I. SInce almoſt all Men (however different in other Opinions and Intereſts) have ever agreed in this, That there is a God, to whoſe Power all Things are ſubject; That the true Service and Worſhip of God (which is called Religion) ſhall be rewarded with Future Happineſs; and, That the Neglect and Contempt of Religion ſhall be puniſhed with Future Miſery; Every Man ſurely has reaſon to believe thus much at leaſt, That what is ſo generally and firmly believed may be poſſibly, nay and is probably, a Truth. And whereſoever there is a poſſibility, and much more where there is a probability, of a great Good on the one hand, and a great Evil on the other; there certainly every Man is contented to enquire into the reality of the thing; that he may not miſs of the one, if it be attainable, nor fall into the other, if it be avoidable. I conclude therefore, That it is a very great folly for any Man to give over ſearching after the True Religion, untill he has found it; Except he were able to demonſtrate, either that there is no God; or elſe, that there is no Worſhip or Service due to him.

II. In all Matters of great and ſerious Conſequence, no Man that is wiſe, will act by chance, and at random, without being able to give ſome Reaſon for what he does. For he that does any thing, and knows not why, is more likely to do himſelf Hurt than Good; becauſe there are more Ways to the former, than to the latter. Since therefore Religion is a thing of the greateſt Moment and Importance that can be, I conclude, that no Man ought to chuſe his Religion blindly, and by chance; but that every Man ought to have ſome Reaſon for what he profeſſes. Whatever Religion, therefore, a Man is bred up in from his Youth, it certainly is very fit for him, when he comes to Years of Diſcretion, to enquire into the Grounds and Reaſons of it. For otherwiſe it is not poſſible for him to know whether he be in the Right, or the Wrong; in the way to Heaven, or Hell.

III. If there be a God, and if he requires any ſervice or worſhip (i. e. any Religion) from us, it is undoubtedly for this End, that it may be a Trial of our Faithfulneſs and Obedience to him. Now, whoſoever has a mind to prove his Servant, whether he will be faithful and obedient, he will not give him ſuch dark and intricate Commands, as ſhall puzzle him to find out the meaning of them; (For, how can a Servant approve himſelf faithful and obedient, if he be uncertain what it is that his Maſter requires from him?) But he will ſurely give him ſuch Commands and Directions as are eaſie enough to be underſtood, however difficult they may be to be enterprized, or accompliſhed. I conclude therefore, That all the Duties of Religion, which God requires of any Man, muſt needs be eaſie enongh for him to underſtand, however hard they may be to be practiſed. For, otherwiſe, Religion would be a Trial rather of a Man's Wit and Cunning, than of his Faithfulneſs and Obedience. And therefore alſo I cannot but conclude, That moſt, if not all the Controverſies about Religion, which at this Day diſtract the World, do not proceed from any Difficulty in or about the Determination of all things neceſſary in Religion it ſelf; but partly from the Pride of ſome Learned Men, who have loved to ſtrat new and difficult Queſtions, and to impoſe their private Sentiments upon the World, that they might be admired for their Wit and Subtilty; partly from the Covetouſneſs and Ambition of ſome, whether Learned, or Unlearned, who have found that their Worldly Intereſt will be better ſerved by ſome Doctrins (no matter how falſe and precarious) than by others; and partly from the Prejudice of moſt Men, who are apt, with great Zeal and Eagerneſs, to contend for all thoſe things which, from their Childhood, they have been taught to have a Reverence for. And I farther conclude, That whoſoever has a ſincere deſire to embrace True Religion, muſt lay aſide Pride, Ambition, Covetouſneſs and Prejudice, which would miſ-guide him; and follow his ſober and unprejudicate Reaſon, which will ever lead him in the right Way.

IV. There are different ſorts, or rather degrees of Aſſurance, which Men have concerning Things. Some things are evident of themſelves, without any Proof; ſome things we are aſſured of, by the Teſtimony of our ſenſes; ſome things we receive as Truths, becauſe we find them to follow from other Truths already received; and ſome things we believe only upon the Teſtimony of others. Moreover, ſome things we are perſuaded of, without any Doubt or Diffidence; whereas other things do ſeem, at beſt, to be but likely or probable, and that too in a different degree, according as their Evidence is ſtronger, or weaker. Now, every ſober Man, where he has certain Evidence of a thing, there he acts with Aſſurance; where the Matter is but probable, there he proceeds with Caution: But where a Man is under a Neceſſity of doing one way or other, and where the Matter appears doubtful on both ſides, there it becomes him to weigh the Reaſons on both parts with due Conſideration; and according as he finds the greater Probability to be on the one hand rather than the other, ſo to ſquare his Actions accordingly. Since therefore every Man muſt neceſſarily either live religiouſly or not live religiouſly; I conclude, that if upon a ſerious Conſideration of the matter, there appear to be more probable Reaſons and Arguments for Religion than against it, every wiſe and ſober Man muſt embrace Religion. This I ſay, not but that I think there are even demonſtrative Arguments for Religion; and not ſo much as one probable one againſt it: But becauſe that which to me ſeems demonſtrative, to another may appear but probable, I thought it fit to note, That every Man in point of common Prudence is obliged to follow Religion, if it does but appear more likely and probable to him than Irreligion.

V. Whether it is poſſible for any Agent to produce a new Being purely out of nothing, may with much ſhew of Religion be doubted: As alſo Whether meer Matter alone, without any other Agent or efficient Cauſe, can ever be able to work it ſelf into any different Species or Forms. But this appears as certain as any thing can can be; That where there is neither any Agent or efficent Cauſe to work, nor any Matter or Subject to be wrought upon, there it is utterly impoſſible for any thing ever to be produced into Being. Since therefore I find that there are many things which actually have a Being and Exiſtence, I conclude, That of abſolute neceſſity there muſt be ſomething or other which has been from all Eternity, and never had a Beginning. For otherwiſe, if we ſuppoſe that ever there was a time when nothing at all did exiſt, it follows, from what has been ſaid, that it would be utterly impoſſible that any thing ever ſhould be produced into Exiſtence.

VI. Since of neceſſity we muſt acknowledge ſomething to have been Eternal, I cannot but conclude, That the Eternity of ſuch a Being as God is deſcribed to be, is much more probable and fit to be believed, than the Eternity of ſuch a Being as I ſee this World to be. For when I go about to convince a Nation of the Eternity of the World (I mean in the like Poſture that now it is in) there do occurr to my Mind ſuch Difficulties, or rather Impoſſibilities, as I think no Man can digeſt. For he that affirms the World, as now it ſtands, to have been Eternal, muſt of Neceſſity grant that there has been an Eternal Succeſſion of Men, Beaſts, and Vegetables, and that to a number actually infinite: (for if the number be not infinite, how can the Succeſſion have been Eternal?) And yet a number actually infinite to me appears to be a plain Contradiction. For that which is infinite cannot be made bigger, whereas there is no number but may be made bigger by the Addition of Units. Again if any one ſhall affirm that an infinite number is no Contradiction; and that there has been a Succeſſion of ſuch a number of Beings in the World; then thus I argue, That if there has been a Succeſſion of an infinite number of Men, Beaſts, &c. then, by a Parity of Reaſon, there has been alſo a Succeſſion of an infinite number of Days and Nights; and if ſo, then likewiſe of an infinite number of Years too; (for if the number of Years can be limited, ſo can that of Days too, ſince every Year contains juſt ſuch a certain number of Days.) Now this I ſuppoſe muſt be granted me, That infinite numbers are equal: (for if one number be leſs than another, how can it be infinite?) And if ſo, then it muſt follow that in the Eternity of the World the number of Years is equal to the number of Days, which is abſurd; becauſe every Year contains in its ſelf a number of 365 Days. Theſe Difficulties, or rather Impoſſibilities, I ſay, do make the notion of the World's Eternity (I mean as the World now is) to appear to me as an abſurd and unreaſonable Suppoſition. But then as to God, Although I confeſs it to be difficult, and perhaps impoſſible, for Man to comprehend the manner, how he is, or can be, eternal without beginning; yet ſince the thing it ſelf is ſo uncontrollably evident that ſomething is ſo eternal, (though the manner how is to me incomprehenſible) I find no other Scruple or Difficulty in admitting the Eternity of God. For though it ſeems contrary to all reaſon to affirm an eternal Succeſſion of divers things, one after another, without a Beginning; yet I can find no manner of Repugnancy in maintaining that there is one immutable Being (i. e. God) which never began to be.

VII. Whether the matter, of which this viſible world is framed, has exiſted from all Eternity, or whether it were produced out of nothing by the Almighty Power of God, is a Queſtion which reaſon alone, I think, can never determine. But when I contemplate and conſider the great Variety, Order, Beauty, and Uſefulneſs, which do evidently appear in all the Parts of the World, as they are placed together, and anſwer one another; I cannot but conclude, That the whole World, and all its Parts, are contriv'd, framed and faſhioned, by a wiſe and powerful Being, whom we call God: As when I ſee a curious Clock or Engine, I preſently conclude that it was made and contrived by ſome Artiſt; and ſhould laugh at that Man who would offer to ſay that it was formed and faſhioned only by chance.

VIII. That Miracles (i. e. wonderful Works, ſurpaſſing the ordinary courſe of Nature and Power of Art) have been wrought for confirmation of the Truth of Religion, is a thing that I ſhall take for granted at preſent, becauſe it will appear to be proved beyond any juſt Exception in the Sequel of this Diſcourſe; And from thence, I think I may moſt reaſonably conclude, That there is a being Superiour to Nature, who can command and controll it as he pleaſes, i. e. in other Terms, That there is a God.

IX. The Hiſtories of all Ages, and Travellers into all Countries, do univerſally concurr in this Teſtimony, That there is no Nation or People, whether learned or unlearned, but what do own the being of a God. And thoſe few Perſons who have preſumed to deny it, have ever been look'd on as Prodigies and Monſters of Mankind. Furthermore, even thoſe few who have denied the Being of God, have ever beeen Men of ſuch debauched and profligate Lives, that we have great Reaſon to believe that they firſt have wiſhed that there might be no God to puniſh them; and then, without any other ground or Reaſon, have believed, or rather pretended to believe, what they have wiſhed. For it is almoſt ever obſerved, that when debauched and atheiſtical Perſons do draw near to Death, they do either rerenounce their Atheiſm, own the being of a God, and make Supplication to him; or at leaſt have their Minds poſſeſt with ſuch doubts and fears, as plainly ſhew that they have ſtill a ſtrong Suſpicion that there likely may be a God, for ought they know, who will call them to an Account for all their Wickedneſs. Since then all ſorts of Men, both learned and unlearned, and all Nations of Men, both civil and barbarous, have always owned the Being of God; ſince his being has never been denied but by very few indeed; ſince that denial has rather proceeded from their Wiſhes and Deſires, than from their Reaſon and Underſtanding; and laſtly, ſince they have not been able wholly to extinguiſh the Belief of a God out of their Minds although they have earneſtly endeavoured it; I conclude, That the Belief of a God, in Man, is neither the Effect of Chance, becauſe 'tis Univerſal, nor of Ignorance, becauſe it poſſeſſes the moſt Learned, nor of State-Policy, becauſe 'tis received among the moſt barbarous and unciviliz'd People; but that there is a God, who has made all Men, and has (as a Token of his Work) ſtamped and engraved this his Mark and Character upon them.

X. There is no Man of common Senſe, who builds a convenient and goodly Structure, but he takes care likewiſe to keep it in good Order and Repair, after it is built. And there is no Fabrick but, in Tract of Time, will viſibly decay, if conſtant care be not taken of it. Since thefore, God has erected and framed this goodly Structure of the World; and ſince in ſo long a time there is no Manner of decay to be found in it (as is abundantly proved by Hackwell, in his Apology on this Subject) I conclude, That God, not only made this World by his Power, but alſo governs it by his Providence. And for the only Objection, which ſeems to be of any Force againſt God's Providence; namely, that wicked Men do often thrive and proſper, whilſt good and Vertuous Men are oppreſſed with Miſery; it is moſt eaſily and naturally ſolved, by ſuppoſing, (what ſhall anon be proved) That there are abundant Rewards for good Men, and ſufficient puniſhments for the wicked, to be diſtributed in a Life which is to come; which will bring all things to be equal at the laſt.

XI. Every Parent, who begets and brings up a Child; every Maſter, who feeds and pays a Servant; every Prince, who governs and protects his Subjects; and every Benefactor, who does any act of Kindneſs for another; may very reaſonably, and do always, expect a Return of Love, Obedience and Gratitude, in due Proportion to the Benefits received from them. Since then God is more than a Parent to us, for he made us and our Parents too; ſince he is ſo kind a Maſter, who gives us our Food, and all the Conveniences of Life; ſince he governs and protects us, by his over-ruling Providence, more effectually than any earthly Prince does his Subjects; And laſtly; ſince he is our greateſt and ſupreme Benefactor, who has given us all the good which we poſſeſs and enjoy; I cannot but conclude, that he expects a return of Love, Obedience and Gratitude from us (I will not ſay proportionable to the Benefits received from him, for that, perhaps, may exceed our Ability; but) proportionable unto our Ability or Capacity.

XII. That God is wiſe and powerful, I gather from his Work, which I contemplate in the Viſible World. And from thence I conclude, That he will ſufficiently puniſh thoſe Perſons who deſpiſe him, ſo far as not to love, thank and obey him, according as he expects and requires from them. That he is alſo good and gracious, I gather from thoſe good things which he has beſtowed upon us, relating both to our Bodies and Minds. And from thence I conclude, That he will abundantly reward all thoſe perſons who take care to pay him that Love, Gratitude and Obedience which he expects.

XIII. That theſe Rewards and Puniſhments are not finally diſtributed in this Life is very evident; Becauſe we often ſee Men, that are notoriouſly wicked, enjoy all the pleaſures; and others, that are conſpicuouſly vertuous, undergo almoſt all the Calamities of this World, even unto their very Graves, I conclude therefore, That there is another Life, after this, in which theſe Rewards and Puniſhments ſhall be duly diſtributed.

XIV. When a Man is once convinced that there is a God, to whom there is a Service due; and that there are Rewards and Puniſhments to be diſpenſed to all Men, according as they have performed or neglecting that Service; the grand Enquiry that every Man is concerned to make, is, What he muſt do to avoid theſe Puniſhments, and to be made Partaker of theſe Rewards. And here I think I may moſt eaſily and naturally make theſe following Concluſions; viz. 1. He who does what God requires from him ſhall not be puniſhed but rewarded. 2. God requires from every Man that he ſhould uſe his honeſt Endeavour, by all means, to know and underſtand his Will as perfectly as he can. For this is but Reaſon for every Maſter to expect from his Servant; much more for ſuch a Maſter as God. 3. If a Man does his heartieſt and beſt Endeavour, firſt to know and then to perform the Will of God; God will require no more from him. For to me it ſeems utterly inconſiſtent, with the Wiſdom of God to expect, and with his Goodneſs to require, any more from a Man than what he is able to perform; i. e. any more than his beſt and moſt hearty Endeavours.

XV. There are, in the general, but two ways of finding out, knowing the Will of God. The one is by the uſe of our natural Reaſon and Underſtanding; the other is by attending to that Revelation which God has made of his Will, to the World. Here then I conclude, I muſt make it my Buſineſs, ſirſt to enquire into the Truth and Reality of this Revelation; and then, to make uſe of that, and my Reaſon together, in order to find out what is God's Will.

XVI. That there was ſuch a Perſon as Jeſus of Nazareth, in Galilee, in the time of Tiberius Caeſar, the Roman Empetor; That he had a Company of poor Men for his Diſciples; That He and his Diſciples went about the Country of Judea, Teaching and Preaching; That he was put to death upon the Croſs, after the Roman manner, under Pontius Pilate, the Roman Governor of Judea; That after his Death, his Diſciples went about into all, or moſt, Parts of the then known World, Teaching and Preaching that this Jeſus was the Chriſt, the Son of God, and Saviour of the World, and that he was riſen from the Dead, and gone into Heaven; That in a few Years they converted a very great Number of People, in all places, to this Belief; That the Profeſſors of this Belief were called Chriſtians; That they were moſt cruelly perſecuted, and many Thouſands of them put to death, and that with moſt exquiſite Torments, for no other Reaſon, but becauſe they were Chriſtians; That theſe Perſecutions were ſeveral times renewed againg them, for the ſpace of about Three Hundred Years; And yet, for all this, that the Number of Chriſtians daily increaſed, and that not only Ideots and Unlearned Men, but great Scholars and Philoſophers were converted to Chriſtianity, even in the Times of Perſecution; All this, being merely Matter of Fact, was never yet denied by the greateſt Enemies of Chriſtian Religion. And, indeed, theſe things are ſo abundantly teſtified by the Hiſtories, and other Writings, of thoſe Times; and have been ſo generally receiv'd for Truth, as well by the Oppoſers, as Believers of Chriſtianity, by a conſtant, univerſal, and uninterrupted Tradition, from thoſe Days, even unto this Time; that a Man may as well deny the Truth of any, or of all, the Hiſtories of the World, as of this. Now, ſince all Men generally have a ſtrong Inclination to retain and ſtick to that Religion (whatever it be) in which both they and their Fathers have been brought up; and no leſs an Averſion to all cauſeleſs Innovations in Matters of Religion; Moreover, ſince all Men, without exception, who are in their Wits, have naturally a moſt earneſt deſire to preſerve their Lives as long as they can, and to keep themſelves free from Pain and Trouble; I think I may reaſonably conclude, that there muſt have been ſome extraordinary ſtrong, and even irreſiſtable Motive, which could prevail upon ſuch Multitudes of People to forſake theirs and their Anceſtors old Religion, and to embrace Chriſtianity, which then had but newly appeared in the World, and which, in thoſe Days, did ſeldom fail to involve its Proſelytes in moſt grievous Troubles and Perſecutions.

XVII. That this Motive could not be the Hopes of any Profit or Advantage in this Life, is moſt evident: Becauſe Chriſtianity was, in thoſe Days, moſt commonly perſecuted, even unto death. It muſt therefore, of neceſſity, be the hopes of ſome Benefit or Happineſs which ſhould accrue to them, after this Life was at an end. And this Benefit or Happineſs could not ſeem ſmall and inconſiderable to them; nor could the Hope which they conceived of it be weak, or doubtful: For there is ſcarce any Man, or ever was, in the World, who would run himſelf into certain Miſery and Perſecution, even to the loſing of his Life, only upon a weak and doubtful Hope of ſome ſmall and inconſiderable Benefit or Happineſs to be enjoyed in a Life to come. I conclude therefore, That the Primitive Chriſtians were undoubtingly poſſeſſed with a ſtrong Belief, and moſt firm Perſuaſion, That whoſoever ſhould truly embrace, profeſs, and live according to, the Chriſtian Religion in this Life, was certainly to be made Partaker of ſome great and ineſtimable Happineſs in the Life to come.

