∣sent of the rest, should take upon them to make Laws for, or exercise Authority over the whole Community. For if it were in every Mans power to make himself a Magistrate, all might set up to be Rulers, and few or none would be Subjects; which would bring in Confusion, and destroy the Society. But when the whole Society do agree and consent, that such certain persons shall have the exercising of such cer∣tain Powers (which original∣ly are in the Body of the So∣ciety it self) it is then law∣ful for those persons to act ac∣cordingly; and they who have consented to their Authority

are, by virtue of that Consent, obliged to pay Obedience to them. I conclude therefore, that the Original of Magistrates is from the Consent of the Peo∣ple, since there is no other so∣lid ground, that I can find, up∣on which to establish them. And when once a legislative and executive Power is thus setled and established by the consent of a People, who acquiesce in it, and upon all occasions take shelter under its Protection; it is to be looked upon as rati∣fied and confirmed by God's own appointment; and Sub∣jection and Obedience is accord∣ingly to be paid to it by every particular person who abides within the precincts of its Ju∣ridiction. For this was the

very case of the Roman Go∣vernment, which was in St. Paul's time; and there is ex∣actly the same reason for it in all other Kingdoms and Com∣mon-wealths whatsoever.

47. Since then Magistracy derives it self wholly from the Consent of the People; from hence it will follow, that the Original Rule of the Magistrates Power and the Subjects obedi∣ence, is that Consent which the People has given; or, in other terms, those Laws and Constitutions of the place, in which the Body of the Nation have acquiesced: Beyond which neither any Magistrate ought to command, nor is any Sub∣ject bound to obey. For where there is no Law, there

can be no Transgression, nor any Obligation to Obedience; nor consequently any Right to Command.

48. But if the legislative Power of any Nation do enact any thing which is contrary to the express Law of God, or the eternal Laws of good and evil; No particular Man can be bound to obey such a Constitution. For the Authority of God ought to weigh more with us, than that of any Community what∣soever; And it is expressly ruled in Scripture, that we ought to obey God rather than Man.

49. And the same Reason (viz. Self-preservation) which allows a Society, thus setled into a Government, to pu∣nish

Malefactors within them∣selves; must also justifie them, it by force of Arms they de∣fend themselves against any foreign Enemy, which would wrong or oppress them; or endeavour to recover their Right from those who have taken it from them, and refuse to restore it. For otherwise it were in vain for a Com∣munity to hope to subsist by maintaining good Order and Discipline at home; if all the while they must, without re∣medy, lye continually expo∣sed to the Wrongs and Insults of every Enemy which may assault them from abroad. I conclude therefore, that War, whether defensive or offensive, may in many cases, be very just and

lawful: Nor is there the least word throughout the Holy Scriptures, which may re∣present the Profession of a Soldier, who fights under a lawful Authority, as any way contrary to Religion and a good Conscience: Tho such a Man certainly ought not only to exercise his calling with as much Mildness and Humanity as can be consistent with the ser∣vice of his Country; but also e∣ver to satisfie himself first of the lawfulness of the Cause in which he engages, before he draws his Sword in the Quarrel: For as we are obliged to do no hurt to any Man whatsoever, if we can avoid it; so, for the very same reason, ought we not to become instrumental in

any Wrong or Injustice which another Man (let him be who he will) intends to do.

50. That an humble De∣meanour, together with a reason∣able Diligence, and an honest Fidelity to his Master, is the Duty of every Servant, is most apparent; because if a Ser∣vant be either haughty, neg∣ligent, or unfaithful, he ceases in effect to be a Servant. And on the other side, that Justice and Humanity are no less the Duty of a Master towards his Servant is altogether as clear, because where these are not observed, the Condition of a Servant must be intolerable, and contrary to that comfort∣able state which we suppose God to design for all Men;

and therefore for Servants, who are as much Men, and as much valued by God, and for whom Christ died, as well as for their Masters.

51. That all Christians are, or (according to Christs In∣stitution) ought to be, combined together into one Society, which is called the Church, I have al∣ready said Part 2. §. 40. Now in all such incorporated Socie∣ties these three things are ever to be considered, 1. What is the Design of the person or persons, who first gather and institute them? 2. What Ad∣vantage accrues to those who become Members of them? And 3dly. what are the Laws and Rules to be observed by the whole Body, and every

Member of it? The Design of our Saviour Jesus Christ, who, at the Will of his heaven∣ly Father, instituted and em∣bodied the Christian Church, was to purifie unto himself a peculiar People zealous of good works, or, in other terms, by this Incorporation so made, more effectually to promote the practice of Vir∣tue and Godliness in the World. The benefit and ad∣vantage which every true Member of this Church may propose to himself, is the par∣ticipation of God's Grace and assistance here for the better performance of his Duty, and the enjoyment of everlasting Happiness hereafter; both which are promised to us by

God in and through Christ Jesus our Saviour. And last∣ly, the Laws of the Christian Church are either, 1. The general Laws of Piety and Morality, of which I have hitherto been giving an ac∣count; or, 2. Such particular Constitutions as are proper to it, considered as a congregated and incorporated Body of Men; which I have reserved to be treated of in the last place of all.