XVIII. That this Belief and Perſuaſion did not proceed from any Frenzy, or Madneſs, (which ſometimes poſſeſſes Man with very ſtrong Imaginations,) is very evident; both becauſe there was ſuch a Multitude of them, who exactly agreed in the ſame Sentiments; and alſo, becauſe it appears, both from the Writings and Actions of the Primitive Chriſtians, that they were Men of Reaſon and Sobriety, and ſome of them Perſons of great Learning. As evident alſo it is, that it could not proceed from the Force of any Argument. drawn from the Principles of bare Natural Reaſon, without Revelation. For, What Man in his Wits, without pretending ſome Revelation from Heaven, could ever be perſuaded, that the Embracing of the Religion taught by ſuch a particular Perſon, more than another, would make him happy in the Life to come? I conclude therefore, That the Diſciples of Jeſus, who preached Chriſtianity abroad in the World, did convince and ſatisfie their Proſelytes, that it was revealed by God from Heaven, that whoſoever would believe on Jeſus, and receive, and live according to, his Religion ſhould be made very happy in the next Life,

XIX. The main Argument which the firſt Preachers of Chriſtianity made uſe of, to convince the World that this was a Divine Revelation, was this; viz. Becauſe that Jeſus, in his Life time, did perform ſuch and ſo many Miracles, and wonderful Works, as ſufficiently ſhewed, that he had his Commiſſion and Power from God; and becauſe his Diſciples (whom he had appointed to teach his Religion to the World) for many Years after his Death, did likewiſe continue to work many Miracles in the Name of Jeſus; Which ſhewed, that God was with them in what they did and taught. The things by them alledged to have been performed by Jeſus, were ſuch as theſe: That he healed all manner of Diſeaſes and Diſtempers with a Touch, or barely with a Word ſpeaking; That he gave Sight to the Blind, Hearing to the Deaf, Speech to the Dumb, and Strengh and Agility to the Lame and Maimed; That he raiſed ſeveral Perſons from the Dead; and that he himſelf aroſe from the Dead, after he had been Crucified, and a Spear thruſt into his Vitals, and had lay'n dead in a Sepulchre unto the Third Day; And laſtly, That, after his Reſurrection, having ſeveral times appeared to his Diſciples, and converſed with them, for the ſpace of Forty Days, he was, at laſt, openly, and in their ſight, taken up alive into Heaven. The things alledged to have been done by his Diſciples, were, The Healing the Sick, the Lame, the Maimed, &c. and, in a particular manner, their Speaking all Languages, although they never had learned them. That all theſe things were pretended by the firſt Preachers of Chriſtianity, is confeſſed on all Hands. And, undoubtedly, they muſt needs, at leaſt, pretend ſomething that was very extraordinary, or elſe they never could have converted ſuch vaſt Multitudes, under ſo many Diſadvantages as they and their Religion laboured. That theſe things were not only pretended, but really and actually performed, is, to my Opinion, uncontrollably evinced from the Teſtimony of the Diſciples themſelves, Who declared theſe things for Truth unto the World; Who could not themſelves be deceived in thoſe Matters of Fact, of which they pretended to have been Eye-Witneſſes; Who never would go about to impoſe a Lye upon the World, by which they could propoſe to themſelves no manner of Advantage in this Life, nor (if it were a Lye) in the Life to come; Who never would have expoſed themſelves to Poverty, to Racks, to Gibbets, to Fire and Faggot, (in a Word) to all ſorts of Torments and Deaths, only for the ſake of a fruitleſs and unprofitable Fable; Who being Men of unblameable Lives, for their Morality, had, doubtleſs, more Honeſty and Integrity, than to affirm thoſe things for certain Truths, which they muſt needs know to be meer Inventions; Who were too many in Number, and too void of Craft and Guile, to combine together in framing a falſe Story, and none of them ever to betray or diſcover the Cheat; Who could never hope to impoſe the Belief of ſuch a Story upon a curious and inquiſitive Age (ſuch as that was wherein they lived) if it had been falſe, and therefore would certainly never have attempted it, if they had not known it to have been true; And, Laſtly, who, inſtead of convincing ſuch Multitudes as they did, muſt needs have been palpably diſcovered, and expoſed to the World for a Company of lewd Cheats and Impoſtors, in pretending that ſuch and ſuch things were done in the Land of Judea and Jeruſalem, (and done openly too, in the Face of the World,) when it was ſo eaſie a matter to go or ſend to the place, to make Enquiry, and ſo to find out the Cheat, if a Cheat it had been. But that theſe ſame Miracles, and wonderful Works, did far ſurpaſs both the Courſe of Nature, and the Power of Art, is very evident; That they were not perform'd by the Aſſiſtance of any wicked Spirit, does ſufficiently appear; becauſe the very Intent and Deſign of them was to propagate a Doctrine in the World, which, by all, muſt be allowed to teach the pureſt, and moſt ſtrict Morality; to which it cannot be imagined, that any Impure and Evil Spirit would contribute any help. It remains therefore, that theſe things muſt needs have been performed, either by the immediate Power and Aſſiſtance of God, (who is both the Framer and Controller of Nature) or (which is the ſame thing in effect) by the Mediation and Miniſtry of good Spirits, who always act obediently to his Will. So that (whether mediately, or immediately) it is God who is to be looked upon as the Original and Author of all thoſe wonderful Things, which were done by Jeſus, and his Diſciples. Now then; Since God did interpoſe his Power, to work ſuch ſtrange and ſtupenduous things, for the Propagation and Confirmation of that Doctrine which was taught by Jeſus and his Diſciples; This I think, is a ſufficient Demonſtration, that their Doctrine was certainly true. For, Who can imagine that God ſhould make uſe of his extraordinary Power, only to cheat and deceive the World into the Belief of a Lye? I conclude therefore, That the Primitive Chriſtians had ſufficient Reaſon to believe, that it was revealed by God from Heaven, that whoſoever would believe on Jeſus, and receive, and live according to his Religion, ſhould be made very happy in thenext Life; this very thing being the grand Point of Doctrine, which Jeſus and his Diſciples taught and preached to the World. And if we are ſure that the Primitive Chriſtians had Reaſon ſufficient to believe this; from hence it follows, That we have ſufficient Reaſon to believe it alſo.

XX. But Jeſus himſelf being long ſince aſcended into Heaven, and his Diſciples, who firſt preached the Goſpel, departed out of the World; here, I think, it is neceſſary to enquire, to whom, or to what I muſt apply my ſelf, that (amidſt the ſeveral Parties in the World, who all call themſelves True and Orthodox Chriſtians, each condemning all others but themſelves) I may be truly and ſurely informed what is the true and genuine Religion or Doctrine of Jeſus, which I ought to receive, and live according to, in order to my future Happineſs. For, if I do not this, I muſt either reject the Doctrine of Jeſus, and ſo loſe my future Happineſs; or elſe take it altogether upon Truſt, and by chance, and then 'tis odds but I light upon the wrong, and muſt needs run a very great hazard. And though he who is in a Miſtake, and cannot tell how to help it, will, doubtleſs, find an eaſie Pardon from God; yet he who falls into Errour, for want of moderate Care and Diligence to find out the Truth, has, I think, no pretence either to Pardon, or ſo much as to Pity.

XXI. The Roman Catholicks do tell me, that I muſt apply my ſelf to the Church. This Church they define to be, that Society of Perſons who proſeſs Faith in Jeſus Chriſt, and live in Subjection to, and Communion with the Pope, or Biſhop of Rome. This Church they ſay is infallible; and not only does not, but cannot err in any Doctrine of Religion, Go then, ſay they, to this Church, and receive the Doctrine which ſhe teaches; and there you have, certainly and infallibly, the true and pure Doctrine of Jeſus Chriſt. But I cannot give my Aſſent to follow this their Direction, becauſe I find ſuch great Difficulties in my way as, I think, are inſuparable; at leaſt, I am ſure, ſuch as I am not able to overcome. For, Firſt, Although it may be a certain Truth, that there ſhall always be a Church, that is to ſay, a Company of People, ſome where or other, profeſſing the true Chriſtian Religion, as long as the World ſhall laſt; yet what ſolid Proof can be brought, that this particular Society of Men, who live in Communion with the Pope, or Biſhop of Rome, are alone the true Church, and ſhall always keep and maintain amongſt them the true and uncorrupt Doctrine of Jeſus Chriſt? This Matter being a Queſtion of Revelation, and poſitive Inſtitution, is uncapable of being proved by any Argument drawn from Natural Reaſon. And, as for the Texts of Scripture which they alledge, it is even ridiculous to think, that any ſober and unprejudiced Perſon ſhould be convinced by them; (as will evidently appear to any one, who impartially reads what the Romiſh and Proteſtant Divines have written on this Controverſie:) For there are none of thoſe Texts, but are fairly and naturally capable of another Interpretation; and muſt be very much ſtrained and wreſted, to make them countenance the Romiſh Doctrine. Beſides that, the Divines of the Church of Rome do generally teach, That no Man can be ſure of the Authority or Senſe of any Text of Scripture, (eſpecially if it appear to be any way doubtful,) except he receives the Propoſal and Interpretation thereof from this their Church, which they ſay is infallible. So that a Man muſt of neceſſity believe the Infallibility of their Church, before he can any way be ſure of the Credit, or even of the Senſe, of thoſe Texts of Scripture which they bring to prove it. And then, What need is there of Scripture-Arguments to prove a thing, which muſt be acknowledged, before the Arguments can have any force, or even be as much as certainly underſtood? And if they tell me, that the Fathers, and ancient Chriſtian Writers, do teſtifie thus much of the Church of Rome; I can only ſay, that the Proteſtant Divines (who ſeem to me to be Men of as much Learning and Integrity as the Romiſh) do declare, that it is far otherwiſe. Nor have I Skill enough in Language and Antiquity, to take upon me to judge of this Diſpute. Neither do I underſtand, by what Authority the Writings of thoſe Perſons, who are acknowledged to have been ſubject to Errours, ſhould be obtruded on me as a Rule of my Faith, or as a ſufficient Argument to determine my Aſſent in ſo weighty a Matter. Secondly, Suppoſing, but not granting, that in the Church of Rome the true and pure Doctrine of Jeſus Chriſt was preſerved; yet ſtill it is granted, that particular and private Men, who live in the viſible Communion of that Church, may teach falſe and corrupt Doctrine. Here then I demand, How ſhall I certainly diſtinguiſh the Doctrine of the Church, from the Opinions of private Men? And how ſhall I certainly know what is the true Meaning of the Church's Doctrine? They of the Church of Rome are not agreed who it is, that has Authority to declare and expound the Doctrine of their Church; whether it be the Pope, or a General Council; or neither alone, but both together. Or if they were unanimous in this Point, yet how ſhall I know whether ſuch a particular Perſon, who poſſeſſes the Chair, be a true and lawful Pope; or ſuch a particular Aſſembly, a true and lawful General Council? Or, Suppoſe they could ſatisfie me in this Demand, yet there is no Council now ſitting, nor, if there were, could I go to them, or to the Pope, to receive Inſtruction; nor can the Pope, or a Council, be at leiſure to ſatisfie the Demands of every private Enquirer. How then can I be ſure that this or that particular Perſon does both rightly underſtand, and faithfully propoſe the Doctrine of the Church to me? Eſpecially, ſince there have been, and ſtill are, eminent Members of the Church of Rome, who have accuſed each other of corrupt Doctrine, and even of Hereſie it ſelf. But, Thirdly and Laſtly, There do appear to me to be much ſtronger Arguments to prove that the Church of Rome has actually erred, and corrupted the Doctrine of Jeſus Chriſt, (in the Caſe of Tranſubſtantiation, and ſome other her Tenents,) than any that can be brought, to prove her to be infallible. And until I can be otherwiſe convinced, I cannot but conclude, That to follow the Guidance of the Roman Church, is not the way to embrace the true and pure Doctrine of Jeſus.

XXII. Some there are who tell me, that, to find out the true and genuine Doctrine of Jeſus, I muſt have recourſe to the Tradition of the Church: And thus they ſet forth the Matter. Firſt, They ſuppoſe that the true and genuine Doctrine of Jeſus was undoubtedly taught by his Apoſtles, and firſt Diſciples. Secondly, That if any one did, or ſhould have gone about to ſpread any falſe or ſpurious Doctrine, whilſt theſe Apoſtles and Diſciples were yet alive; They who were ſent on purpoſe, by Jeſus, to preach his Doctrine, and were owned, and ſubmitted to accordingly by all Chriſtian Churches, both could and would immediately convince all Churches of the falſeneſs and ſpuriouſneſs of ſuch pretended Doctrine. Thirdly, That the Doctrine of Jeſus being in all Churches publickly and conſtantly taught and preached, every ſucceeding Age and Generation muſt needs know, and could not poſſibly be ignorant, what their Fathers, and immediate Predeceſſors owned and taught as ſuch. Fourthly, That therefore, if, at any time whatſoever, any new or ſpurious Doctrine was, or ſhould be, vented, by any Perſon or Perſons, as the Doctrine of Jeſus, all Chriſtians muſt preſently know that this was none of his Doctrine, becauſe it was not taught them as ſuch, by their immediate Predeceſſors. Fifthly, That therefore it is impoſſible that any new and ſpurious Doctrine could ever be broached in the World, as a part of the Doctrine of Jeſus, but it muſt needs meet with great Oppoſition: For all Chriſtians do maintain, That it is a Sin to teach, or knowingly to own, any thing as the Doctrine of Jeſus, which is not really ſo. Sixthly, That however ſome Men, out of Pride or Intereſt, may own and contend for any ſuch novel Doctrines, yet it is impoſſible that any ſuch Doctrine ſhould ever come to be univerſally received by the whole Church, except we could ſuppoſe, either that the whole Church ſhould joyn together to involve themſelves and their Poſterity for ever in a Sin; or elſe, that a few Men, who firſt ſhould vent an Opinion, could ſo impoſe upon the whole World, as to make them believe, that what they all muſt know to be a new and upſtart thing (becauſe they received it not from their Fathers and Predeceſſors) was a part of the ancient Doctrine of Jeſus, which was all along, from Hand to Hand, delivered down to them: Both which things are abſurd to conceive or imagine. And Laſtly, That no part of the Doctrine of Jeſus, once delivered, could ever be obliterated, or wholly forgot in the World; becauſe every Age of Chriſtians, from the very firſt, who undoubtedly received the whole and entire Doctrine of Jeſus, knew themſelves to be indiſpenſably obliged, both by God's Command, and alſo by that Love and Charity which they owed to their Poſterity to teach the ſame full and entire Doctrine which they received, unto their Children and thoſe who were to come after them. Go therefore to the Church (that is, to the Church of Rome, ſay the Papiſts; to the Univerſal Church, i. e. to all Chriſtians, ſay ſome Proteſtants,) and ſee what are the Doctrines which are, and have been univerſally maintained; of whoſe Beginning no other Account can be given, but that Jeſus and his Apoſtles taught them to the World: And there you have the entire and uncorrupted Doctrine of Jeſus. But to this I anſwer, That, indeed, where there is an univerſal, or a very large and general Tradition concerning any thing; and where; from the nature of the thing it ſelf, it appears to be highly rational and probable, that there is not, or could not be, any Errour or Miſtake in the matter; in ſuch a Caſe as this, no Man, I think, but an obſtinate Sceptick, will offer to withſtand the Evidence of ſuch a Tradition. But, let a Tradition be ever ſo general, or even univerſal; yet, if it can be ſhewn, that there is not only a poſſibility, but alſo a fair likelihood, and probability, that there may be a miſtake in the buſineſs; then, I think, no Man can juſtly be blamed, if he refuſes or ſuſpends his Aſſent, until the Teſtimony of ſuch a Tradition be cleared and vindicated from thoſe rational Prejudices and Exceptions which may lie againſt it. Now, if it were ſo, that all Errours and Miſtakes did ever immediately appear in their perfect Form, and full Growth, at their very Beginning; then it were moſt rational to conclude, that all Men muſt needs take notice of their firſt Appearance; and conſequently, that, in all likelihood, any ſuch Error muſt needs meet with many more Opponents, than Abettors. But, on the contrary; it may well be ſuppoſed, that Errours may have ſprung up in the World, from ſuch ſmall beginnings, and by ſuch ſlow and unperceivable degrees, that, after ſome Ages, it may be impoſſible for a Man to diſcover them to be Errours, except he has ſome other Rule, beſides Tradition, to try them by; viz. either the Rule of common Reaſon, or ſome ancient and unaltered Writing. As for Example; It is not rational to conceive, that, in the firſt Ages of Chriſtianity, they who preached and writ popular Diſcourſes, might, very innocently, and to good purpoſe, make uſe of Rhetorical Flights, and Figurative Expreſſions, to ſtrike the Fancies, and move the Affections of the People to Vertue and Piety? And is it not likely enough, That thoſe who came after them, might not only ſtrive to imitate, but alſo to out-do them, in bolder Flights, and more ſtrained Schemes of Expreſſion? And is it not alſo probable enough, That, in long proceſs of Time, Ignorance, generally overſpreading the Face of the World, and being joyned with a profound Veneration for thoſe ancient Preachers and Writers, might begin to interpret ſome of theſe Rhetorical and Figurative Expreſſions in a Literal and Logical Sence; and then conceive, that ſuch their Interpretations were really and truly the ancient Doctrines delivered down to them? Eſpecially if we conſider, that there may have been ſome Men of great Power and Repute in the World, who might have taken a pride and delight, or whoſe Intereſt it might have been, to amuze the People with myſterious Notions and Fancies, and to keep them ignorant of the Truth. And thus it appears to be, not only poſſible, but alſo probable enough, That Errours and Miſtakes, as to the ancient Doctrine of Jeſus, might come to be generally received, without any conſiderable or notorious Oppoſition given to them; or that ſuch Oppoſition might ſoon be ſuppreſſed and over-ruled by the Power and Reputation of ſuch prevailing Men. From all which I cannot but conclude, That though the general Tradition or Teſtimony of the Church may be a good Help, yet it may not always be a certain Rule, to lead me to the entire, and unaltered Doctrine of Jeſus.