52. The first thing which is incumbent on every Man, as (or rather, in order to become) a Member of the Christian Church, is to be baptized in the Name of the Father, the Son, and the Holy Ghost: Which Ce∣remony is intended to put us

in mind of that Purity and Cleanness from sin to which we ought to bring our Souls by a virtuous and holy life: And altho to wet or wash the Body with Water, may seem but a slight and inconsiderable thing; yet since our Saviour Christ has expressly appoint∣ed and commanded it, and since his Apostles were always most careful to perform it; insomuch that even they who had received the extraordina∣ry Gift of the Holy Ghost from Heaven, were yet re∣quired to be Baptized, in or∣der to become visible Mem∣bers of the Church; This Ceremony, I think, ought not to be left off, or discon∣tinued. Altho whether it be

performed by dipping the Body under the Water, or by sprinkling the Water upon it, to me seems to be altogether indifferent; and to be regu∣lated only by Prudence, or the Custom of particular places. For neither does the word Baptize signifie any more than to Wash; which may be done either way; nor does it appear that the Apostles dip∣ped all those whom they bap∣tized Moreover, since sprink∣ling, as well as dipping, may sufficiently denote the wash∣ing and cleansing of the Soul from sin; and since Baptism is not expressly, in the Holy Scripture, determined to ei∣ther of these ways, to the exclusion of the other; I con∣clude,

that God has left the matter (so far) indifferent to us; and to be ordered accord∣ing to Prudence, as the Cir∣cumstances of things and per∣sons shall at any time direct: And as long as the Substance and Design of his Command is carefully retained, I see no necessity of being so very so∣licitous about a Circumstance of it; except it could evident∣ly be made appear, that he had appointed and determined it.

53. Since then Baptism is as the Entrance or Door of Admittance into the Church of Christ, it will follow, that all they, and they only who are duly qualified to be Mem∣bers of his Church, are fit to

have Baptism administred to them. If any person has been brought up out of the Chucrh, until he comes to years of un∣derstanding and knowledge; he is then, and only then, qualified to be a Member of the Church, when, having repented of all his former sins, he believes and owns that Jesus is the Christ, the Son of God, and consequently re∣ceives and professes that Faith and Doctrine which he has taught and authorized, and obliges himself to live ac∣cording to all those Laws and Rules which he has pre∣scribed to us; this being the very Condition which our Saviour indespensably requires from his Church, and every

Member of it, according as they are capable of perform∣ing it. But if a Child be born of Christian Parents, or is so in the hands of Christian Guardians, as that it is in their power to bring him up in the true Religion; and they do promise and engage so to educate him; such a Child as this, even before he comes to any knowledge of things, is yet qualified to be a Member of the Church of Christ (upon the presump∣tion that he will perform what God requires from him when he comes to be capable of it) and so to continue, if, by Apostacy or wickedness, he does not, in process of time, separate himself again

from it. For this, beyond dispute was the case of In sants, before the coming of Christ, who at eight days old (if Males) were to be Cir∣cumcised, and thereby ad∣mitted into the Church of God, and within his Cove∣nant, if they were either the Sons, or Servants born in the House, of believing persons, and who, as well as their Pa∣rents, are expressly said to enter into Covenant with God, which is but another expression for becoming of his Church: And no one surely will offer to say, that the Case of Infants is made worse than it was, by our Saviours coming into the World; especially, since he

has expressly commanded, that little Children should come unto him, and not be forbidden; for that of such is the Kingdom, that is, the Church of God. I conclude therefore, that not only adult persons, who make a due profes∣sion of their Faith and Repen∣tance; but also such Infants as are in a way of being brought up in the Christian Religion, are, without any Obstacle, to be admitted to Baptism.