XXIII. Other there are, who tell me, That, to find out the true and entire Doctrine of Jeſus, I muſt apply my ſelf to the holy Scripture; that is to ſay, to the Books commonly called the Old, and the New Teſtament. And becauſe I look upon this to be the right Way, I ſhall briefly and plainly deliver my Thoughts, in relation to theſe Books. And firſt, of the New Teſtament. That the New Teſtament, as it was extant in the Greek Toegue, has been ever univerſally owned by all Chriſtians, as containing a true (though ſome deny it to be a full) Account of the Life and Doctrine of Jeſus, is a thing ſo notorious, and ſo univerſally acknowledged, that I cannot find the leaſt Ground or Reaſon to queſtion it. Now the Hiſtory and Doctrine of Jeſus being ſo well known unto the firſt Chriſtians, by the Preaching of the Apoſtles and Diſciples; and they being ſo ready, upon all Occaſions, to lay down their Lives for the Truth of Chriſtianity; it cannot be imagined that ever they would ſo readily and univerſally receive and own ſuch a Book, if it had contained any thing in it which was diſſonant from that Doctrine which they had received. It is confeſſed, indeed, that ſome of thoſe Books which make up the Volume of the New Teſtament, (that is to ſay, the Epiſtle to the Hebrews, that of St. James, the Second of St. Peter, that of St. Jude, the Second and Third of St. John, and the Revelations,) were not ſo ſoon, and ſo univerſally received, throughout the Chriſtian Church, as the reſt of the Books were. The Reaſon of which, apparently, was not, That theſe Books contained any thing in them contrary to what was delivered it the other Books of the New Teſtament, (for he that reads the whole, will plainly find, that there is a very compleat Agreement between them; the only ſeeming Diſcord, of St. Paul's Juſtification by Faith, and St. James's Juſtification by Works, being exactly and fully reconciled, by conſidering, That St. Paul means no other Faith, but ſuch as worketh by Love, Gal. 5. 6. and St. James, no other Works, but ſuch as proceed from Faith, Jam. 2. 22.) But becauſe it was not at firſt univerſally known, who were the Authors of them. Which abundantly ſhews the Care and Caution of the Chriſtian Church, in not being haſty to receive and admit any Books, as authentick Records of their Doctrine, without very good Warrant for ſo doing. And therefore, ſince theſe ſame Books were, in a very little time after, received, and owned to be of equal Authority with the reſt of the New Teſtament; I cannot but from thence conclude, That thoſe Churches which, at the firſt, doubted concerning thoſe Books, did ſoon receive moſt full and ample Satisfaction in that matter, from thoſe who had before received them. I conclude therefore, That the Book of the New Teſtament, as it was extant in the Primitive Times, in the Greek Tongue, did contain a true Account of the Doctrine of Jeſus.

XXIV. That innumerable Copies of the New Teſtament were, in a very little time, diſperſed through all places where Chriſtianity was planted; That it has heen, at different times, and in very diſtant places, tranſlated into all (or almoſt all) Languages; And that Copies, both of the Original, and many of the ſeveral Tranſlations, have been preſerved with much Care, in a great many diſtant Parts of the World, is allowed by all, and denied by none. From whence I think we may gather, Firſt, That where the Generality of the Greek Copies of the New Teſtament do agree in the very ſame Words, there we have, undoubtedly, the true and authentick Words of the New Teſtament. For, although ſome Miſtakes might creep into ſome Copies, either through the Wickedneſs or Negligence of ſome particular Men; yet, where ſo many Copies of a Book have been ſo carefully preſerved, and in ſuch diſtant Parts of the World, it is not to be imagined, that the ſelfſame Errour, in any Expreſſion, ſhould ever be propagated through the Generality of them. Secondly, That where the Words or Expreſſions of divers Greek Copies do differ one from another; yet if the Senſe and Meaning be exactly the ſame in all, or almoſt all; there we have certainly the true Senſe and Meaning of the New Teſtament. For it is eaſie to apprehend, that a Tranſcriber might, by a ſmall Miſtake, put one Word or Expreſſion of the ſame Signification, in ſtead of another: But that the ſame Senſe ſhould be punctually preſerved in all, or almoſt all, Copies is not to be imagined, except it were the true Senſe delivered from the Beginning. Thirdly, That if there may be found any different Readings in divers Copies of the New Teſtament, which diſagree in Senſe, as well as in Words, (which ſcarce ever happens in any thing which is accounted a material Point of Religion) then it ſeems to be moſt fit and proper to admit of that Reading and Senſe which beſt agrees with the Tenour of the whole; with the ancientest, and best eſteemed Tranſlations; and with the evident Principles of ſound Reaſon. And if any place be ſo obſcure, as that none of theſe Ways will afford any Light into its Meaning, then I think that no ſtreſs ought to be laid upon it in any neceſſary part of Religion.

XXV. But ſome will demand, How are we ſure of the Senſe and Meaning, even of thoſe places of the New Teſtament, where there is no difference about the Words? In Anſwar to this, I have already ſhewn, (§. 21.) that we are not to follow the Guidance of the Church of Rome, to know the true Doctrine of Jeſus; Nor therefore, conſequently, to know the true Meaning of the New Teſtament, in which his Doctrine is owned to be contained. I have ſhewn alſo, (§. 22.) That though general Tradition may be a good Help, yet may it not always be a certain Rule to lead one to the unaltered Doctrine of Jeſus; nor therefore, conſequently, to the true and genuine Interpretation of the New Teſtament. Since therefore there is no other way to be found, I conclude, That the New Teſtament is to be interpreted the ſame way that other Books are; that is, by conſidering the Senſe and Property of the Words and Sentences, and the ordinary Figures of Speech, as they are commonly uſed in the ſame Book, and in others written in the ſame Language, and about the ſame, time; together with the Scope, Drift, Coherence, and Occaſion of the Diſcourſe. To which End, every Man that is learned, being bound to uſe his beſt Endeavour to know the Will of God, (as I have ſhewn, §. 14.) is obliged, according to the meaſure of his Learning, to conſult Lexicons, Commentators, and ancient Writers, and to uſe all other Helps; that he may both ſatisfie himſelf, and alſo be able to inform others.

XXVI. But perhaps I ſhall be told, That when a Man has done all this, to the beſt of his power▪ yet, after all, he may be miſtaken; as it appears, that many Learned Men are; ſince 〈◊〉 oppoſe and contradict one another about the Meaning of the New Teſtament. To this Ianſwer, That ſince I have ſhewn, (§. 3.) that all neceſſary things (whether as to Belief, or Practice) in Religion, are eaſie to be underſtood; I muſt from hence conclude, That a ſober and honest Enquirer cannot eaſily be miſtaken in the Interpretation of thoſe places of the New Teſtament, which do contain any neceſſary part of Religion. And as for other parts and paſſages of it; if Men would be but peaceable, (which is plainly enough commanded in the New Teſtament,) their Miſtakes about them could do no harm. And, again; Since I have ſhewn, (§. 14.) That God requires no more from a Man, but his beſt Endeavours to know and perform his Will; I do hence conclude, That if a Man be miſtaken in his Interpretation even of any ſuch place as contains ſome neceſſary part of Religion; yet, if this Miſtake be purely an Errour of the Ʋnderſtanding, and does not proceed from any Neglect, or wilful Fault of the Perſon ſo miſtaking; God will never be offended with him for it. And then, What hurt can there be in ſuch a Miſtake as this?

XXVII. But it may be demanded, What ſhall they do to find out the Meaning of the New Teſtament. who do not underſtand any thing of the Greek, which is the only authentick Language of this Book? Which is evidently the Caſe of much the greateſt part of Mankind. I anſwer, That he who is ignorant of the Greek Tongue, being yet obliged to uſe his beſt Endeavour, (§. 14.) muſt do the beſt he can, by reading ſome Tranſlation, or Tranſlations of it; (or, if he cannot read himſelf, by hearing them read;) and by asking and enquiring from ſuch of his Acquaintance as he believes to be Perſons of Sincerity and Knowledge, to know what is the Senſe and Doctrine of the New Teſtament, and the Will of God therein contained. And, ſince God requires no more from any Man, but his beſt Endeavour, (§. 14.) it follows, That if ſuch a Man be miſtaken, and cannot help it, God will not be offended with him neither for it.

XXVIII. And one thing more let me add, for the ſake of thoſe who are not skilled in the Greek Tongue; viz. That ſince there have many Tranſlations been made of the New Teſtament, moſt of them by Perſons well skilled in Languages, of good Repute for their Honeſty and Integrity, and who could not but know before-hand, that their Tranſlations would be narrowly ſifted and examined by learned Men; (which muſt needs make them careful to commit as few Faults as they could;) and ſince all thoſe things which God requires from Men, muſt needs be eaſie enough to be underſtood, (§. 3.) and therefore eaſie to be tranſlated and expreſſed in any Language; I cannot but conclude, That a ſober and impartial Enquirer may be very well aſſured of the Doctrine of Jeſus, even from the Tranſlations of the New Teſtament, though he does not underſtand the Greek Original. And, for as much as I can underſtand of the matter, if Men did ſtand only upon the honeſt and downright Senſe and Meaning of plain Places, (which only can ſtive us good Aſſurance in Religion,) and would not quarrel about critical Niceties in ſuch Texts as are confeſſedly obſcure, I believe there is ſcarce any Tranſlation of the New Teſtament ſo defective, but might be a ſufficient Guide to any ſober Man, to lead him to the Doctrine of Jeſus.

XXIX. Having thus ſpoken what I deſigned of the New Teſtament, I come to ſay ſomething of the Old. And here, that the Jews, in the Days of Jeſus, had among them a Book, written in the Hebrew, and ſome ſmall part of it in the Chaldee-Tongue, which we now call the Old Teſtament, which they called the Holy Scripture, and eſteemed as the Word of God, is a thing beyond diſpute. That this Book was owned and acknowledged, quoted and referred to, and all People exhorted and encouraged to ſearch and ſtudy it, as the Word of God, both by Jeſus himſelf, and alſo by his Diſciples, is moſt evident to any one who reads the New Teſtament. From whence I muſt conclude, That the Doctrine of that Book, as it was then extant, is to be eſteemed as part of the Doctrine of Jeſus; and that thoſe Laws and Commands which are there to be found, are to be kept and obſerved by all Chriſtians, the Followers of Jeſus; except where it can be ſhewn that Jeſus has freed us from the Obligation of them.

XXX. Moreover, ſince this Book has been Tranſlated into as many Languages, and as many Copies of the Original have been carefully kept, in diſtant Parts of the World, as of the New Teſtament; I do conclude, That the very ſame things which just now were ſaid concerning the Words, the Meaning, and Way of interpreting the New Teſtament, will hold good concerning the Old Teſtament alſo, as far as they can be accommodated to it.

XXXI. There are ſome certain Books and Fragments, which among the Proteſtants are well known by the Name of Apocryphal, to which the Papiſts give the Title of Deuterocanonical. Theſe Pieces the Papiſts contend to be a real part of the Old Teſtament, and of equal Authority with the other Books of it: But the Proteſtants will not allow their Authority to be ſacred, although they grant that there are many uſeful and profitable things contained in them. Now, he that is not able to ſearch into Antiquity, for the Reſolving of this Controverſie, may by another way be ſatisfied about it. For, ſince the Jews (from whom the Chriſtians originally received the Scriptures of the Old Teſtament) do all of them, and ever did, unanimouſly reject theſe ſame Apocryphal Books and Fragments, as being no part of their Holy Scripture; I think it may from hence be ſufficiently concluded, That, as to the Controverſie about the Apocryphal Scripture, the Proteſtants are in the right, and the Papiſts in the wrong. And yet, if the Authority of thoſe Pieces were as great as the Papiſts would have it, I ſee not how it could make any Alteration in my Religion. For I do not find any thing in them, but what is eaſily reconcilable with the reſt of the holy Scripture.

XXXII. But there are ſome Difficulties which ſeem to ariſe concerning what I have diſcourſed, to which it will be neceſſary to give a full and ſatisfactory Anſwer. And, Firſt, If all be granted that has hitherto been ſaid; yet, how ſhall I be ſure that the Book of the holy Scriptures contains, not only truly, but alſo fully and entirely, the Doctrine of Jeſus; ſo that nothing is to be eſteemed as a part of his Religion, but what is contained in the Scripture? To this I might anſwer, That there are ſeveral Paſſages in the Scripture it ſelf, which do give us to underſtand, that the whole Law and Will of God, as far as it is needful for Man to know them, are contained in thoſe holy Writings; (as the Proteſtant Divines do ſufficiently make appear, in the Management of this Controverſie againſt the Papiſts.) But, waving this, I think it is enough to ſay, That it is not, indeed, impoſſible in it ſelf, but that Jeſus might have made known other Particulars of Doctrine, and of the Will of God, beſides what is conſigned to us by the Scripture. And if any Man can effectually prove, that any ſuch Doctrine or Precept was delivered by him; I think, that whoſoever is convinced of the Proof, ought to believe that Doctrine, and obey that Precept, which appear to be ſo delivered. But he that does his hearty and ſincere Endeavour to find out the Doctrine and Will of God, delivered to Man by Jeſus, and is not able, with all his Diligence, to diſcover any more of it, than what is recorded in the Scripture; if he faithfully keeps and obſerves as much of it as he is able there to diſcover, it is plain that God requires no more from him, (§. 14.) and therefore certainly will not puniſh him, for want of any thing farther.

XXXIII. Secondly, It may be objected, That in Reading theſe Books, there do appear to be ſome Paſſages which are in themſelves abſurd, and contrary to the plain Dictates of every Man's Reaſon and Underſtanding; and ſome which are irreconcileable with one another. Now, that the Doctrine of Jeſus is certainly true, muſt be allowed, becauſe it is confirmed by God. That both parts of a Contradiction cannot be true, is acknowledged by all Men: And no Man, I think, can own that for a Truth, which is contrary to the plain Dictates of his Reaſon and Underſtanding; which to every Man is, and muſt be, the Standard of all Truth whatſoever. For there can be no Reaſon why any Man receives and owns any thing for a Truth, but only becauſe he apprehends it to be conformable unto the plain and ſelfevident Notions which are already planted in his Mind. Here then it may be demanded how it canbe poſſible that theſe Scriptures ſhould contain the true and uncorrupted Doctrine and Religion of Jeſus? To this I anſwer: Firſt, That I cannot find any appearance of a Contradiction, throughout the Holy Scriptures, in any Point of Doctrine, or Rule of Manners, but what is ſo eaſie and obvious to be reconciled, that no Man, I think, of Candour and Ingenuity, but would be aſhamed to object it. Secondly, And, as for thoſe few ſeeming Diſcordances, which do occurr in the Circumſtances of ſome Hiſtorical Narrations; though I, perhaps, am not able to reconcile them, yet it may be that the things themſelves may not be abſolutely irreconcilable. But ſuppoſe they were, yet it is no derogation to the Truth of the Hiſtory, (as to the main ſubſtance of it, ) or of the Doctrine contained in the holy Scriptures, that ſome of the Sacred Writers have been miſtaken in the Relation of ſome ſmall and inconſiderable Circumſtances. There are ſeveral Hiſtorians and Chroniclers, which give an Account of the Life and Reign of many of our Kings of England; and although they differ in many Circumſtances of things, yet this was never made an Argument to doubt of the Truth of the main Hiſtory, wherein they all agree. And why may not the Scripture-Hiſtorians be as favourably cenſured as all other Hiſtorians in the World are? Thirdly, There are many things which are above my Reaſon and Underſtanding which I cannot comprehend in my Mind, nor frame a clear and diſtinct Notion of; which yet I cannot ſay, are contrary to my Reaſon: Becauſe (though they are above my reach, yet) I do not find that they do contradict any of thoſe plain and ſelf-evident Principles which are implanted in my Underſtanding. For Example, I am not able diſtinctly to apprehend how the ſmalleſt Particle of Matter, which can be aſſigned, is yet in it ſelf capable of being for ever divided; ſo that no part of Matter, though ever ſo ſmall, can ever be ſo much as convinced to be abſolutely inviſible. And yet this is ſo far from being contrary to my Reaſon, that my Reaſon it ſelf does fully ſatisfie me that the thing is ſo, though I am not able to comprehend the manner of it. The ſame thing alſo may be ſaid concerning the neceſſity of ſome thing being without any Beginning. (of which, ſee §. 5, 6.) Now if I meet with any thing in Scripture which is thus above my Reaſon, but not contrary to it, I cannot refuſe my Aſſent unto it. (I mean always, upon a Suppoſition that the Words do appear evidently to carry ſuch a Senſe.) For I cannot conclude ſuch a thing to be impoſſible: Becauſe I do not find it contrary to my Reaſon, though above it. And if it be a thing in my Apprehenſion poſſible, I muſt believe it to be true, when I find that God has declared it ſo to be. Other things, again, there are, which are directly contrary unto thoſe ſelf-evident Notions and Principles, which my Reaſon finds to be connatural with it ſelf. For Example; That a Part is equal to the Whole; and ſuch like Abſurdities. Now, if any ſuch Propoſitions as theſe, which are contrary to my Reaſon, ſhould occurr to me in Scripture, I cannot poſſibly believe them to be true in a Literal Senſe; (for that were to renounce the clear Dictates of my Reaſon and Underſtanding, upon which the Certainty of all things which I believe or know, is ultimately built; and without which, I could have no Certainty of the Being of God, or the Truth of any Religion;) and therefore I muſt needs underſtand them to be meant figuratively. And that Figure which beſt agrees to ſuch Words, according to the moſt common Cuſtom of Speech, and is moſt conformable to common Senſe and Reaſon, I think, is always to be preferred. I never read any Book, to my knowledge, but in it I found many Expreſſions which, taken literally and ſtrictly, were abſurd and ridiculous; but, taken figuratively, as 'tis evident they were intended, did contain very good Senſe and Meaning. Since then the Holy Scriptures were written in ſuch Words and Expreſſions as were commonly uſed among Men in Speaking and Writing, why ſhould we think that ſtrange in them, which is ſo uſual in all other Books?

XXXIV. Thirdly, It may be objected, That this Doctrine which I have taught, leaves every Man entirely to his own Reaſon and Underſtanding, to find out the true Religion, and the Way to Heaven. Now, ſince there is ſo great a difference between the Notions and Sentiments of different Men, it muſt needs follow, that, all Men being left wholly to themſelves, there muſt neceſſarily be great Variety, and even Contrariety, of Opinions among them concerning Religion. And if God requires no more from every Man, but to do his beſt Endeavour, and to chuſe that way which he thinks to be the trueſt; from hence it will follow, That two Men who are contrary one to another in the Point of Religion, may yet both be in the right Way to Heaven; and a Turk, or a Heathen, may be ſaved, as well as a Chriſtian, if they are but ſtrongly perſuaded that they are in the right. I anſwer; Firſt, That if the Objection means, that I leave every Man to his own Reaſon and Underſtanding, without any other help, to find out the Trut of Religion, it is a miſtake. For I have aſſerted, That every Man, according to the Meaſure of his Learning, ought to make uſe of all the Means and Helps he can, to underſtand the Scriptures, and the Will of God. (See §. 14. and §. 25.) But if the Meaning be, That I leave every Man to chuſe that Religion which, after a ſerious Enquiry, appears to him to be the beſt; (which is all that I contend for;) In this I ſay no more than what all Men muſt, and do, ſay, as well as I. For, either a Man muſt never enquire into the Truth of his Religion at all, (and then he chuſes his Religion by mere chance; and ſince there are many falſe Religions, and but one true, 'tis great odds but he lights upon a wrong one;) Or, if he does enquire. either he muſt chuſe that which he thinks not to be the beſt, (and then he acts againſt his Conſcience,) or that which he thinks is the beſt; Which is what I aſſert, and what every Man of Senſe profeſſes himſelf to do. Secondly, As there are many Differences in the Notions and Sentiments of Men, concerning thoſe things which are, in ſome meaſure, abſtruſe and obſcure; ſo, on the other ſide, there are many things ſo apparent, and evident, that Men who are ſincere and unbyaſſed, if they have but common Senſe, can never differ about them: Amongſt which, I think, I may reckon all thoſe things which God requires of neceſſity to any Man's Salvaton (§. 3.) And whereas the World has, for theſe many Years, found, that compelling Men to this or that Religion, contrary to their own Sentiments, has been ſo far from begetting Unity of any ſort, that, on the contrary, it has even diſtracted Mankind, not only with Variety of Opinions, (each Party taking a delight to thwart other,) but alſo with War and Confuſion; If every Man were left to himſelf, to follow what Religion he pleaſes, (as he ſhall anſwer to God for his Sincerity,) it is very probable that moſt Men, having no Worldly Intereſt to ſerve by this or that Religion, would in time, be brought to agree in all the great and neceſſary Truths of Religion; which are plain and evident to every ſober and inquiſitive Perſon. And as for things not abſolutely neceſſary, and of an inferiour ſort, (as I have ſaid, §. 26.) if Men would be but peaceable, their Miſtakes, and conſequently their Differences about them, could do no great harm. But if Men will ſtill differ even about the eſſential and neceſſary Parts of Religion, I know no Remedy for it upon Earth; but muſt refer the Matter wholly to the Judgment of God in Heaven. Thirdly. I do not maintain, That he who is in an Errour, that is, a Turk, or an Heathen, (whatſoever the ſtrength and ſincerity of his Perſuaſion may be,) is in as ſure a Way to Heaven and Salvation, as he who is an Orthodox-Man, and a Chriſtian. How God will deal with thoſe that are miſtaken, and cannot help it, I do not determine. All that I would inſinuate (§. 14.) is, That he will not puniſh any Man for any Errour, or Miſtake, which he falls into, through a pure Deſect of his Underſtanding, and not through any Fault or Neglect of his Will. But how far he will reward ſuch a Perſon for his good Meaning, is more than I can tell.

XXXV. Fourthly, It may be objected, That this Doctrine does, in effect, undermine and enervate the Force and Power of all Civil Government, by opening a Way for all Malefactors to eſcape Puniſhment, how great ſoever their Crimes may be. If ſuch a Perſon ſhould plead thus for himſelf, That he was fully perſuaded in his Mind and Conſcience, that it was the Will of God, that he ſhould commit ſuch a Theſt, or Murther, of which he is accuſed; and that therefore, according to this Doctrine, it was his Duty, in the ſight of God, to act according to this Perſuaſion; The Magiſtrate, who knows not the Hearts of Men, can never be able certainly to diſcover, but that this is a real Truth, that he was ſo perſuaded. And if every Man, in all the Duties of Religion, is bound to act according to his own Senſe and Perſuaſion of Things; with what Conſcience can a Magiſtrate puniſh ſuch a Perſon for that Fact, which, for ought he knows, it was his Duty to commit? I will not ſay, but that it may ſo fall out, that a Man may think it to be his Duty to commit the moſt horrid Villanies, ſince Jeſus Chriſt himſelf aſſures his Diſciples, That the Time would come, that whoſo killed them, would think he did God Service, Joh. 16. 2. And how far God Almighty will be merciful unto ſuch Perſons who commit ſuch Facts out of pure Ignorance, and not out of Malice, I had rather St. Paul ſhould determine than I. (See 1 Tim. 1. 13.) But to the Objection, I think it ſufficient to anſwer, That the Civil Magiſtrate, as well as other Men is bound to act according to the cleareſt Conviction, and ſtrongeſt Perſuaſion of his own Mind. If therefore, upon the Examination of all Circumſtances, he be well ſatisfied, and really believes, that ſuch a Plea from a Malefactor is no real Truth; but only a meſe Trick, and Pretence, in hopes to eſcape Puniſhment; he ought to take no notice of it, but to pronounce his Sentence according to the Law. But that which comes up cloſe to the Objection, and which, I think, is the fulleſt and trueſt Anſwer, is this; viz. That the Civil Magiſtrate has nothing to do to enquire or regard how the Matter ſtands between God and the Conſcience of the Tranſgreſſor of the Law of the Land; ſo as to be thereby any way influenced in the Paſſing his Judgment. It is enough to him, if he be well and throughly convinced, that the Laws by which he acts are no way contrary to the known Law of God. There are many Caſes wherein a Man offends highly againſt the Law of God, in which the Civil Magiſtrate has no Power to inflict any Puniſhment on the Offender; becauſe the Fault which he may have committed, does not, it may be, any way tend to the damage or diſturbance of the Civil Society; Which, and which only, is committed to the Care of the Magiſtrate. Such, for Example, are many Acts of Covetouſneſs, or of Prodigality, and other Sins; againſt which it is not poſſible to provide by any Humane Laws. And, on the other ſide, There are ſome Caſes, wherein a Man may ſtand abſolved before the Tribunal of God, and yet be very juſtly condemned by the Magiſtrate. Thus, for inſtance, If a Man has committed Theft or Murther, and, upon a ſincere and hearty Repentance, has obtained the Pardon of his Sins from God; yet, nevertheleſs, if ſuch a Perſon be accuſed, and legally convicted, of ſuch Crimes before the Civil Magiſtrate; He not only may, but ought to put the Law of the Land in Execution agninſt him, though he believes him to be ever ſo penitent; That it may be a Terrour unto others. For, if this ought not to be done, every Malefactor, by a pretence of Repentance, (which cannot certainly be diſcovered by any but God,) might eſcape the Laſh of the Law: By which Means all wicked Men would be encouraged to commit all ſorts of Crimes. Thus alſo when the Children of Iſrael were commanded by God to conquer the Land of Canaan, we read how they ſent Spies to make a Diſcovery of the Land, that they might the more eaſily invade it. Now it is moſt certain, that theſe Spies did nothing but what they had God Almighty's Warrant for; and yet, if they had been taken by any of the Canaanitiſh Magiſtrates, and legally convicted of their Deſign; Who doubts but that it had been lawful for them to have puniſhed them, according to the Law of War, and the Law of Nations? For it is none of the Magiſtrates Buſineſs, to enquire who keeps or tranſgreſſes the Laws of God; (for the Law of God extends to many Caſes, where the Magiſtrate's Authority has nothing to do;) but they who tranſgreſs the Laws of the Land, and thereby diſturb the Peace of the Commonwealth, are, upon a due Conviction, to be puniſhed by the Magiſtrate, (without any farther Enquiry;) it being his Buſineſs to do every thing which appears to be neceſſary for the Preſervation of the Weal-Publick, provided that he does nothing which is contrary to the known Laws of God, who is the ſupreme King and Lord of all.

XXXVI. But Fifthly, it will be objected, That whatever becomes of the civil Magiſtrate's Power, yet this Doctrine which here is taught, muſt certainly defeat and cancel all that Authority with which the Church is endowed and inveſted. For, though the civil Magiſtrate has no more to look after but only the Peace and Preſervation of the Common-Wealth; yet ſurely it is the Duty of the Church to take Cognizance of thoſe things which are committed merely againſt the Law of God. But how can the Church call any Man to an Account for any Sin or Tranſgreſſion, when a Man may plead for himſelf, That he thought it was his Duty; which Plea, if really true (and who but God can diſprove it?) is ſufficient according to this Doctrine, to juſtifie him before God; and conſequently to indemnifie him from all Cenſures of the Church. To this I anſwer, That the Authority of the Church (i. e. of a Chriſtian Society) is twofold: viz. Either that Authority wherewith it is inveſted immediately by God, or that which is conferred on it by the civil Laws and Conſtitutions of the Kingdom or Commonwealth. The latter of theſe is a civil Authority, though exerciſed by Eccleſiaſtical Perſons, becauſe it is derived altogether from the civil Power, And therefore, the Conſideration of it muſt be referred to what is but now ſaid touching the civil Magiſtrate. But as for that Authority which is given to the Church immediately by God; it is evidently no more than this, viz. An Authority to preach the Goſpel, and to perſwade Men every where to receive it; and an Authority to exclude thoſe Men out of the Society (that is, out of the viſible Communion of it) who do not profeſs the true Chriſtian Faith, and live according to the Chriſtian Law. Other Authority than this does not appear to be given to the Church by God. And nothing that I have ſaid, does in the leaſt tend to abridge them any way as to the Exerciſe of this Power. The Church may and ought to preach the Goſpel, and perſwade men to embrace it. And however any Man may be excuſed before God by invincible Ignorance, yet he is not to be ſuffered in the viſible Communion of the Church, if he does not believe and live as a Chriſtian.

XXXVII. Sixthly, it may be objected that I have ſeveral times in this Diſcourſe made uſe of a Diſtinction, which Diſtinction is nevertheleſs render'd altogether uſeleſs and impertinent by the main Deſign of the Diſcourſe it ſelf. The Diſtinction is between neceſſary Matters of Religion and ſuch as are not neceſſary. (which is referred to, • . 26. and elſewhere) But if no Man can be obliged in any Matter of Religion, any farther than to do his beſt Endeavour, from thence it muſt follow, That all things are alike neceſſary in Religion. For whatſoever is within a Man's Power, according to this Doctrine, is neceſſary for him; and whatſoever is not within his Power is not neceſſary; ſo that the very ſame thing may be neceſſary in Reſpect of one Man, and not neceſſary in Reſpect of another; which confounds the Diſtinction and renders it uſeleſs. To this I anſwer, That by things neceſſary I mean all ſuch as it is a Sin for a Man to be ignorant of, if the Knowledge of them be within his Power. Such as are, That Jeſus is the Son of God, That God is to be worſhipped, &c. By things not neceſſary, I mean, Such as a Man is not obliged ſo much as to ſearch after; the lgnorance whereof ſhall not be accounted ſinful before God, although it might have been in a Man's Power to have known them. Such are a great many curious Speculations, which Divines do trouble themſelves and the World with; which they themſelves do yet confeſs, are not neceſſary to any Man's Salvation; and conſequently, which a Man is no more obliged to trouble his Head with, than with any Problems, either in Geometry, or Natural Philoſophy.

XXXVIII. Seventhly, It may be objected, That this Doctrine muſt needs encourage Men to continue in their Ignorance, and not to take any Care or Pains to inform themſelves concerning the Truth of Religion, or any of the Duties of it. For, Why ſhould a Man take any Pains to get more Knowledge, (which will, it may be, bring Trouble in the Practice of it,) when Ignorance is no manner of Bar to his Salvation? For, let him but live according to the Knowledge which he already has, and God, it ſeems, requires no more from him. To this I anſwer, That for a Man to act according to the beſt of his Knowledge, will not ſerve his turn; except he has uſed his beſt Endeavour, by all Means, to know and underſtand the Will of God as perfectly as He can. (as I have ſhewn, all Men are bound to do, §. 14.) Which, though it is a Comfort to thoſe who are ignorant, and cannot help it; yet is no manner of Encouragement or Excuſe for thoſe whoſe Ignorance is their own Fault or Neglect.

XXXIX. My Reaſon having thus brought me to embrace the Chriſtian Religion, and directed me where and how to ſeek for the particular Doctrines of it; it follows now, that I ſhould put this Speculation into Practice; that I would ſearch the Scriptures with all the diligence I can, and ſet my Mind, with all its Faculties, on work, to find out as much as I am able of the Will of God, that I may the better conform my ſelf unto it. This, with God's help, I deſign ſpeedily to do: And the Reſult of my Thoughts ſhall be publiſhed to the World, if what I here write prove acceptable. But in the mean time, I think it not improper here to add ſome general Conſiderations, which may ſerve as Rules and Guides to me, or to any other Perſon, who ſhall ſet himſelf upon ſuch an Enquiry; to direct our Judgments aright, to the true Doctrine of Chriſtianity, and to keep us from all Miſtakes about it.

XL. First, Then, I take it for granted, That the Chriſtian Religion is calculated for Men of Reaſon and Underſtanding; that is, That it is fit to ſatisfie and convince every ſober Man, who ſeriouſly conſiders the Arguments on which it relies; and is not led aſtray by Paſſion, by Prejudice, or Worldly Intereſt. That this is ſo, appears very evidently from hence; Becauſe both Jeſus and his Appoſtles do appeal to the common Reaſon and Underſtandings of Men, to judge of what they taught. Yea, and why, even of your ſelves, judge ye not what is right? ſays Jeſus, Luk. 12. 57. Prove all things, hold faſt that which is good, ſays St. Paul, 1 Theſ. 5. 21. Be ready always to give an Anſwer to every one that asketh you a Reaſon of the Hope that is in you, ſays St. Peter, 1 Pet. 3. 15. Believe not every Spirit; but try the Spirits, whether they are of God, ſays St. John, 1 Joh. 4. 1. Hence then I conclude, That there can be nothing in Chriſtian Religion, which contradicts the clear and evident Principles of Natural Reaſon. For otherwiſe, a Rational Man could not be a Chriſtian. (See §. 33.)

XLI. Secondly, It appears plain to me, that Chriſtian Religion was calculated, not only, nor chiefly, for Men of great and deep Learning; But alſo for thoſe of ordinary, plain, and mean Capacities: That is to ſay, That there is nothing neceſſary in Chriſtianity, but what may be as well underſtood by every ordinary, illiterate Man, as by the greateſt Schollars. If this were not ſo, it would not be poſſible for an unlearned Man to be as good a Chriſtian as one that is learned: Whereas the contrary is moſt apparently declared in the New Teſtament. I thank thee, O Father, becauſe thou haſt hid theſe things from the Wiſe and Prudent, and hast revealed them unto Babes, ſays Jeſus, Matth. 11. 25. To which, the Words of St. Paul do exactly agree, 1 Cor. 1. 19. to Verſ. 7. of the Second Chapter. And the ſame St. Paul gives us a Caution, That Philoſophy ſhould not corrupt our Chriſtianity, Col. 2. 8. And warns Timothy againſt Science, falſely ſo called, 2 Tim. 6. 20. But there is nothing ſo much as intimated throughout the whole Bible, that Philoſophy, or any other Humane Learning, will qualifie a Man ever the better, to become a Chriſtian. I confeſs, indeed, That, as things ſtand at this time in the World, it is highly convenient that the Teachers and Preachers of Chriſtianity ſhould be competently skilled in Humane Learning; that they may be the better able to defend their Religion, and the Purity of it, againſt thoſe who uſe ſo much Art and Skill, either to corrupt, or oppoſe it. But where a Man ſets up, not for a Teacher, but only for a true Believer, it is evident, from what has been ſaid, that he has no need of Scholarſhip; but only of a plain and ſober Underſtanding, to make him capable of all neceſſary Inſtruction for a good Chriſtian. Or elſe, Why ſhould the Goſpel be preached ſo particularly to the Poor, Matth. 11. 5. who are commonly illiterate? And how ſhould the Poor in this World become ſo rich of Faith, as St. James tells us? Jam. 2. 5. From whence I think I may conclude, That all ſuch Doctrines, the Ʋnderſtanding and Proof whereof depend either on the ſubtile Spcculations of Humane Philoſophy, or the Niceties and Criticiſms of Grammatical Learning, or the curious Knowledge of Hiſtory and Antiquity, are not to be eſteemed as neceſſary Parts of Chriſtianity.

XLII. Thirdly, It is no leſs evident to me, that the main Deſign of Jeſus, and of his Diſciples, whom he ſent to preach the Goſpel, was, to make Men, not wiſer as to Matters of Speculation; but better, and more vertuous, as to their Lives and Actions. Knowledge puffeth up; but Charity ediſieth, ſaith St. Paul, 1 Cor. 8. 1. Thus alſo, Chap. 13. of the ſame Epiſtle, he gives us to underſtand, that the Gift of Tongues and of Prophecy, the Underſtanding of all Myſteries, and all Knowledge, and Faith, are of no value before God, without Charity. And that by Charity, he means a Life led in the Practice of Vertue and Piety, ſuſficiently appears by the Sequel of that Chapter. The ſame St. Paul tells us, Tit. 2. 13. That the Grace of God that bringeth Salvation, hath appeared unto all Men; (For what End? To make them more wiſe, more learned, or more loſty in their Speculations? No ſuch thing: But,) teaching us, That, denying Ʋngodlineſs, and Worldly Luſts, we ſhould live ſoberly, righteouſly, and Godly in this preſent World. And, to omit a multitude of Texts, which might be alledged in ſo plain a Matter; I ſhall only add what we are told, Rom. 2. 6, &c. That God will render unto every Man according to his Deeds, &c. Which is a plain Demonſtration, that it is our Deeds, that is, our Practices, our Live and Converſations, that we are chiefly obliged to take care of. I grant, indeed, that God may, if he pleaſes, command things that are purely Ceremonial, and ſuch as have no manner of Influence upon Vertue and Morality; As undoubtedly he did unto the Children of Iſrael: And if he does command any ſuch things, 'tis certain that we owe Obedience to them by virtue of that Authority which God has over us. He may alſo reveal ſuch Truths as are merely ſpeculative, and have nothing practical in them: And whoſoever is convinced of any ſuch Revelation, is undoubtedly bound to give his Aſſent to the things ſo revealed, although they are beyond the Reach of his Underſtanding; (as I have ſaid, §. 33.) But from what I have here ſaid, I think I may conclude, That ſince Vertue and Morality are undoubtedly the chief Deſign of Chriſtianity, they ought to be chiefly regarded, and attended to by all Chriſtians. Nor ought any thing which is purely Ceremonial, or Speculative, to be reckoned as a neceſſary Part of Chriſtian Religion; except it appears very evidently, that God has revealed, or commanded it. Very evidently, I ſay: For, when a thing is conceived in dark and doubtful Expreſſions, it is very liable to be miſtaken; and he that is guilty of ſuch a Miſtake, can very hardly be charged with a Fault.