54. There are some pas∣sages in the New Testament, which seem plainly to sug∣gest to us, that it was a con∣stant Custom with the Apo∣stles of Christ, to lay their Hands upon all such as had been Baptized (which laying

on of Hands was undoubted∣ly accompanied with Prayer to God) in order to their re∣ceiving the Gifts and Graces of the Holy Spirit of God: But that this was a thing positively prescribed, and commanded, I do not find clearly proved: And there∣fore, altho I dare not hasti∣ly condemn those particular Churches, where this same Custom is disused or intermit∣ted; yet since the Grace and Assistance of the Holy Ghost, in order to the leading of a good life, and obtaining e∣ternal Happiness, is for ever continued unto the Church, as I have said Part 2. §. 42. and therefore ought ever to be sought for (altho the work∣ing

of Miracles and speaking of all Languages, without learning them, be ceased from amongst us) I cannot but con∣clude, that the laying on of Hands upon persons that have been baptized, together with Prayer to God for their growth and continuance in Grace, which is commonly called Confirmation, is a pru∣dent and godly Custom, and e∣ver fit to be continued in the Church.

55. As every particular Man whatsoever is obliged, in his own private person, to ho∣nour and worship God; so the Church, being a Society in∣corporated for the better serving of God, is under an Obligation to do the same in her associ∣ated

capacity, that is to say, to assemble together for his wor∣ship. And because the whole Number of Christians, which are dispersed over the Face of the Earth, are not capable of meeting together in one place; the Universal Church there∣fore lies under a necessity of subdividing it self into parti∣cular Churches; and those a∣gain into particular Congre∣gations, according as they find to be most convenient for the pursuing that same end for which they are so incorpora∣ted. Moreover, since all these particular Churches and Con∣gregations are still, or ought to be, but Parts and Members of that One Catholick Church which our Saviour Christ has

appointed and founded, it fol∣lows, that none of them ought to constitute or act any thing amongst themselves, which may give a just occasiou for the breaking of that Union and Concord which he de∣signed, and has commanded always to be maintained a∣mongst them. But on the contrary, Matters ought e∣very where so to be ordered, as that if a Member of any one particular Church should tra∣vel into any other part of the World, he may meet with nothing in any Christian Con∣gregation, where he comes, which justly should be a hin∣derance to him from assem∣bling or communicating with it.

56. The particular acts to be performed in these Christian As∣semblies, are all such as tend to the Edification of the People in Virtue and Godliness (which is the design of their Incor∣poration) and consequently, to the promoting of each mans eternal Salvation (which is the end that every Christi∣an is supposed to pursue.) All which are reducible to these Two Heads, viz. Devotion towards God, which includes Confession of sins, Prayer for all things necessary, both for themselves and others, and Praising of God, as well for his own Excellency and Per∣fection, as for his Love and Beneficence to all Mankind: And 2. the Instruction of the

People which are assem∣bled; which is to be done by Reading and Explaining the Holy Scriptures, Catechizing, Preaching, &c. But there is one act of Devotion towards God to be performed in such publick Assemblies, which is commonly known by the name of the Sacrament of the Lords Supper, or the Holy Communion; of which it will be fit to say something more particularly, because it is an Ordinance altogether of positive Institution, as well as Baptism, of which I have al∣ready spoken.

57. As our Saviours Death and Passion, which he under∣went for the sins of the whole World, should ever out of

Gratitude, be remembred by us in the most emphatical and affecting manner; so except we have, every one of us, a share and interest in that A∣tonement which he thereby made to God for us, we cannot, by the Terms of the Gospel, hope for eternal Salvation. In order then to both these Ends he himself before his Death ap∣pointed it, as a perpetual Ordi∣nance, for ever to be continu∣ed in his Church, that Bread should be blessed, broken, and eaten; and a Cup also blessed, distributed and drank, in such assemblies as should meet toge∣ther in his Name, not only as a Remembrance of his Suffer∣ings for us, which are there∣by shewn forth and represen∣ted;

but also as the Commu∣nion, that is to say, the exhi∣bition of his Body and Blood unto, and the participation of them, by all faithful and good Christians. To say with the Roman Church, that the Substance of Bread and Wine, being blessed or consecrated in this Ordinance, are transub∣stantiated or turned into the very, real Substance, of the Body and Blood of Christ, so as that that very same Body of his which was crucified, and that Blood which was shed, are wholly and intirely received into the bodily Mouth, and swallowed down by every Communicant, does not only draw after it such monstrous Absurdities, as no Man, I

think, without renouncing his Reason, can digest, nor can be inferred from any pas∣sage of Scripture interpreted according to the Rules which I have laid down, Part 1. §. 25. and 33. But is also direct∣ly contrary even to the Let∣ter, as well as Meaning of the New Testament; in which the Bread, in this Holy Insti∣tution, is plainly called Bread (and by the same Rule the Wine must still remain Wine, as to its natural substance) e∣ven after the Blessing or Con∣secration of it. As therefore I must needs conclude, that the Body and Blood of Christ are not received by the Mem∣bers of his Church after that manner, which they of Rome