XLIII. Fourthly, That the Knowledge of God Almighty, his Attributes, and his Law, may, in part, be gathered from the Light of Nature (antecedent to any Revelation) is evident from Reaſon, and acknowledged by St. Paul. For the inviſible things of him from the Creation of the World are clearly ſeen, being underſtood by the things that are made; even his Eternal Power and Godhead. Rom. 1. 20. (See Pſal. 19. 1. ) And when the Gentiles, which have not the Law, do by Nature the thiugs contained in the Law, theſe having not the Law, are a Law unto themſelves; which ſhew the Work of the Law written in their Hearts, their Conſcience alſo bearing Witneſs, and their Thoughts the mean while accuſing or elſe excuſing one another, Rom. 2. 14, 15. Now although all things relating to Religion, which may be known by the Light of Nature, are, I think, again repeated and farther explained by the Holy Scripture; Yet becauſe it may be that this will not appear ſo plainly to every one, I think it neceſſary here to Note, That we are obliged to give our Aſſent to thoſe Truths, and our Obedience to thoſe Laws of of Religion which we are able to diſcover by our Natural Reaſon, although the ſame ſhould not appear to us to be again repeated in Scripture. For, for this very reaſon St. Paul pronounces the ancient Gentiles to be without Excuſe, becauſe that when they knew God, that is, had ſome Knowledge of him by their natural Underſtanding, they glorified him not as God, by owning and obeying him. Rom. 1. 20, 21, &c. And what is it elſe but an Appeal to the natural Notions of Mankind, when he exhorts us, That whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are Lovely, whatſoever things are of good Report, if there be any Vertue, and if there be any Praiſe, we ſhould think on theſe things, Phil. 4. 8.

XLIV. Fifthly, He that writes a Treatiſe upon any Subject, whatſoever he has a Mind that his Reader ſhould particularly obſerve and be convinced of, he will be ſure to lay it down plainly as a main Concluſion; nor will he fail (if he be diſcreet) as often as Occaſion requires, to repeat and referr to it, that the more Notice may be taken of his Meaning and Deſign. Such things as are mentioned only occaſionally and collaterally and not as any part of the main Subject of the Diſcourſe, are not always expreſſed with ſo much Care and Exactneſs, but that often even the meaning of them may be miſunderſtood. Nor can we be always certain what is the true Senſe and Opinion of a Writer, from ſuch accidental Expreſſions; (which ſometimes may be uſed figuratively, ſometimes by way of Alluſion or Accommodation, ſometimes with Reference to the Capacity of People, without any Regard to the litteral Truth of them) except he gives us fome farther Explication of his Mind. From whence I think I may conclude, That the neceſſary Doctrines and Precepts of Chriſtian Religion, are not to be gachered from thoſe collateral and occaſional Expreſſions which are ſcattered up and down in the Scriptures; but from the main Scope and Deſign of the whole Bible in general, and of each Book of it in particular.

XLV. I have thus briefly and plainly given, I hope, a rational Account of Religion; and of Chriſtianity in general. If I find that what I have here writ is likely to do any good in the World, I ſhall proceed, with God's Aſſiſtance, to draw out and publiſh a particular Account of the Doctrines to be believed, and Duties to be practiſed, by a Chriſtian.

1. THE Holy Scriptures being the only authentick Record that I am able to find of the Chriſtian Religion, I take it for granted that they do expreſs Divine Matters really and truly as the things are in themſelves: And therefore I cannot but believe that all the Doctrin therein delivered is moſtcertainly true, altho many times I am not able to underſtand the Deſign and. Meaning of ſome Expreſſions and Paſſages which do occur therein. I think it indeed to be very proper, that Men of any reaſonable Learning and Prudence ſhould modeſtly offer their Thoughts to the World, in order to the explaining of ſuch Places of the Scriptures as appear to be abſtruſe and difficult: But he who ſpeaks his own Words (and not thoſe of Scripture) can therein only offer his own Apprehenſions; to which no Man can be obliged to ſubſcribe, any farther than as he is in his own Reaſon convinced of the Truth of them, and their Conſonancy with the Scriptures.

2. I do not apprehend that an implicit Faith is due to the Church of Rome which challenges it (Part 1. §. 21.) much leſs ſure to any other Church which does not require it. When, therefore, any Church, much more when any private Men, do offer me any Doctrin of Religion in their own Words, I think I ought to conſider, Firſt, Whether what they ſay is intelligible: (For tho we may be obliged to believe ſuch things as are above our Underſtanding to comprehend, (Part 1. §. 33.) yet it is impoſſible for any Man to give an explicit Aſſent to any Form of Words, if he does not Know the meaning of them.) Secondly, Whether it is agreeable to the ſelf-evident Principles of Reaſon, for, If I apprehend it to be otherwiſe, it is impoſſible for me to believe it. (Part 1. §. 33.) Nor muſt any Text of Scripture be interpreted above the Level of plain and ſelf-evident Reaſon, whatever the literal Senſe may ſeem to be. And, Thirdly, whether the Truth of it can be proved by any ſolid Argument, either from Reaſon or Scripture: for tho a Doctrin be both intelligible and poſſible, yet ſtill it may be falſe; and therefore is not to be believed except it can be proved. Theſe Rules I have endeavoured ſtrictly to obſerve in the Trial of thoſe Doctrins which I am now about to propoſe; and I deſire my Reader carefully to make uſe of the ſame, in the Examination of all that I ſhall offer unto him. But here I muſt deſire him to take notice, that I do fuppoſe him to be well acquainted with the Holy Scriptures, and alſo with the common Arguments, upon which the ſeveral Parties of Chriſtians do ground and maintain their Opinions: And therefore, for his Eaſe, as well as my own, I ſhall ſave my ſelf the Labour of mentioning ſuch Arguments and Places of Scripture, as are uſually brought to prove thoſe Points which are generally acknowledged by all Chriſtians, and even in thoſe Points which are controverted between different Parties, I ſhall ordinarily think it enough to hint at ſome of thoſe Texts, and Arguments, which are uſed on either ſide; of which I can ſcarce ſuppoſe any Man to be ignorant that is but moderately acquainted with the Principles of Chriſtianity, and the ſeveral Parties that profeſs it.

3. To believe what God makes known, and to do what he commands, is what all Men call Religion: But things that are impoſſible, 'tis certain that God requires from no Man (Part 1. §. 14.) When therefore Damnation is denounced in Scripture againſt thoſe who receive not the Goſpel, it muſt needs be underſtood only of them in whoſe Power it was to have received it; and not of ſuch who are invincibly ignorant; either for want of Capacity, John 9. 41. or of the means of Knowledge, Joh. 15. 22. But for a Man who has both the Capacity and Means of Knowledge, through Negligence, to continue in Ignorance of God's Will, my Reaſon tells me is a very great Sin; beſides all thoſe Places of Scripture which do require us diligently to ſeek after Knowledge.

4. That there is a God, is ſufficiently to be proved from our own Reaſon and Obſervation: But fully to comprehend his Nature, or declare in all Points what he is, is by all allowed to be impoſſible to us.

5. That God never had a Beginning, I think I have ſufficiently concluded (Part 1. §. 6.) And, if the holy Scripture had not told me that he is from Everlaſting to Everlaſting; yet my own Reaſon would have inferred that he is ſubject to no Decay, nor ever ſhall have an Ending.

6. The Nature of every Material Being ſeems neceſſarily to imply a Poſſibility of having its Parts disjoyned and ſeparated one from another; and conſequently of being diſſolved and deſtroyed: And thereſore I conclude, that the eternal God does not conſiſt of Matter; and that Being which is intelligent, and does not conſiſt of any material Parts, I call a Spirit: And this is what I mean when I ſay that God is a Spirit. As for thoſe Expreſſions the Eyes of the Lord, the Arm of the Lord, and ſuch like, which do occur ſometimes in Scripture, and ſeem to imply Bodily Parts, it is manifeſtly obvious that they muſt be purely metaphorical.

7. Our Experience does ſufficiently teſtifie that whatſoever is viſible to us, is ever material. Since therefore God does not conſiſt of Matter, I conclude that he is inviſible to Mortal Eyes, as the Scripture poſitively declares him to be: And all thoſe Texts which ſeem to ſay, that he has been ſeen by Man, I think muſt of neceſſity be interpreted ſome other way, viz. either, 1. Of an Angel appearing in a glorious and majeſtatick manner: Or 2. Of the eternal Son of God aſſuming a Bodily Appearance, as after he took our Nature upon him: Or, 3. Of ſome viſible and extraordinary Signs and Tokens that the inviſible God was there preſent in an extraordinary Manner: Or, 4. Of thoſe myſtical and Hieroglyphical Repreſentations which God has ſometimes been pleaſed to make of himſelf, not to the Senſes, but to the Imagination and Underſtanding of his Prophets, in their extatick Dreams and Viſions.

8. Amongſt all thoſe things which I can conceive poſſible to be done, i. e. to imply no Contradiction, I can find nothing which to me appears more difficult, than what God has already done in the Structure of the Univerſe: And therefore I conclude, that God can do whatſoever in its ſelf is poſſible to be done, which is what I mean when I ſay, that he is Almighty: Nor is there any one, ſure, who will venture to ſay, that God can do ſuch things as imply a Contradiction, either in themſelves, or to his own Nature and Attributes.

9. That God, who made all things, ſhould be ignorant of any thing, appears to me moſt abſurd to imagine. But when I ſay, that God is Omniſcient; If there is any thing, the Knowledge of which would manifeſtly imply a Contradiction, it could ſurely be no greater Irreverence to ſay, that God could not know, than that he could not do ſuch a thing. But whether the Knowledge of a future Contingent would imply a Contradiction or not, is a very abſtruſe and metaphyſical Diſpute; and except the contrary can very clearly be made appear, I know not how to imagine that God is, or can be ignorant of any thing paſt, preſent, or to come, however contingent.

10. If God were or could be confined to, or circumſcribed in any determinate Space or Place, it would be hard to conceive that his Knowledge and Power ſhould be infinite, and extend to all Places. But I cannot ſuppoſe God to be preſent in all Places aſter the ſame manner, as the Air is every where preſent throughout its Region, or the Light throughout its Hemiſphere, for that would imply local Extenſion; and conſequently, that he were a material Being, contrary to what I have ſaid, §. 6. But that God can in an inſtant exert his Power in any, or all Places, whenever he pleaſes, (as the Soul can on a ſudden move the extreameſt Joynt of the Body) is, I think, an evident Conſequence of his Omnipotence; and that manner of Exiſtence whereby he is able to do this, I call Omnipreſence; and this is all that I am able to conceive when I ſay that God is every where preſent.

11. That God is moſt wiſe, that is to ſay, moſt perfectly knows what is always fitteſt and beſt to be done, and which is the propereſt way to bring what he pleaſes to paſs, is an evident Conſequence from his Omniſcience, or rather indeed a Branch of it.

12. From God's Wiſdom it neceſſarily follows, that his Counſel is unchangeable. For he who alters or repents of any thing, which he has once poſitively determined, plainly ſhews his Foreſight to be imperfect, and his Wiſdom defective. When therefore we meet with ſome Paſſages in Scripture which ſeem to ſuggeſt that God has decreed one thing, and yet afterwards done another; we muſt of neceſſity underſtand ſuch Decrees to have been not abſolute, but merely conditional (a Condition being in many Caſes implied, and ſuppoſed, where it is not in Words expreſſed.) And when he is ſaid to have repented of ſome things which he has done, or to have been grieved thereat, we muſt needs interpret ſuch Places in a metaphorical Senſe, with an Alluſion to thoſe Motions and Paſſions in Mankind; juſt as Hands, Arms, Eyes, &c. are on the ſame account ſometimes aſcribed unto him, tho really he has no ſuch Members, no more than he has the Paſſions, which belong to Men.

13. I do moſt evidently find in my ſelf a Power to chooſe at all times what I pleaſe, and to determine my own Actions as I will my ſelf: And this I look upon to be a greater Perfection in me, than if I were abſolutely neceſſitated and determined by ſomewhat without my ſelf, in every thing which I ſhould do. Since therefore I derive this Perfection originally from God, who is the Contriver and Author of my Being, (Part 1. §. 7.) I cannot but aſcribe the ſame in the higheſt Degree to him, who muſt be the Fountain of all Perfection. And therefore I moſt readily believe that God is a free Agent; and worketh all things after the Counſel of his own Will.

14. How Juſtice, in a ſtrict Senſe, is to be aſcribed unto God, who ows nothing to any one, and has a ſupreme and moſt abſolute Dominion over all things, as having made them purely at the Motion of his own Will, I look upon to be a nice and uſeleſs Diſquiſition: But the common Rules of Juſtice, which Men are obliged to obſerve one to another, to me do appear to be ſo very reaſonable, that I cannot apprehend why any one, of Knowledge and Underſtanding, ſhould ever vary from them, except thereby he might propoſe either to advance his Intereſt, compaſs his Pleaſure, or wreck his Malice; neither of which I can imagine to have any Place in God. I therefore conclude that God is Juſt, even according to the common Rules of Juſtice and Equity, as far as they can be applied to him.

15. Veracity to me appears to be no leſs agreeable to Reaſon than Juſtice, if it be not rather a Part of it: And ſince I am able to imagin no Shadow of a Reaſon why God ſhould declare any thing which were falſe; I cannot but believe that he is moſt true in all that he ſays.

16. That God ſhould hate thoſe Creatures which he has made (except they by their evil Actions and Diſobedience do deſerve it) is not to be conceived: And as he who loves another is always ready to pardon his Faults (eſpecially if they have any way proceeded only from Frailty and Infirmity) upon his true and ſincere Repentance; ſo if the Perſon beloved continues obſtinate and incorrigible in his Tranſgreſſions, he, with all the Reaſon that can be, ſorſeits that Love which he once enjoyed, and juſtly incurs ſuch Penalty as may be ſuitable unto the Obligations which he has broken, and the Quality of the Perſon he has offended. I therefore conclude, That God has originally a Love for all Mankind, and that he will be always merciful unto ſuch Sinners as are truly penitent; but ſtrict and ſevere in the Puniſhment of thoſe who go on in the Breach of his Laws without Repentance.

17. Nor are thoſe Calamities which ſo often follow us in this Life, or God's viſiting the Sins of the Fathers upon the Children (which can be underſtood only of temporal Afflictions) or his puniſhing the wicked with extreme and everlasting Miſery, any manner of Derogation, either to his Juſtice, or his Love and Mercy towards Mankind, ſince temporal Afflictions may well be looked on as the Effects of his Love, as being deſigned to wean and purge us from the Love and Filth of this World, and to make us more fit for Heaven; and Eternal Damnation (of which we have fair warning given us, and may therefore avoid it if we pleaſe) is as little as can be threatened (and often is but too little) to keep us back from all manner of Sin and Wickedneſs.

18. That ſome ſort of Actions are eternally and eſſentially good, that is to ſay, to be approved of by every impartial rational Being (e. g. to love him from whom we derive our Exiſtence, to perform our Promiſe, and ſuch like) and that the contrary Actions hereunto are therefore eſſentially and eternally evil, is to me from hence ſufficiently evinced, becauſe that if all Beings, which are endowed with Reaſon and Underſtanding, ſhould univerſally ſet themſelves to do thoſe things which now are accounted evil, and to omit thoſe things which now are eſteemed good; the Conſequence of this muſt neceſſarily-be univerſal Confuſion and Miſery. Now that God loves and approves of all Actions that are good, does evidently appear, becauſe ſuch Actions do tend to the general Happineſs of his Creatures, whom he loves, §. 16. and for the contrary Reaſon it will follow, that he hates and abhors all Actions that are evil. And this is what I mean when I ſay, That God is most holy.

19. All poſſible Excellency or Perfection that I can conceive, is reducible unto theſe Five Heads, viz. 1. Perfection of Being, which conſiſts in perpetual Duration, without any Decay or Infirmity. 2. Perfection of Underſtanding, which conſiſts in ſuch Knowledg and Wiſdom as is free all Miſtake or Ignorance. 3. Perfection of the Will, which conſiſts in a free Liberty to chooſe or refuſe, without any Conſtraint or fatal Neceſſity. 4. Perfection of Power, which conſiſts in an Ability to do every thing. And 5. Moral Perfection, which conſiſts in an inflexible Reſolution always to do and encourage that which is morally good, and to avoid and diſcourage whatſoever is morally evil. Now, ſince all theſe Perfections are in God in the moſt abſolute manner; as I think I have ſhewn in the foregoing Paragraphs, from hence it will follow, That God is moſt abſolutely perfect.

20. And ſince he who is abſolutely perfect can ſtand in need of nothing; it muſt alſo follow, that God is moſt perfectly happy in Himſelf.

21. As my Reaſon do's evidently demonſtrate unto me the Being of a God, ſo does it not in the leaſt ſuggeſt to me any Argument to conclude that there is any more but One God: And it is abſurd and unreaſonable to multiply Beings without any Ground or Reaſon for it.