do define; so must it also fol∣low, that their Worshiping of the Host and pretended Sa∣crifice of Christ in the Mass, together with their depriving the Laity of the Cup (which besides other Absurdities do wholly depend upon the Do∣ctrine of Transubstantiation) are none other than meer hu∣man and unlawful Inventions and practices. But since a Man may then be said truly to receive and partake of any thing, tho at never so great a distance from him, when he has a real Interest in it, and enjoys the Benefit and Advan∣tage of it (as a Man may have an Estate, and reap the Profits of it, tho it lies in a far distant Country) I do

therefore conclude, that the way whereby we do receive, or communicate in, the Body and Blood of Christ, by this Ordinance, is by being made Partakers of those Benefits which by the Crucifying of his Body, and the shedding of his Blood do accrue to us; and that whosoever eats of this Bread, and drinks of this Cup in such a manner as Christ has appointed, has thereby as∣suredly a share of those Bene∣fits held forth and conveyed unto him.

58. How often this Ordi∣nance is to be practised and re∣peated in every Congregation, is not expressly determined, either by Christ or his Apo∣stles; and therefore can only

be regulated by the Prudence of the Church it self: But common Reason will tell us, that it should be so often at least, as may be sufficient to pre∣serve a fresh and lively Remem∣brance of the Sufferings of our Saviour in the minds of the Peo∣ple; this being one main End of its first Institution And so often therefore ought every Christian, who is arrived to years of understanding (for such only are capable of do∣ing any thing in remembrance of another) to come and be partakers of it. For to con∣temn or neglect this Ordi∣nance, which Christ has ap∣pointed for such a peculiar End, argues a great slight and disregard of his Death and

Passion (besides the Disobedi∣ence to his Command) and therefore is justly to be look∣ed on as a very great and hein∣ous sin.

59. As it is a great Affront, and even a Mocking of God, for a Man to draw near to him in any of his Ordinances, with∣out a sincere and well-mean∣ing heart (for which Reason Hypocrisy in Scripture is re∣presented as most odious, and the Prayer and Sacrifice of a wicked Man, whilst he conti∣nues such, is said to be an A∣bomination unto God) so does he seem to resent such a Pra∣ctice in no instance more than in this of the Holy Communi∣on; of which he who eats and drinks unworthily, is expess∣ly

said by the Apostle to be quilty of the Body and Blood of Christ, and to eat and drink damnation to himself: Which Expressions altho they are dif∣ferently interpreted by divers persons, yet in whatever sense we take them, they do abundantly shew, that God is in a particular manner offen∣ded with those, who any way profane this sacred Instituti∣on. It therefore is the Duty, and ought very much to be the concern, of every Christian first, to examin himself, and to make the best trial and enquiry that he can, whether he be truly sincere in his resolutions of serving and obeying God faith∣fully all his life-long (for any person who is thus disposed,

and none other, is ever ac∣ceptable to God) And then with Devotion and Reverence suit∣able unto such Sincerity, to come and eat of this Bread, and drink of this Cup: That as, on the one side, he may not neg∣lect what Christ has com∣manded and required; so, on the other, he may not incur the Penalty which is threat∣ned to an unworthy Receiver.

60. He that worships or prays to God by himself alone, may do it as well by offering up only the inward Thoughts and Desires of his Mind, which are clearly seen and known un∣to God, as by expressing him∣self outwardly by Words; which tho even in our private Devotions they may be very

proper to keep our Minds in∣tent upon what we are about, yet are no way necessary to in∣form God of what we think or wish for. But when a So∣ciety of Men do meet to joyn together in God's worship, their Devotion must of neces∣sity be outwardly expressed in Words; because there is no o∣ther way of keeping their Thoughts (wherein their Worship does consist) united and joyned together. And since Words not understood are in effect the same with no Words at all; I conclude, that the Language wherein the Wor∣ship of any Church or Congre∣gation is offered up to God, must always be such as is well under∣stood by the Assembly of the Peo∣ple

who meet together. Nor does even the Doctrine of Tran∣substantiation amaze me more than that the Church of Rome should own the 14th. Chapter of St. Paul's first Epistle to the Corinthians to be the Word of God, and yet have all their publick Services every where performed in the Latine Tongue only, which is not now understood by the ge∣nerality of any Nation in the World.