22. That there is a real, and not only a nominal Diſtinction, between the Father, the Son, and the Holy Ghoſt or Spirit; that they are frequently ſpoken of in the Holy Scriptures in ſuch Terms as we ordinarily uſe when we ſpeak of Three Perſons (altho ſometimes this Expreſſion, Holy Ghoſt or Holy Spirit, may be put to ſignifie not ſo much the Perſon, as the Power, Effect or Energy of God's Spirit) That, altho the Son be often ſpoken of as really and truly a Man, yet many things are ſaid of him which cannot agree to a meer Man, or to any created Being whatſoever; and that there are ſuch things alſo ſpoken of the Holy Ghoſt, as cannot be accommodated unto a Creature: Moreover, that the Son derives his Being from, and always depends upon the Father, as the Holy Ghoſt does from, and upon the Father and the Son: All theſe things, I ſay, in my Opinion, are not to be denyed by any one, who will but interpret the Holy Scriptures according to the ordinary Senſe and Signification of the Words thereof, and not according to his own Prejudices or preconceived Opinions. And altho the Socinians do clearly enough expound ſome of thoſe Texts of Scripture, which, with more Zeal than Reaſon, are ſometimes urged againſt them; yet, as to the principal Paſſages, which are alleged to prove what I have now aſſerted. I think their Interpretation of them not only to be harſh and ſtrained (which in a manner is acknowledged even by their own acute and brief Hiſtorian, in the laſt Paragraph of his ſecond Letter) but alſo, many times, to be utterly irreconcileable unto the Words and Context. And now (to explain thoſe Conceptions which ariſe in my Mind upon the Conſideration of the Texts here hinted at, as well as, in a Matter ſo abſtruſe and remote from my Senſes, I am able) ſince I cannot find a more proper Term to expreſs the Diſtinction of the Father, Son, and Holy Ghoſt by, I call them Three Perſons; and, not knowing what other Title to give a Divine Perſon who is no Creature, I call each Perſon God: But I give the Title of God in a more emphatical manner unto the Father than unto the Son or Holy Ghoſt, becauſe the Father depends on none, but they do depend on him: And, ſince both my Reaſon and the Holy Scriptures do teach me to own no more than one God, I am of neceſſity compelled to ſay that theſe Three are ſo united together (tho in ſuch a manner as is above my Underſtanding) as to be but one God. And altho it argues a great deal of Imperfection in Humane Speech, that, for want of other fit and proper Terms, we are forced to give the ſame Appellation to each Perſon ſingly, and to the Three conjointly; yet this does not imply any manner of Contradiction, as ſome do object; becauſe, when we apply the Word God to one ſingle Perſon, it has not the ſame exact and adequate Signification, as when we aſcribe it unto the Three Perſons conjointly (for that would imply that each ſingle Perſon were, at the ſame time, the Three Perſons; and ſo confound that Diſtinction which the Holy Scriptures do ſo often and apparently make between them:) And this analogical Difference, in the Signification of the Word God, will eaſily ſolve moſt of thoſe Objections which the Socinians do bring againſt the Doctrin of the Trinity. And becauſe I know no better Word to expreſs that Unity which I apprehend to be between the Three Perſons; I therefore ſay, that they are One in Eſſence or Subſtance. For Unity of Concord or Conſent alone, does not ſeem enough to me to denominate them to be One God. And becauſe I find that the Son is ſaid to be begotten, and the Holy Ghoſt to proceed, or be ſent, or emitted; I therefore make uſe of theſe Terms, without pretending to aſſign the Difference between Generation and Proceſſion: And altho the Son and the Holy Ghoſt, being each of them God, are, and muſt needs be, of the ſame Nature, and, upon that account, equal with the Father; yet it is manifeſt that this Equality muſt be underſtood with an Allowance for the abſolute Independence of the Father, and the Dependence of the Son and Holy Ghoſt upon him.

23. All the Objections that I can remember to be made againſt the Doctrin of the Trinity thus ſtated, I think, are eaſie enough to be ſolved by what I have now ſaid, excepting Two, which muſt be particularly anſwered. The firſt is taken from Joh. 10. 33. &c. But tho our Saviour did not here aſſert his Divinity when there ſeemed to be occaſion for it, yet it will not follow, that therefore he is not God: Eſpecially if we conſider, that it was not always his Cuſtom to give full and compleat Anſwers unto ſuch captious Queſtions and Objections as were put to him: But ſometimes he contented himſelf only with ſhewing the Unreaſonableneſs of thoſe who propoſed them; of which we have one Inſtance, Mat. 21. 23. &c. and another Joh. 8. 3. &c. and, as ſome think, another, Mat. 22. 17. &c. And we may as well conclude, that he had no Authority for what he did, becauſe he did not declare it when the Chief Prieſts and Elders queſtioned it, Mat. 21. 23. as deny his Divinity, becauſe he did not expreſly maintain it, when on that account he was charged with Blaſphemy. The other Objection is drawn from Mar. 13. 32. But to it I anſwer, That our Saviour's Deſign, in that Place, being only to repreſent the Day there ſpoken of as a Secret not to be made known unto Men until it ſhould come upon them; that they might always ſtand upon their Guard, watch, and prepare for it: Let but the Word know be taken to ſignifie to make known (which fully anſwers the Deſign of the Place, and, as it is evident, St. Paul uſes the ſame Word, 1 Cor. 2. 2. Idetermined, ſays he, not to know, that is, not to make known or teach, any thing among you, ſave Jeſus Christ, and him crucified: and then the moſt natural Paraphraſe of that Place will be this, But that Day and Hour there is no one who ſhall or can make known unto you; no not the Angels which are in Heaven; (who may be ſuppoſed to be ignorant of it themſelves) nor even the Son himſelf (who altho he knoweth all things, Joh. 21. 17. yet can do nothing of himſelf, but what he ſeeth the Father do, Joh. 5. 19. And who ſpeaketh not of himſelf, but the Father which ſent him gave him Commandment what he ſhould ſay, Joh. 12. 49.) But the Father only ſhall in his own time, make it known by bringing it to paſs. And this Expoſition of this Place of Scripture (which is the only Text that ſeems to preſs very hard upon us in this Controverſy) I am ſure, is much more eaſie and natural, than many of thoſe Interpretations, which the Socinians do advance, of the principal Paſſages which we urge againſt them. But if any one ſhall tell me, that this whole Matter concerning the Trinity, is very obſcure and difficult to be apprehended; and therefore, that it is unreaſonable to require the explicit Belief of ſuch Doctrin, as neceſſary, either to Salvation or Churchcommunion: As to the Obſcurity, it is not to be expected that it ſhould be otherwiſe, ſince, in this Life, we know but in part, and propheſie in part, and ſee but through a Glaſs darkly, or in a Riddle, as the Margin has it Word for Word from the Original, 1 Cor. 13. 9, 12. As to Churchcommunion, I ſhall ſpeak of it hereafter in its proper Place: And as touching Salvation, I refer my Reader to what I have ſaid, §. 3. and Part 1. §. 14. and §. 26.

24. Either the Matter of this viſible World did from all Eternity coexiſt together with God, or elſe it was produced from Nothing by him, there being no Third Way to be aſſigned: Now both theſe Ways being above, tho neither of them contrary to my Reaſon; my Reaſon alone can never ſolidly determine which of them is the right. But the later of theſe making moſt, in my Opinion, for the Honour of God (of whom, as being the moſt perfect Being, I think I ought to entertain the moſt glorious Thoughts that poſſibly I can;) and the Holy Scriptures ſo often aſcribing Eternity without Beginning unto God, in an emphatical manner, as his alone peculiar Attribute, I am thereby brought to believe, that the Matter of this World is not eternal, but was at firſt created by God from Nothing; and conſequently, that God can again annihilate it, or any Part of it, if it ſhould ſo pleaſe him.

25. That God did contrive, frame and faſhion this World, and every part of it, and alſo that he ſtill preſerves and governs it by his Providence, I have formerly concluded, Part 1. § 7. and §. 10. And tho every ignorant Perſon is not able to dive into, and fathom the Counſels of a great and Sovereign Prince; yet this is no Argument that he does not manage and rule his Dominions with due Care and Wiſdom: Nor could the making, nor can the Government of the World be any manner of Trouble to God (as the Epicureans objected) ſince he is abſolutely Omnipotent, and needs no more but to ſpeak the Word and the thing is done.

26. It is very evident that the Heathen World its ſelf was generally and ſtrongly addicted to the Belief of certain Beings (ſome good and ſome evil) ſuperiour in Nature to Man, but ſubject to, and Miniſters of the Will and Pleaſure of the ſupreme God. But the Holy Scriptures do give us a more full and perfect Account of this Matter, viz. that God created certain Spiritual Beings, called Angels; that is to ſay, Meſſengers, as being ſent forth by him to execute his Will upon all Occaſions that he thinks fit; and particularly to miniſter for them who ſhall be Heirs of Salvation (not that God has any need of their Aſſiſtance or Miniſtry, any more than he has of the Worſhip and Service of Man; but only thought fit to create them of his own good Will and Pleaſure: and probably that they, as well as Man, might be Objects for him to exerciſe his Goodneſs and Beneficence upon.) But whether every particular Perſon, State and Kingdom have their proper Guardian Angels, appointed them by God, is not, as I can find, upon any ſure Grounds to be determined. But we are farther informed, that of theſe Angels ſome ſinned, and therefore kept not their firſt Eſtate, but were caſt down into Hell, and delivered into Chains of Darkneſs, to be reſerved unto Judgment; the Chief, or Prince of whom is called the Devil, the great Dragon, the old Serpent and Satan, and is, together with his Angels, permitted by God to range to and fro in the Earth, to tempt even the Godly, but to prevail and work in the Children of Diſobedience.

27. That an eternal Succeſſion of Men, or any other Beings, without a Beginning, is abſolutely impoſſible, I have, I think with Reaſon, already ſaid, Part 1. §. 6. That Man at firſt was not faſhioned by any blind and undeſigned Chance, is to me very evident, as well from the wonderful Frame of his Mind, as from the great Variety, Regularity and Uſefulneſs of all the Parts of his Body, and particularly his Organs of Senſation: And that he did not at firſt ſpring up out of the Earth by any Force of Nature, diſtinct from the Power of God, I think needs no Proof, becauſe the contrary Suppoſition is not only without any Ground of Evidence, but alſo liable to ſo many monſtrous Improbabilities as do render it hightly extravagant to imagine. I therefore muſt conclude, That (at the leaſt) the firſt Male and Female of Mankind were immediately framed and faſhioned by God; and that all the reſt of them were and are derived from thoſe two by the way of natural Generation (Chriſt Jeſus excepted, who tho born of a Woman, was not begotten of a Man) is the plain Voice of the Holy Scripture.

28. That Man, tho made a little lower than the Angls, is yet by Nature far more excellent than any other living Creature, is ſufficiently apparent. The Holy Scripture tells us, that God made Man after his own Image: But this Expreſſion cannot be underſtood with reſpect to the Shape and Structure of the Human Body (God being both incorporeal and inviſible) but is, as I apprehend it, to be inlation to thoſe Faculties which are implanted in the Mind of Man, and that internal Uprightneſs in which he was at firſt created; which do carry in them an evident Similitude and Analogy unto ſome of thoſe Attributes and Perfections which are in God himſelf. That the Body of Man is made originally of the Earth, by which it is nouriſhed, and into which it is again reſolved, is obvious to be collected from Reaſon: And if I had never been told that God breathed into his Noſtrils the Breath of Life, whereby he became a Living Soul, yet thoſe Powers and Faculties which I find in my ſelf, of Thinking, Judging, Drawing Conſequences (and thoſe ſometimes in a very long Train) reflecting back upon my own Thoughts, and determining my own Actions as I pleaſe, together with that inward Satisfaction which I reap from doing what is morally good, tho naturally and to my Body painful and uneaſy; and the Trouble which I find upon the doing of any thing which is morally evil, tho otherwiſe never ſo pleaſant and delightful, would, I think, have ſufficiently taught and aſſured me, that there is a Principle within me, which, tho united to my Body (and thereby affected with its Delights or Pains) yet is really diſtinct from it, and of a different Nature and more noble Original, which I call my Soul.

29. That God, who has originally a Love for all Mankind, §. 16. ſhould have created any Man with an Intent to make him eternally and unavoidably miſerable, is to me a Contradiction: And ſince, on the contrary, he has naturally implanted in every Man a vehement and unextinguiſhable Deſire of being Happy, and of always remaining ſo, I cannot but conclude, that God intended Man at his first Creation unto eternal Happineſs. For that he ſhould implant the Seed and Principle of ſuch a Deſire in us all, which never fails to ſpring forth and ſhew its ſelf in every Man who comes to Years of Knowledge; and this to be only a Torment to us, without any Poſſibility either of ſuppreſſing or ſatisfying it; is, I think, not to be conceived, except we ſhould ſuppoſe that at the firſt he made us to be Objects, not of his Love, but Hatred.

30. As even by the Ruins of a noble Structure we may be able to give a Gueſs how goodly the Building was at its firſt Erection; ſo when I at preſent conſider how diſtorted the Nature of Man is (his Luſts and Paſſions always ſtrugling with, and often getting the Victory over his Reaſon, which evidently was deſigned for the ſuperiour Faculty) own my Underſtanding alone methinks ſuggeſts to me, that Man was at first created in a more perfect and upright State and Condition than what he is in at preſent: But how our Nature was ſo far perverted, as that all our Reaſon and Endeavours cannot again reduce it to that firm and perfect Regularity, in which we are ſenſible it ought to be, and therefore have cauſe to believe that it was at firſt framed by God, is what of our ſelves we never could have collected from any Suggeſtions of our own Underſtanding.

31. Whether the ſecond and third Chapters of the Book of Geneſis are all to be underſtood literally, or whether an allegorical Interpretation is in ſome parts to be admitted, I think my ſelf not much concerned to debate. But, which way ſoever we take, the plain Reſult will be, that whereas God placed our firſt Parents, at their Creation, in a ſtate both of Innocency and Happineſs; they by tranſgreſſing his Law, and thereby incurring his Diſpleaſure, ſell both from the one and the other. Now that they, by their ſin, might deprave their own Natures, and vitiate their Conſtitutions, is no way irrational to ſuppoſe: And that from the depraved Nature and vitiated Conſtitution of Parents divers inconveniences may be entailed upon their Poſterity (who do derive not only their bodily Temper and Complection, but frequently alſo their Paſſions and Inclinations from thoſe of their Parents) is what common Experience does daily teſtifie. When therefore the Holy Scripture aſſigns the ſin of our firſt Parents, as the Cauſe of the Corruption of the Nature of Mankind, I ſee nothing therein which is not very reaſonably to be allowed.

32. He who grants a Favour to another, barely and only of his own free will and pleaſure, may without any violation of Juſtice, whenever he pleaſes, withdraw that, which he is under no Obligation to continue any longer than he thinks fit. Nor is it any way to be reckoned as unmerciful or cruel, to ceaſe the continuance of a purely voluntary kindneſs, if the ſtopping of it does not render the Perſon actually miſerable without any fault committed by him. If therefore God had thought fit, even for no other reaſon but his own Pleaſure, to divert the ſtream of his kindneſs from Man; and that altho he had continued in a State of Innocency, provided he had not put him into a ſtate of unavoidable Miſery; who could have any juſt reaſon to complain, or find fault with him for doing what he ſhould pleaſe with his own? Much more then will it follow that, If upon the occaſon of our firſt Parents Tranſgreſſion, and the Corruption of our Nature which thereupon enſued, God had reſolved to cut us all forever off from the inheritance of thoſe Bleſſings to which Man was deſigned at his firſt creation, but now rendred naturally unfit for, by this original pollution; even in this there had been nothing contrary to the ſtrict Rules of Juſtice or Mercy: Eſpecially if we conſider, that all the World have ever thought it reaſonable that, in ſome caſes, Children ſhould, on account of their Parents Faults, loſe ſome benefits and advantages which otherwiſe they would have enjoyed. But actually to inflict a poſitive Puniſhment upon any one for a Fault which he never committed, nor any way voluntarily concurred to, nor was at all capable of hindering in him who committed it, being ſo directly contrary, not only unto Mercy, but alſo to the common Rules of Juſtice; I can not but conclude, that tho' the original Corruption of our Nature may be reckoned as a juſt occaſion why God might. if he had pleaſed, have excluded us all for ever from the Joys of Heaven; Yet that alone is not to be aſſigned as a Cauſe why he will doom any Man to the Torments of Hell, who does not otherwiſe deſerve it, by his own actual ſins and Tranſgreſſions.

33. That by the Corruption of our Nature we are all of us mightily inclined to things that are evil and immoral, is moſt evident from our conſtant Experience: But that we have not thereby loſt all knowledge and power of doing that which is good, I think is no leſs apparent from the Writings and Examples of ſo many brave Heathens; Who having no other Divine Law but that which was written in their Hearts by the Suggeſtions of their natural Underſtanding, yet both taught and did ſo many of the things contained in the written Law of God. But curiouſly to diſtinguiſh and aſſign the Bounds between Nature and Grace (which are both the Gifts of God; the one in an ordinary, the other in an extraordinary way) and to pretend to ſhew how far we may go by the bare ſtrength of Nature, and where it is that we juſt ſtand in need of ſupernatural Aſſiſtance, I look upon to be a work of very little uſe or benefit; but of extraordinary difficulty, and perhaps impoſſible for any, but God himſelf, to perform. Moreover, how God will deal with thoſe who have no other Guide to follow but the Light of Nature; How far he will puniſh their Sins, be merciful to their Ignorance or Infirmities, or reward their endeavours to do good, is a Secret of which we are no way able to give any particular account. But it may ſuffice us to know, that the Generation of Mankind by reaſon of the Corruption of their Nature being apparently in a worſe condition in reſpect of eternal Salvation, than what they otherwiſe would have been; God was pleaſed to determine that he would not deal with them according to that abſolute Sovereignty which he had over them, nor according to the ſtrict and rigorous Rules of Juſtice, which might have juſtified the greateſt Severities; but according to the inclinations of his Mercy and Loving kindneſs. Of which way of Gods proceeding with us, I come now to give an account.

34. That God might, if he had pleaſed, without the violation of any of his Attributes, have freely forgiven all the Sins of Mankind, and even reſtored our Nature again to its primitive Integrity and Uprightneſs, ſeems naturally to follow both from the Abſoluteneſs of his Authority, and the Almightineſs of his Power: And even the ſtricteſt Juſtice, tho it fully allows, yet does not compel any one to exact a Debt where he is the only Creditour, or a Puniſhment where he is the only party injured or offended. But if God has thought fit to deal after another manner with us; and rather offers to help our Infirmities, as occaſion requires, than wholly to repair our perverted Nature; and chooſes to have an Expiation made for our Sins, rather than to remit them without any ſuch conſideration; Altho his Will and Pleaſure is enough to ſilence all our Exceptions, and juſtifie his proceedings; yet may there ſome probable Conſiderations be urged in order to make us clearly apprehend the Wiſdom of God in the fitneſs and reaſonableneſs of this his Diſpenſation: As namely, that hereby we are, or ought to be made more continually ſenſible of our conſtant Dependence upon him, of his great Mercy and Compaſſion for us, of his perfect Hatred and Abhorrence of ſin.

35. It cannot, I think, be doubted but that, at the very time of the Fall of man, God, who is infinitly wiſe and knowing, and therefore ſtands in need of no time to deliberate, had fully determined what he would do in order to the Expiation of our Sins, and the helping of our corrupted Nature, ſo as that we might be again in ſome capacity of recovering that Happineſs to which we were at firſt deſigned, §. 29. And that this work of our Redemption was to be performed by the Means and Mediation of an extraordinary Perſon, who was to be ſent into the World, under the Title of the Meſſiah, or the Chriſt, is abundantly evident, both from the Old and New Teſtament; eſpecially if we compare them and expound them one by another. But it is certain, that Chriſt did not immediately come into the World; nor was there any one for ſome Thouſands of Years after the Fall, who ſo much as pretended to that Title or Office; Whether it were, that God thought it fit by ſome previous Diſpenſations to prepare the Minds of Men for the reception of ſo extraordinary a Perſon, or for what other reaſon, I pretend not to determine; but think my ſelf obliged intirely to ſubmit to the Wiſdom of God, who thought fit ſo to order it, that the Meſſiah ſhould not appear until that fulneſs of time which he had appointed for it. In the mean while, altho the great Light was not yet to come into the World, yet God ſuffered it not to be wholy overſpread with Darkneſs; But beſides the Light of the viſible Creation, which declares the Glory and eternal Power of God; and beſides the natural Light which ariſes in every Mans Underſtanding, whereby they who have no other Law, are a Law unto themſelves, unto which their own Conſcience is a Witneſs beyond exception; God was pleaſed in a ſupernatural way to reveal himſelf unto divers perſons (to the intent that they might teach the Knowledge of him to others) as to Enoch, Noah, Melchizedek, Job, and probably to many more than we read of (Amongſt whom, why Baalam ſhould not be reckoned, I can ſee no reaſon; altho Covetouſneſs and the hopes of worldly Advancement tempted him to make but an ill uſe of the good Gifts of God) And alſo to chuſe out unto himſelf a peculiar People, namely that of Iſrael, and to vouchſafe unto them a more than ordinary knowledge of Himſelf and his Laws, by his Servants Moſes and the Prophets: And laſtly by his Providence to order the matter ſo, that the Writings of Moſes and the Prophets ſhould many years before Chriſts coming, be tranſlated into the Greek tongue (which was then the moſt univerſal Language) that by them all Nations might have the more Inſtruction, and ſo be the better prepared to receive the Meſſiah, whenever he ſhould be made known unto them. And for this reaſon alſo it ſeems to be, that God ſo long before the Moſaick Law, ordained and appointed the Sacrificing of Beaſts; whereby it became the common practice of the Gentiles, as well as Jews: Not that he had any eſteem or value for the Blood of Bulls or of Goats; but only that by this practice the Minds of Men might be the more eaſily and readily diſpoſed to own and rely upon that great Sacrifice, which Chriſt was one day to make of Himſelf for them.

36. There are ſeveral Prophecies diſperſed up and down through the Old Teſtament, plainly deſigned to foretel the coming of the Chriſt or Meſſiah, what ſort of perſon he ſhould be, and what he ſhould do and ſuffer: As that he ſhould be the Seed of the Woman, of the Progeny of Abraham, of the Family and Lineage of David, born in Bethlehem, and born of a Virgin: That he ſhould come into the World about the time that the Scepter and the Law-giver, that is to ſay, the force and power of civil Authority, ſhould ceaſe from the Tribe of Judah, and ſhould finiſh his Work in the compaſs of the laſt ſeven Years of thoſe Four hundred and ninety, which are pointed out by the Prophet Daniel; That by many he ſhould be deſpiſed and rejected, ſhould be a Man of Sorrows, and acquainted with Griefs, be oppreſſed and afflicted, yet bear it moſt patiently, and at laſt be wounded and cut off, not for himſelf, but for our Tranſgreſſions. And yet for all this he is foretold to be a perſon wonderful, a Counſellour, the mighty God, the Prince of Peace, of the increaſe of whoſe Government there ſhould be no end, and unto whom the gathering of the Nations ſhould be. Now altho there may ſome Difficulties be ſtarted as to the Interpretation of ſome of thoſe and ſuch like Prophecies, which do occurr in the Old Teſtament (which is no great wonder, conſidering how the Jews, who are enemies to Chriſtianity, have endeavoured to obſcure and perplex them) yet if we do conſider that there is evidently a fair, conſonant and reaſonable Application of all theſe Predictions to be made unto Jeſus of Nazareth, and that there is not, nor ever was any other perſon to whom they could be applied, beſides himſelf; and ſince it is not poſſible for any one, but God, to foretell a thing with ſo many circumſtances ſo long before it comes to paſs, I think I may very well from hence conclude, not only againſt the Jews, who acknowledge, but alſo againſt all others, who may perhaps at firſt deny the Authority of the Old Teſtament, that Jeſus of Nazareth is the Chriſt or Meſſiah, whom God had promiſed to ſend into the World: And if to this we add the greatneſs of his Miracles, and the tranſcendent Goodneſs of his Doctrine (of which ſee Part 1. §. 19) I think the Argument will have the force of a Demonſtration.

37. In the Holy Scriptures I find ſuch things ſpoken of Chriſt as do plainly ſhew him to have been a true and real Man; in all things like unto us, ſin only excepted: Other Expreſſions alſo I find frequently applyed to him, which cannot poſſibly agree to any Man, or created Being whatſoever, but only unto God; as I have already ſaid §. 22. And altho there is a plain Diſtinction made between his Divine and Humane Nature, yet is he always ſpoken of but as one perſon. Here then I know not better how to expreſs my Sentiments than by ſaying, that in the one and ſingle Perſon of Chriſt, there is a Conjunction of both the Divine and Humane Nature, and conſequently that Chriſt is really and truly both God and Man. And if the ſame Objection be made againſt this Doctrine as is againſt that of the Trinity, viz. that it is very obſcure and difficult to be apprehended; I ſhall alſo return the ſame Anſwer, as I have already done to that in the latter end of §. 23. to which I refer my Reader.

38. He who acknowledges Chriſt to be God, to be ſure will allow of his eternal Exiſtence, as to his Divine Nature; And, as to what concerns his Humane Nature; that he was Conceived by the Power of the Holy Ghoſt, Born of the Virgin Mary; and that, after ſome years ſpent in preaching and doing good, he was, thro the Malice of the Jews, and at their vehement deſire, condemned by Pilate the Roman Governour, to be crucified; which was accordingly done, and a Spear thruſt into his Side; That being dead he was buried, and lay in the Sepulcher unto the third day; upon which he roſe from the dead, and aſter ſeveral times converſing with his Diſciples for the ſpace of Forty days, that he was viſibly taken up from them, and received into Heaven unto infinite and eternal Glory, where he is our perpetual Mediatour and Interceſſour at the Throne of God: All this, I ſay, is ſo evidently and without Controverſy teſtified by his Diſciples (whoſe Veracity I have aſſerted, Part 1. §. 19) and recorded in the Scriptures of the New Teſtament (whoſe Authority I have proved Part 1. §. 23. &c,) that no reaſonable Man, I think, can now deny, or ſo much as doubt of any part of it: And altho there are one or two paſſages of Scripture, from whence it is inferred, that Chriſt before his Reſurrection did deſcend into Hell, yet will I not venture, nor do I think it neceſſary, to determine whether by the word Hell is meant the ſtate of the dead only, or the place of the damned; or (if the latter ſignification be to be choſen) for what end and purpoſe it was that he deſcended thither. Only I conclude certainly, that it was not to ſuffer any thing there; becauſe I do not find the leaſt intimation throughout the Scripture of any ſuffering of Chriſt, which he did or was to endure, beyond the ſhedding of his Blood and yielding up his life upon the Croſs.

39. What God might have done (had he ſo pleaſed) without any other conſideration, but only by virture of his own abſolute Authority; if he has rather choſen to do it for the ſake of Jeſus Chriſt, and in conſideration of that Obedience which he performed, and thoſe Sufferings which he underwent, who ſhall dare to find fault with him, or pretend to be wiſer than he? Now that it is for the ſake of Chriſt, and of his Obedience and Sufferings, that God vouchſafes to us the Pardon of our Sins, and makes us the offer of everlaſting Happineſs, is ſo plainly declared in many places of the Holy Scriptures, that nothing can be more. And ſince I find God's ſending of Chriſt to be ſet forth as an inſtance of his Love, not to ſome few particular perſons only, but even to the whole World; and ſince Chriſt is ſaid to have died for all, and to have been a Propitiation for the ſins of the World, without any exception; I cannot but conclude, that all men who ever were, or are, or ſhall be, might have been, or may be the better for Chriſt and his Sufferings, if through their own default they have not, or ſhall not forfeit that Benefit which was deſigned them. And as it is not diſputed, but that the ancient Patriarchs, who by Faith foreſaw the coming of Chriſt, had a ſhare in that Redemption which he wrought, altho they died before he came into the World; ſo to me it ſeems to ſtand with a great deal of reaſon, that even thoſe perſons who never heard any thing of Chriſt, may yet for his ſake find Mercy from God; becauſe God, who perfectly knows the moſt ſecret Inclinations of all Hearts, may clearly foreſee, that if the knowledge of Chriſt had been propoſed and offered unto them, they would have owned him, and ſubmitted unto his Goſpel; which our Saviour tells us, was the very caſe of Tyre and Sidon; and for which reaſon he declares that they ſhould receive a milder Doom than Chorazin and Bethſaida in the day of Judgment, Mat. 11. 21, 22. And how far this may extend to all ſuch as labour under very ſtrong Prejudices, altho not ſtrictly invincible, I think that God is the only proper Judge.

40. But however God may think fit to deal with thoſe, who are either ignorant of, or ſtrongly prejudiced againſt the Chriſtian Religion; yet the manner of his proceeding with true Believers is plainly enough declared. All thoſe who receive and own the Chriſtian Faith are not to be looked upon as ſo many ſeparate perſons; each of them believing ſuch and ſuch Doctrines; but are always repreſented in Scripture as Joyned together in one Society or Body, which is called the Church, of which Chriſt Jeſus is the chief or Head; and under an obligation to live in communion and fellowſhip one with another, under thoſe Laws and Conſtitutions which Chriſt has given them; but not, that I can find in Scripture, obliged to joyn with, or ſubmit to, any one perſon, as the Vicar of Chriſt and the viſible Head of the Church upon Earth. For if Chriſt had appointed any ſuch perſon as his Deputy upon Earth, he muſt either have declared a matter of ſuch conſequence with great plainneſs and evidence, or elſe it would be very hard to find fault with any man for being miſtaken in it: Whereas the Arguments which thoſe of the Church of Rome bring to prove, either that ſuch a Vicar there muſt be, or that St. Peter the Apoſtle was the Man, or that the Pope or Biſhop of Rome (and not the Biſhop of Antioch) is the Succeſſour of St. Peter both in his Biſhoprick and Authority; are all ſo weak and precarious, ſo forced and perplexed, and ſo fully confuted by the Proteſtant Divines, that nothing in my Opinion but Blindneſs of Underſtanding, or worldly Intereſt can prevail with the Members of that Church, ſtill to inſiſt upon them Now that Chriſt inſtituted but one Church, in which all true Believers and good livers, are for ever to be compriſed, is very plain. And altho, through the Miſtakes and Perverſeneſs of Man, this Church is rent and divided into oppoſite, and contending parts, and parties; yet this does not hinder but that according to its true and primitive Conſtitution, it is, or ought to be one (as a Kingdom or Common-wealth by its Laws and Conſtitutions is but one Society, altho there may ariſe Factions and different Intereſts in it) nor ſhall any Man be eſteemed as a Member of the Church before God, who is not ready and willing, according to the beſt of his power and knowledge, to maintain the Unity of it, and that upon thoſe very Terms, and none other, which Chriſt has appointed, as near as poſſibly he can find and apprehend them. Moreover, that all the Laws and Conſtitutions on which Chriſt has founded the Church, and by which he would have it regulated, are exactly agreeable unto the Rules of ſound Morality, and the Will of God, cannot be ſo much as doubted; and therefore it is truly ſaid, that the Church is Holy, altho every particular Member thereof has both his frailties and his ſins; which yet he muſt repent of, and ſo become holy as the Church is holy, or elſe he violates one of the main and fundamental Laws, and ſo becomes as it were an Out-law of the Church, and forfeits his part in all the Privileges that belong unto that Society. And whereas, before the coming of Chriſt, the People of Iſrael did enjoy more of the Favour of God, and had greater privileges and advantages, on the ſcore of their being God's choſen and peculiar People, than any, or all other Nations of the World; The Goſpel of Chriſt, on the contrary, now looks upon all as equally entitled unto God's Favour (and the advantages thereon depending) who take care duly to qualifie themſelves for it. So that whereas formerly the Church (that is, the choſen People of God) might have been ſaid to be particular, as being in a manner limited to one Nation or People; now on the contrary, it is Catholick, that is to ſay, univerſal, as being no way confined to one place or Nation; all People being equally choſen by God in Chriſt, who will receive and love according to the Goſpel.

41. In thoſe ſeveral Revelations which God was pleaſed to make of himſelf after the Fall of Man, unto Adam, to Abraham, and to the People of Iſrael, there was ſtill a plain intimation given them, that in the time to come there ſhould an extraordinary Perſon ariſe in the World, who ſhould yet more clearly make known the Will of God to Mankind. But when Chriſt, who was That Perſon, did accordingly come, and ſend his Apoſtles to preach the Goſpel over all the Earth; he neither ſuggeſted to them, nor they unto the World, that any other Revelation was ever after to be expected; But always gave them to underſtand, that God had in the Goſpel compleated and finiſhed all that declaration which he intended to make of Himſelf, or his Will, unto Mankind, until the general Judgment and Diſſolution of the World. If therefore the Holy Scripture had given me no manner of aſſurance of the perpetuity of the Church; my own Reaſon would have been enough to make me conclude, that God in his Providence will ſo order the matter, as that the Chriſtian Religion, being the only known and ordinary means of eternal Salvation, ſhall never be wholly extinguiſhed while the World laſts, ſo as to ſtand in need of any new Revelation to revive and reſtore it. But that there ſhall always be a certain Company of Men, evidently conſpicuous to the World, teaching and profeſſing the true Chriſtian Religion, without any Errour or Corruption in Doctrine or Worſhip, is what I can no where find promiſed or foretold, either by Chriſt or any of his Apoſtles. On the contrary, there are ſeveral paſſages in the New Teſtament, which do plainly ſeem to foretell that, in proceſs of time, moſt pernicious Doctrines and practices ſhould prevail and take place, even amongſt the generality of thoſe who ſhould profeſs themſelves to be Diſciples of Chriſt. And whoſoever ſhall but lightly compare the ſtate of Chriſtianity for ſeveral Centuries before the Reformation, with that Draught of it which is left us by Chriſt and his Apoſtles in the Holy Scriptures, muſt, if he be impartial, I think be fully convinced of the truth of thoſe Predictions.

42. Whether or no God has, or does at any time communicate or beſtow any extraordinary Grace or Aſſiſtance upon thoſe, who are no viſible Members of the Church, but altogether ſtrangers unto that Revelation which he has made of himſelf, is a queſtion which the virtuous lives and heroick actions of ſome brave Heathens make it hard poſitively to determine in the negative. But that he will give ſo much Grace and ſtrength to every one who ſhall become a Member of Chriſt's Church, as that thereby they may (if the fault be not their own) ſufficiently qualifie themſelves for eternal Happineſs, by the performance of thoſe things which he requires on their part to be done, is what I think no man can doubt of, who does but in general conſider the Mercy and Love which God deſigned, even unto all men, but more eſpecially unto the Church, in ſending our Saviour Chriſt Jeſus into the world; altho there were not any particular Promiſes of this nature in the Goſpel: And that this Grace and ability to do good is in Scripture aſcribed unto the Miniſtry and Influence of the Holy Ghoſt upon the hearts and minds of true Believers, is plain and generally owned by all Chriſtians. But that this influence of God's Spirit does not work ſo uncontrollably, but that it may be reſiſted, and even wholly rejected and loſt, is I think ſufficiently obvious, as well from Reaſon and Experience, as form thoſe paſſages of the Holy Scripture wherein we are exhorted not to quench the Spirit, but to walk in, and be led by, the Spirit, and the like; which were apparently needleſs and to no purpoſe, if the operations of the Holy Spirit upon our Hearts were ſo ſtrong as that we could not chuſe but comply with them. Now the things which God requires to be performed on our part, in order to life everlaſting, are apparent, and can be no more but to believe thoſe Truths which he has made known, which is called Faith; and to obſerve thoſe Precepts which he has commanded, which is called Obedience. And as I have already ſhewn that theſe things are required from no man beyond the meaſures of poſſibility, Part 1. §. 14. So does the Scripture moſt fully aſſure us, that God will in them make a very ſufficient allowance for the ignorance and frailty, and even for the perverſneſs of our Nature; and will not only be merciful unto our Weakneſſes and ordinary Failings, but will pardon and forgive even our greateſt and moſt wilful Sins, upon our true and hearty Repentance, which is a part of our Obedience: And as for the ſin againſt the Holy Ghoſt, which is ſaid to be abſolutely unpardonable, I do not think it needful to enquire here into the Nature and Conſequence of it, but ſhall refer my Reader to that excellent Sermon of Dr. Tillotſon, the late Arch-Biſhop of Canterbury, upon that ſubject. But here it is highly neceſſary that we ſhould all take that Caution, which both Reaſon and the Holy Scripures do give us, viz. That we ſhould not preſume ſo much upon God's Mercy and Lenity, as from hence to take occaſion of going on in our Wickedneſs: For Kindneſs thus abuſed will certainly turn into the higheſt Wrath, and much increaſe the Damnation of a Sinner.

43. I am inclined to think, that thoſe Arguments which are drawn from the nature of the Humane Soul it ſelf are not by themſelves ſufficient to prove that it is immortal; but on the contrary, that the eternal duration of any created Being depends not ſo much upon its own Nature, as upon the Will of God, who created it. But as Reaſon alone ſuggeſts unto us, that there is a Life to come after this, Part 1. §. 13. And that Man was at firſt deſigned by God unto life eternal, (Part 2. §. 29.) ſo does the Holy Scripture moſt clearly aſſure us, that they who perform what God requires, ſhall be happy to all Eternity; and they who do not ſo, ſhall be miſerable without end. The reconcilableneſs of which with God's Juſtice and Mercy I have accounted for §. 17. But wherein this Happineſs of the righteous ſhall conſiſt, we can but very imperfectly tell; and whether the Puniſhment of the wicked ſhall literally be in everlaſting Fire, or whether that expreſſion be only made uſe of Metaphorically, to ſignifie the greatneſs of the Torment, I think it not neceſſary to determine. But both my own Reaſon and ſome places of Scripture do ſeem ſtrongly to ſuggeſt, that neither the Reward of good men, nor the Puniſhment of the evil, ſhall be equal unto all; but greater or leſs according as they have exceeded one another in the Holineſs or Wickedneſs of their Lives.