61. As Peace and Ʋnity, mutual Love and good Agree∣ment amongst the Members of every Society, together with Or∣der and Decency in all that is transacted amongst them, absolutely necessary to the be∣ing and continuance, or at

least to the well-being of the Society it self; so are they carefully prescribed and in∣culcated by Christ and his A∣postles, as things to be always preserved and maintained in the Christian Church. And as he, who first occasions the violati∣on of any of them, is plainly guilty of a very great sin; so in all Matters that are not par∣ticularly and clearly deter∣mined by God's Law, we can∣not propose a better and safer Rule to our selves, than al∣ways to do that which tends most to the advancement and preservation of them.

62. If some certain time be not determined for Christians to meet together for God's Worship, which every Man

may know of before it comes, and accordingly prepare him∣self for it by laying aside, for that time, his worldly Busi∣ness; Disorder and Confusion (which is the natural Conse∣quence of Uncertainty) must needs follow. That one Day at least, in seven was express∣ly required by God, under the Mosaick Law, to be sanctified and set a part for his Service, is beyond dispute. That the Observation of the Jewish Sab∣bath, or the last Day of the Week is not required from the Christian Church, to me seems very evident from St. Paul's reckoning it amongst the tran∣sitory Shadows of the old Law, Col. 2. 17. But that we Chri∣stians ought not to be behind∣hand

with the Jews, in setting apart a proportion of our time for God's Service, I think will follow as well from the great Mercies which we have re∣ceived from him; for which we, no less than they, ought to shew and express our Thankfulness; as also from that general Rule which our Saviour has given us, that our Righteousness of the Scribes and Pharisees. And that accordingly one Day in seven, namely the First Day of the Week (which in Scrip∣ture is therefore called the Lord's Day, Rev. 1. 10.) has ever been so set apart for the Service of God in all Christi∣an Churches, I presume will

be denied by none; As also, that the Reason of the Apo∣stles making choice of this par∣ticular Day, was in remem∣brance of our Saviour's glori∣ous Resurrection, which on that Day was performed, and whereby their Faith in him, which began to waver, was confirmed and raised above all doubt or diffidence. Now since no Reason can be given, or so much as imagined why this Day should be changed for any other Day of the Week; I do from what has been said conclude, that the Lord's Day, or First Day of the Week, ought for ever to be kept holy in the Christian Church; and par∣ticularly dedicated to the Service of God. And where either

the Church universal, or any particular Church has set a∣side any other days to be kept holy, in remembrance either of any of God's Mercies to us; or of the Martyrdom of any of his chosen Saints, who sealed the Truth of the Gospel with their Lives, and transmitted it so confirmed down unto us; or as Days of Fasting or Absti∣nence, in order to humble our selves before God for our Sins; since in all this there is no∣thing contrary to God's Law; nor any thing but what may be well consistent with, and serviceable to, true Piety; It will follow from what I have said, § 61. That every Mem∣ber of such a Church is obliged to keep and observe these same

other Holy Days, so far as no way to give Scandal, disturb the Order, or break the Peace of the Church which has e∣stablished them.

63. Order and Decency ne∣cessarily require that all the outward circumstances of Wor∣ship, which God himself has not determined by his own Law, should be so setled by the Church, as that all Confusion and Unseemliness therein may, as much as is possible, be a∣voided. But care on the o∣ther side ought ever to be taken, that Modes and Cere∣monies be not so multiplied as to become uneasy and burden∣some, or distract the Devoti∣on of the People. Now there being no such fixed and de∣monstrable

Rules of Decency and Order, but what will have a different relish with different Men, according to their several Educations, and Customs to which they may have been used; it will be ve∣ry difficult, if not impossible, for any Church so to regulate these external matters as to please every Mans Fancy, and give disgust to none: For what some may think to be but decent, others may take to be too formal or pompous; and what these may appre∣hend to be suitable to the Sim∣plicity of Christianity, ano∣ther sort may look on as mean and jejune. As therefore the Church in this case can do no more, but act according to

the best of her Prudence; so since every Man cannot ex∣pect to have his particular Fancy in these things pleased and gratified; It will evident∣ly appear to be the Duty of each private Christian, so far to com∣ply with every such constitution of the Church where he dwells (provided there be nothing in it which is sinful) as not to break the Peace and Unity, or disturb the Order of the Church on that account. But if any Church shall offer to impose any Ceremonies or practices whatsoever (which God has not prescribed, and which therefore are in themselves in∣different) not for Decency and Order; but as things in themselves Holy, or absolute∣ly

necessary to Salvation (as some of old would have done by the Jewish Ceremonies) with such Impositions as these no Christian ought at all to comply; nor suffer his Reli∣gion or Conscience to be thus burthened: But every Man must stand fast in that Liberty wherewith Christ has made us free; tho at the same time he must be very careful not to pretend, or use this Liberty as a Cloke of Maliciousness.

64. Since different Opini∣ons in matters of Religion are generally apt to beget Dissen∣sions and Animosities between those who entertain them, as our dayly Experience does a∣bundantly testifie; It ought to be the Church's, and every

private Christian's endeavour, that all Men may become of one and the same Judgment, or at least, that there may be as few Differences amongst them as is possible. When therefore any religious Dispute arises, whereby the Church's Peace and Unity is like to be endangered, It is free and pro∣per for (Nor is there any thing which should hinder) either the Church universal, or any particular Church, or even any prudent Men whatsoever, to declare and publish their sense of the matter in debate. But as no Man can be obliged to be∣lieve the Determination of any Church or party whatso∣ever, any farther than he is convinced and satisfied of its

agreement with Reason and the Holy Scriptures, Part 2. §. 1, and 2. so is not any Man bound to oppose or dispute e∣ven against an Error it self; except there be something in it which is injurious to Christian Faith or practice; and consequently which may prove pernicious to Men's Sal∣vation. And therefore if such a Mistake, which may have prevailed in any Church, can∣not well be rectified without endangering the breach of Peace and Charity (because they who hold it, it may be, are obstinately wedded to it) I think it is the Duty of us all to be very tender in such a case, and to permit every Man freely to abound in his own

Sense, until such time as God shall think fit to bring them to a clearer sight of the Truth. And by no means to renounce the Communion of any Church on the account of any Error that is not damnable; and much less on account only of such Terms or Expressions as are but ab∣struse or of doubtful significa∣tion. For otherwise since the Apprehensions of Men are so very different (especially in such things as being remote from our Senses are matter on∣ly of rational Speculation) if Difference of Opinion upon such theological Questions, as do not immediately concern our Salvation, were a suffici∣ent ground for Separation in point of Communion, there

would soon be probably al∣most as many Churches as Men in the World. But if any Church shall require from a Man, either to comply with, or practise, any thing, which is, not only against his Fancy in point of Decency or Conve∣nience, but also against his Conscience in point of Law∣fulness; or that he should not only be silent and not oppose, but also explicitly profess the Belief of, any such Doctrines as he judges to be false (how∣ever innocent the Belief of them may be to them who think them true) and if such a Church shall refuse and de∣ny her Communion to all those who will not joyn with her upon these Terms; We

must rather be contented to be excluded from such a Church's Communion, than to purchase it by solemnly telling a down right Lye be∣fore God and the World, or by the violation of any other of God's Commands: For if we offer to do Evil that Good may come of it, St. Paul has declared us to be in a state of Damnation.

65. For the due regulation of every Society, it is neces∣sary that it have a Power, somewhere or other vested in it, over its own Members, either to compel them to live orderly, according to its Laws and Constitutions, or, if any of them are disobedient and refractory, and will not,

upon due admonition, be re∣claimed; wholly to exclude them from the Body of the Community. For, otherwise, if the Members of any Society may at their pleasure break its Constitutions, and violate its Laws without control, this would be wholly to pull down the Enclosure, and lay all open and common, as be∣fore; and consequently, in effect to dissolve the Society it self. And accordingly our Saviour has given the Church a Power to admonish and rebuke those who give any scandal by their ungodly and unruly Be∣haviour; and if upon this they do not repent and reform, of rejecting and cutting them off from her Communion. Which

Authority must ever be exer∣cised with due mildness and caution, for the edification, and not with heat and fury, which in the end would more probably tend to the destru∣ction of the Church. But if any Church shall go beyond this to punish or persecute Men, with Fire and Sword or with Fines and Imprison∣ment, only for being of a different persuasion from, and refusing to communicate with, her; In my Opinion she herein acts contrary to that Mildness and Gentleness which the Gospel upon all oc∣casions prescribes; and par∣ticularly in the case of dealing with those who oppose them∣selves to it, 2 Tim. 2. 24.

Altho at the same time it can∣not be de••yed, but that if any Man, under the pretence of Conscience, or Religion, shall advance such Doctrines or do such acts as are destru∣ctive to the peace or safety of the civil State or Common∣wealth; the civil Magistrate may, and ought to punish such a person according to the Laws of the Land, not∣withstanding all his pretences. For if the Plea of Conscience (the truth of which can only be known to Almighty God) be sufficient to save any Ma∣lefactour from Punishment, no civil Society can ever be safe, and all humane Laws and Magistrates would be wholly useless. See Part 1. §. 35.

66: And as Almighty God in his Mercy is pleased not to cut the greatest sinners off from all hopes of pardon; but is ready at any time, up∣on their true and sincere Re∣pentance, to receive them a∣gain into his Favour, so has he committed unto the Church the ministry of Reconciliati∣on; which Church therefore accordingly ought not only to endeavour to bring sinners to Repentance by Preaching. Ad∣monition and Exhortation; but also wherever she sees evident Marks and Tokens of it in any person (of which yet there ought to be good assurance) for his greater comfort and ease of Conscience, to remit or absolve him from his sins,

and restore him again to the be∣nefit and privilege of Christian Communion, of which I sup∣pose that he has, or ought to have, been deprived: And whatever Sentence of thus binding or loosing, remitting or retaining of Men's sins is duly and regularly pronoun∣ced by the Church upon Earth, our Saviour assures us it shall be ratified and confirmed by God in Heaven. But that a Man is obliged to make a particular Confession of all his sins unto any other person, except God, in order to ob∣tain the Pardon of, or Abso∣lution from them; as I no where find it asserted in the Holy Scripture; so the rea∣son which the Roman Divines

do allege for it, is very weak and unconcluding: For it is not the particular Confession of a Man's sins (which may be performed by the most hardened impenitent) but his Contrition, and the visible re∣formation of his life (which may sufficiently appear with∣out a particular Confession) that only can enable the Church or her Ministers to judge whether he truly re∣pents of his sins or not, and consequently whether he be a proper Object of God's Mer∣cy and the Church's Favour. Altho I deny not but that in some cases it may be very proper for a Man to make known the diseases of his Soul to a prudent Spiritual

Physician, that he may have his advice for the cure of them. And his Duty also to make an open Confession of his sins whenever it is necessary for God's Glory, or to repair any publick scandal which has been given by him.

67. That Almighty God, even where he has pardoned a Man's sins upon his true Re∣pentance, may yet, on the score of those very sins which he has so pardoned, lay some sharp and severe temporal Afflictions upon the penitent, either to keep him more ef∣fectually from sinning for the time to come, or that it may be a Terror to others; or for many other reasons best known to himself, is a thing

that cannot be disputed. But from hence to infer, that these temporal Afflictions, if not laid on us in this World, are to be undergone in Purgatory, and that therefore, for the preventing them, it is fit and necessary that Penance should be imposed by way of satisfaction, or Indulgences granted by way of Remission; and all this with∣out any Warrant from the Holy Scripture, save only a faint and forced Consequence from some few perverted Texts; is a thing so ground∣less and precarious, that it a∣mazes me to think how Men can suffer themselves to be so grossly imposed upon. And whosoever shall duly consider upon what weak grounds the

Pope and his Prelates do pre∣tend to a Power of dispensing and distributing the Merits of Christ unto the People by way of Indulgence (as if they alone had the keeping of that Treasure under Lock and Key; and to which, tho, in∣finite, they have yet added the Merits of the Saints to make their Treasure more a∣bundant) will, I think, very much wonder that their Peo∣ple should be so free to part with their earthly Treasure in purchasing these Indulgen∣ces upon no better security.

68. That the Apostles of Christ, when they were first sent abroad to preach the glad Tidings of the Gospel, did a∣noint many sick persons with

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Oyl, and thereby miraculous∣ly heal them, we are plainly told by St. Mark, c. 6. v 13. And that in this they did no more than what Christ him∣self had expressly commanded them, is most reasonable and probable to suppose. Moreo∣ver, that the anointing with Oyl, which is mentioned by St. James, c. 5. v. 14. was intended for the very same purpose; viz. the raising up the sick person and restoring him to Health, is as apparent as any thing can be form the very Context. But as we do not find that this anointing of the sick was appointed either by Christ or his Apostles, as a standing and perpetual Ordi∣nance for ever to be used in the

Church; so since Experience shews, that the miraculous effect of healing thereby is now wholly ceased; I can see no reason why the practice it self should be any longer con∣tinued. But what just ground the Church of Rome can have from either of these, or any other place of Scripture for the divine Institution of their Extreme Unction, which they make use of for a far different end, namely the preparing thereby of persons who are past hopes of recovery, for their passage into the next life, is more than I am able to find out.

69. As the Body natural would be but a confused and useless Lump, if it were not

distinguished into the several Members, which are necessary for its own Service and pre∣servation: And as the Body∣politick would be but a dis∣orderly Rabble, if there were not Magistrates setled to rule and govern, and ministerial Officers appointed to perform all necessary Functions in and about it; so the Holy Scrip∣ture, as well as Reason, as∣sures us (and the practice of the apostolical Church, which is there recorded, confirms it) that the like Appointment and distinction of Offices are no less necessary in the Church; in order to the regular and orderly government of it, and the due execution of all its Laws and Constitutions. But

how far these Offices are li∣mited and appointed by the Law of God, or how far left to be setled, and determin∣ed by the Prudence of the Church, according as Cir∣cumstances may render it con∣venient, is what I shall not take upon me to pronounce my Sentence in. But whate∣ver Polity or ecclesiastical Con∣stitution is setled and acquiesced in, either by the whole Church in general, or by that of any Na∣tion or Country in particular, I think, ought quietly to be sub∣mitted to by every one who would be a Member of such respective Church, except there appears to him to be either something therein, which is not only uncommanded, but even con∣trary

to the Law of God; or else something wanting, which God requires, and therefore is absolutely neces∣sary to be maintained and kept up in all Churches. Nor can I apprehend that any less Warrant can be sufficient for breaking or endangering the Peace or Unity of the Church (the preservation of which is so often and so earnestly re∣commended to us in the Holy Scripture) besides the abso∣lute necessity of obeying the Positive Command of God himself. And therefore, since the Government of the Church by Bishops, that is to say, by certain persons having in their several Districts a Pri∣ority among, and in some re∣spects

a Superiority over, the Presbyters; has for so many Ages been universally setled amongst, and acquiesced in by, all Christians in all parts of the World; I cannot find how they can be excused, who (without any necessity for so doing) have so earnest∣ly set themselves, not only to retrench the Exceffes, and rectifie the Abuses of the e∣piscopal Power; but also to pull down, and wholly abo∣lish, the very Order it self; to the no small scandal of those who think that so universal a Constitution, every where taking place, even in the pri∣mitive Church, could be grounded on no less than an Apostolick Ordinance (of

which there seems to be some, not obscure, Foot-steps in the Scriptures of the New Testament) and that most probably in conformity to that Imparity which Christ himself established between the Apostles and the seventy Disciples; who were yet both commissioned by him to preach the Gospel.

70. How far a case of ne∣cessity may, upon some oc∣casions, excuse or justifie a Man for taking on him an Office which regularly does not belong to him, especially if his design therein be truly honest and sincere, I know not. But no Man certainly ought to intrude into any ecclesi astical Function; or exercise any

such Office, who is not called and admitted thereunto by the lawful Authority, and according to the established Constitutions of the Society. For if this be not carefully observed, the distinction of Offices and Fun∣ctions in the Church is in ef∣fect wholly taken away; and a wide Door opened for Con∣fusion and Anarchy. But then on the other side, good care ought ever to be taken by the Church, that no persons be entrusted with any sacred Of∣fice, but such as are duly qua∣lified for it; And that such a Maintainance be provided and setled for every such person, as that he may not be neces∣sitated to neglect the publick Service of God and the due

exercise of his Function, by being constrained to bestow and spend overmuch of his Time and Labour in getting a Living for himself and his Family.

71. I have now gone through what I at first designed; and have not, that I know of, o∣mitted any one thing which I could judge to be a material or necessary part of Religion; Altho I have on purpose en∣deavoured to avoid the use of some Words, which do fre∣quently occur in all or most Systems of Divinity that I have met with; And the rea∣son why I have so done, is not that I find fault with the Words themselves; but be∣cause I would have my Rea∣der

take notice that Religion does not consist in Terms of Art or forms of expression; but in the belief and practice of such things as God has made known, and requires from us; And it is too common among Men to wrangle about Words, before they have clear∣ly fixed and agreed upon the meaning of them. I have not, for example, made use of this Term Justification; But yet I have endeavoured to shew up∣on what conditions a sinner obtains the Pardon of his sins and Mercy at the hand of God; which is the same thing: Nor have I said any thing of the nature or number of Sa∣craments: But I have spoken what I thought might be ne∣cessary

concerning Baptism, the Holy Communion, and those other things which the Church of Rome calls by that name. And if once I am sa∣tisfied touching any thing, how far God requires it from us, and whether or no it be necessary to Salvation; I can∣not see why I should trouble my self much in enquiring, whether such a thing may properly be called a Sacra∣ment or not, which to me seems no more but a dispute about the meaning of a Word. True indeed, it is, that in the Do∣ctrine of the Trinity, which I have delivered, Part 2. §. 22. I have expressly made use of the Terms person, substance, &c. because I could find none o∣thers

so fit and proper to ex∣press my Thoughts; Nor durst I venture in so sublime a matter to apply new Words to those things of which I can have but very imperfect and obscure Conceptions. And having thus said all that I in∣tend upon this occasion, I free∣ly submit the Whole to the Judgment and Censure of e∣very Reader; leaving him to that liberty which I my self always desire to enjoy; and being ready to retract any thing that I have said, when∣soever I am convinced that I have been therein mistaken.