44. That all Men are mortal, is ſufficiently teſtified by out daily Experience: But that the Souls of Men immediately upon their ſeparation from their Bodies are not in a ſtate of Inſenſibility; but are ſtraitway conveyed into a ſtate, either of Joy or Miſery, ſeems very apparent to me from St. Paul's deſire to be diſſolved that he might be with Chriſt; from our Saviours Promiſe unto the Thief upon the Croſs; and from the Story or Parable of the Rich man and Lazarus; as alſo from ſome other intimations which the Holy Scripture gives us. But ſince there is, one day, to be a general Judgment of all mankind before the Tribunal of Chriſt, where every man muſt receive his Sentence for eternal, either Happineſs or Miſery (as the Holy Scripture does aſſure us) It ſeems not irrational to judge, that neither the righteous nor the wicked do receive their full and final portion until that Judgment be paſſed upon them. I know not therefore how to condemn thoſe, who anciently took up the Cuſtom of praying for their deceaſed Friends, who had lived holily and died piouſly, that they might find favour and acceptance at the general Judgment, and have their portion of Glory augmented; But I can by no means approve of thoſe, who upon ſuch pitiful ſuggeſtions have preſumed to determine that there is ſuch a place as Purgatory, where the Souls of men are to be purged and ſuffer a temporary Puniſhment before their admiſſion into Heaven. And altho I look upon their praying for the dead to be a miſtake, rather than a ſin, yet their taking of Mony for ſo doing, and raiſing ſuch a Revenue upon that Fund, I look upon to be a moſt ungodly Cheat and Impoſition upon the People.

45. Altho I do not apprehend that there is any natural decay in the general frame and ſtructure of this World, yet it is certain, that by the Power of God, who made it, it may, whenever he pleaſes, be deſtroyed and diſſolved; and the Scripture aſſures us, that it ſhall be ſo at the time of the general Judgment; at which time alſo there ſhall be an univerſal Reſurrection of the Bodies of all thoſe who have died, and a change of thoſe who ſhall be then alive. But whether all the ſame individual Particles of each mans Body which have been laid down in the earth, ſhall be raiſed and reunited again to their Souls, I look upon to be a needleſs Enquiry. What St. Paul ſays upon this Argument, 1 Cor. 15. 35. does abundantly ſatisfie me; the purport of whoſe words I take to be this, viz. That God, who being the Author of Nature, has given ſuch a vegetative power to a Grain of Corn, that when it is thrown into the Ground, and there macerated and diſſolved, it ſprings up again, and brings forth a Body ſuitable and proper to its ſelf; that that ſame God, I ſay, both can and will at the laſt day, from the dead and diſſolved Bodies of Men, raiſe up ſuch Bodies, as ſhall pleaſe himſelf. And as there is a continual and great change of Particles in the Humane Body, between the Birth and the Grave; ſo I ſee not what Abſurdity would follow if we ſhould allow alſo that there is a like change between the Grave and the Reſurrection.

46. And thus I have endeavoured to give a brief and plain account of that part of Chriſtianity which is purely or chiefly doctrinal; which upon the moſt ſtrict ſearch that I have been able to make, I think is exactly agreeable to the tenour and main deſign of the Holy Scriptures, and no way contradictory to the Principles of plain and ſound Reaſon. And if in many other Points of Speculation, which by ſome are adopted into Religion, I am either wholly ignorant, or perhaps doubtful and undetermined, or, it may be, miſtaken; Yet if to the Belief which I have here profeſſed, I do ſuperadd a virtuous and Chriſtian courſe of life, I hope there is no moderate Chriſtian, who does not in effect make it a part of his Religion to be uncharitable, but will allow that I may be ſaved. But wherein this virtuous and Chriſtian life conſiſts, and what are the Duties which the Goſpel obliges us all to perform (whether they are the Duties of pure Morality, as to love God and our Neighbour; or thoſe of poſitive inſtitution, as to be Baptized, to receive the Holy Communion &c.) is to be the ſubject of the Third and laſt part of this ſmall Work; to which therefore, I now proceed.

1. HOW thoſe Perſons who take unto themſelves the diſtinguiſhing Name of Vnitarians do diſſent from the main Body of Chriſtians, of whatſoever Church or Perſwaſion, touching the Doctrines of the Trinity, and the Incarnation of our Saviour Chriſt, is ſo well known, that I need not here offer to open or explain in the Terms of the Controverſie which is managed between them. Now when in this Diſpute the Vnitarians are preſt with ſome paſſages of Scripture, which ſeem very evidently to make againſt them, beſides other ways which they have to avoid the force of them, they commonly have recourſe to the nature of the thing controverted; and preſs their Adverſaries back again with this demand, How ſuch a thing can poſſibly be? And when to this it is reply'd, That there is evidently no Contradiction to ſound Reaſon in the Doctrines themſelves, and that the Truth of them ought ot be believed upon the Authority of God, who hath revealed them: But that the manner of them is utterly above, and altogether incomprehenſible to our finite and narrow Underſtandings, and therefore not to be enquired after. In return to this, there are ſome who maintain, that if theſe Doctrines were not contrary to Reaſon, yet this alone is a ſufficient cauſe to reject them, that they are confeſſedly above it. For of that which is above our Reaſon (ſay they) we can form no true Conception, or Idea; and it is abſurd, or rather impoſſible for a Man to believe, that which he cannot clearly and plainly ſo much as conceive or apprehend.

2. For the right ſtating and clearing of this whole Controverſie, I have given ſuch hints in the Gentleman's Religion, Part 1. Sect. 33. Part 2. 22, 23, 37. as I thought to be moſt fit for Men of ordinary Capacity, and moſt ſuitable to that brevity which I all along defigned. But in this Appendix, I ſhall addreſs my ſelf unto thoſe, who are of a more refined Underſtanding, and accuſtomed to a more exact way of thinking; and try if I can give them any ſatisfaction in a Matter, which ſeems to be not a little perplexed, perhaps by the overmuch Curioſity of ſome of both the contending Parties.

3. That our Knowledge of things is but ſhort and imperfect, is confeſſed on all ſides. It is alſo very evident, that no Language whatſoever will afford us variety of Words ſufficient to expreſs all the Diverſities and Peculiarities of our Thoughts, ſo as to ſecure them from the Miſtakes of Ignorance, or Miſapprehenſion, and the Cavils of Perverſeneſs; but that after all our Care, our moſt cautious Expreſſions will ſometimes be liable to be miſinterpreted to a contrary, or at leaſt, wreſted to a different meaning, from what we intended. And therefore the moſt 〈1 page duplicate〉 〈1 page duplicate〉 Acute and Judicious Writer will probably find himſelf much miſtaken, if he at any time hopes ſo to handle any Controverſie as to ſatisfie every Man. But ſince, upon the ſtricteſt Examination which I have been able to make, I am my ſelf fully convinced of the Truth of what I have concluded in this Diſpute, I will now (with God's Aſſiſtance) try, whether I can expreſs my Thoughts with ſo much clearneſs, and prove them with ſuch ſufficient Arguments, and pertinent Inſtances, as may give ſome Satisfaction to others alſo: And that I may the more effectually do this, I ſhall endeavour to proceed as near as I can in ſuch a Method, as is always uſed. in Mathematical Demonſtrations.

4. This word Doctrine is but another Term for a Propeſition; and what a Propoſition is, or when it is ſaid to be true or falſe, certain, probable, or doubtful, I need not ſpend time to explain.

5. Reaſon is that faculty in Man (for I meddle not with the Knowledge of Angels) whereby he apprehends, things, and their Attributes or Properties; and frames a Judgment concerning what he apprehends. And alſo from thoſe Judgments which he makes, draws ſometimes more immediate, or more remote and diſtant Conſequences.

6. The Truth of ſome Propoſitions is ſo very plain, that as no Man in his Senſes can deny them, ſo is it impoſſible to find out any thing which is more plain whereby to prove them. And ſuch Propoſitions as theſe I call ſelfevident: Such for Example are, That all the parts of a thing taken together are equal to the whole. That both parts of a Contradiction cannot be true at the ſame time; and the like.

7. When the Truth of a Propoſition does not immediately appear by its own light, but yet the Propoſition can, beyond queſtion, be proved from other Propoſitions which are ſelf-evident; ſuch a Propoſition as this I term to be built upon Reaſon alone. Such for inſtance are, That two Triangles, having equal baſes, and being contained between the ſame parallel Lines, are equal; and all other Propoſitions which are capable of being demonſtrated, or clearly proved from the bare Principles of Reaſon.

8. Where the poſſibility of a Propoſition (i. e. that it implyes no Contradiction) can be evidently proved from the Principles of Reaſon alone, but yet the actual Truth and Reality of it cannot the ſame way be made appear, ſuch a Propoſition as this I call reconcilable to Reaſon. Thus for Example; That an Oak ſhould grow up to its full and uſual Stature, in an hour, is as poſſible (that is to ſay, as free from Contradiction) as that it ſhould do the ſame in an hundred years; (for all growth is motion, and the ſwiftneſs of motion may be for ever increaſed) but that ever this was actually ſo, cannot be proved by any Arguments drawn from Reaſon.

9. Where any Propoſition (either immediately in it ſelf, or mediately in its Conſequences) does plainly contradict any other Propoſition which is either ſelf-evident, or built upon Reaſon, ſuch a Propoſition as this I term to be contrary to Reaſon; ſuch for Example is this Propoſition, That the three Angles of a Triangle are equal to three right Angles, and ſuch like.

10. Where a Propoſition is in it ſelf true, but we are unable clearly to apprehend or frame a Notion or Conception of the things contained under the terms of it, ſuch a Propoſition I term to be above Reaſon. And a Propoſition may be either wholly and altogether above our Reaſon, when we can frame no manner of Conception of the things ſpoken of, or elſe but partly above it, when ſome Notions of the things we have, but thoſe very obſcure and imperfect. Thus the Doctrine of Light and Colours, is wholly above the Reaſon of a Man born blind, who can frame no manner of Notion of theſe things from the Deſcription which others make of them, becauſe he is altogether deſtitute of proper Organs to receive any Impreſſion from the things themſelves. But the ſame Doctrine would not be ſo much above the Reaſon of a Man, who had ſome faint and confuſed glimmering of Sight; tho' ſtill much more above his Reaſon than it would be if he were endowed with the ſaculty of clear and diſtinct Sight, as other Men commonly are.

11. To know, is to give aſſent to a Propoſition when it evidently appears to be built upon Reaſon. But when the Truth of a Propoſition is aſſented to, not upon Arguments drawn from the Reaſon, or the Nature of the thing, but upon account of the Veracity, and Authority of the Perſon or Perſons who affirm it; ſuch a Propoſition as that is ſaid to be believed. Furthermore, If a Man underſtands not the meaning of a Propoſition, and yet believes that it contains a Truth in it, becauſe of the deference he pays to the Perſon who ſpeaks it; this I call an implicit belief: And properly ſpeaking, the Object of ſuch a belief is not the Truth of the Propoſition it ſelf, but only the Veracity of the Speaker. But where a Man underſtands the meaning of the Propoſition which he believes, this I call an Explicit Belief.

12. No Man can poſſibly believe or give his Aſſent to any Doctrine or Propoſition which appears to him to be contrary to Reaſon, (ſee Sect. 9.) For to own a Propoſition to be ſelf-evident, or built upon Reaſon, and yet at the ſame time to believe another which mediately, or immediately, is contradictory to it, is abſolutely impoſſible.

13. If a Propoſition be reconcilable to Reaſon, (Sect. 8.) and the Truth of it alſo teſtified by ſuch Perſons whoſe Veracity is beyond all doubt, or exception; ſuch a Propoſition cannot but be believed by any one unto whom it comes ſo teſtified. For if it be reconcilable to Reaſon, then it may poſſibly be true; (Sect. 8.) and if I am actually convinced of the Veracity of the Perſon or Perſons, who relate it, I cannot chooſe but believe that it is True. From whence I think it evidently follows, that Revelation, or the Teſtimony of another, may juſtly be looked upon, not only as a means of Information, but alſo a motive of Perſwaſion, whatever a late Author ſays to the contrary.

14. But that which is moſt material in this preſent Controverſie, is what I am now going to make appear, viz. That a Man may have moſt ſufficient, and cogent Arguments, to give his Aſſent to ſuch Propoſitions as are not only in part, but wholly, and altogether above his Reaſon. (Sect. 10.) For the clear and plain evincing of which, I ſhall crave leave to make a Relation of a Conference which once I had with a blind Man; to whom, when I underſtood that he had been quite blind from his Infancy, and never could remember to have ſeen the leaſt glimmering of Light, I had the Curioſity to put ſeveral queſtions. I asked him firſt of all, Whether ever he had endeavoured to frame any Notion or Conception, of Light or Colours, of which I ſuppoſe he had often heard mention to be made in common Diſcourſe? To which he anſwered me, That he had often endeavoured it with the greateſt Application of his Mind that poſſibly he could. And to that end and purpoſe he had made it his Buſineſs to ask all the queſtions he could think of, whereby to get Information, but all to no purpoſe; for that he was ſtill altogether as ignorant of the Nature of Light and Colours, and as unable to frame any Conception of them, as if he had never before heard the Names of them. He told me moreover, that he was a long time before he would, or could believe, that other Men had any faculty at all which he wanted. For, ſays he, I was ſenſible of no Defect or Imperfection in my ſelf, but believed my ſelf to be altogether as perfect as all other Men with whom I converſed; and therefore when they told me that I was blind, and talked to me of Light and Colours, I apprehended for a great while, that they did it only to impoſe upon me. But are you now convinced, ſaid I, that you are blind; and that other Men have the faculty of Sight, which you want? Yes, replied he, I am fully ſatisfied and convinced of it. How can that be, ſaid I. when you can frame no manner of Notion of Light or Colours, which are the Objects of Sight? Thus anſwered he, I was convinced of it: They would put me at a diſtance from them, and yet would tell me every thing that I did; as whether I ſtood, or ſate, or held up my Hand, or let it down, or the like: Whereas I could not not diſcover any thing which they did, except I were cloſe to them, and felt them carefully with my Hands. Now by this, continued he, I am fully convinced, that other Men have a faculty which I want, whereby they can diſcover and diſtinguiſh things at a diſtance, which they call Sight: And I am told by all Men, that there is ſomething called Light, which is diffuſed through the Air, and is the Inſtrument whereby they are enabled to exerciſe this faculty; and alſo that the Colour and Shape of things are the Objects upon which the ſame is employed. But although I can by my touch diſtinguiſh between the different ſhapes of ſome things, and ſo can frame a Notion of Shape: Yet what Light is, or what Colours are, I have not the leaſt Conception; although I am, as I have told you, ſufficiently convinced, that ſome ſuch things there are. Now this Relation being (for the ſubſtance of it) true; to my own Knowledge, or at leaſt (as every Man will own it to be) poſſible and rational; it will evidently follow, without any farther proof, that this Man had very good and unqueſtionable grounds to believe ſome things that were altogether above his Reaſon; for what Sight, Light, or Colours were, he was utterly uncapable of framing, or receiving, any Idea. But yet that there were ſuch things, and that all he heard Men diſcourſe about them was not meer Fiction, (as he for ſome time apprehended) was plainly proved to him by ſuch Arguments as every reaſonable Man muſt allow to have been abundantly ſufficient to move his Aſſent. Nor was this Aſſent of his which he gave unto theſe things, a bare implicit Belief; (Sect. 11.) as if he had been told that ſomething did Exiſt, which was called Blictri; but was altogether ignorant of what was ſignified by that word, (as Mr. Toland ſpeaks.) For aithough it was abſolutely impoſſible for him to frame any direct Notion, or Conception, of the things themſelves, yet by thoſe analogous Repreſentations which were made to him of them, he well might be, and was accordingly, not only fully convinced, that what was ſpoken concerning them, was not inſignificant Nonſenſe; but alſo enabled to frame ſome ſort of repreſentative Conception of them, which is more than a Man can do of Blictri; of which he hears only the ſound, but knows not the Signification. For, ſuppoſing a Man at the very time of his Birth, to be utterly deprived of his Organs of Sight; yet, by the uſe of his other four Senſes, he may well conceive what a faculty of Senſation is; and how a ſenſible quality, or the ſmall Particles of Matter flowing, or rebounding from a Body, and ſtriking upon the proper Organ of Senſe, do make ſuch a peculiar Impreſſion upon it, as to affect our Underſtanding with ſome particular Knowledge of the Body it ſelf, whereby we are enabled to diſtinguiſh it from other Bodies. And as he can directly apply all this to the Senſes of Hearing, Smelling, Taſting, and Touching, of which he may be as good, or a better Maſter than other Men: So, by way of Analogy from theſe Senſes, he will be able to make ſome imperfect ſort of Repreſentation to himſelf, what ſort of thing Sight is; and what Light, and Colours are; though directly, and particularly, he knows no more of them, than if he had never heard of them. Sir Kenelm Digby, in his Treatiſe of Bodies, Chap. 28. tells us of a Spaniſh Noble Man, who was born ſo abſolutely deaf, that if a Gun were ſhot off cloſe by his Ear, he could not hear it; and yet was taught to ſpeak very diſtinctly; and, by the motion of any Mans Mouth, ſo perfectly to underſtand what he ſaid, as that he would not loſe a word in a whole days Converſation. Now the Doctrine of Sounds and Muſick muſt of Neceſſity have been as much above this Mans Reaſon, as that of Light and Colours, was above the blind Mans, of whom I but now ſpoke; and yet there might very good Aſſurance have been given to the one, that there was ſuch a Senſe as Hearing, and ſuch a thing as a Sound, as well as there was unto the other, in the caſe of Light and Colours.

15. And now to apply what has been ſaid, to the Controverſie concerning the Trinity, and Incarnation of our Saviour. And here the Iſſue which I am now trying, preſuppoſes theſe three things: Firſt, That the Texts of Scripture, which are brought to prove the Truth of theſe Doctrines, are ſufficient for the purpoſe for which they are alledged, if we interpret them according to the natural Order, and uſual ſignification of the Words and Expreſſions of them. Secondly, That the Doctrines themſelves are not contrary to Reaſon, as not implying any Contradiction; ſee Part 2. Sect. 22. But Thirdly, That they are altogether above our Reaſon, becauſe we cannot frame any Notion or Idea of that particular Union, and Diſtinction, which is between the Three Perſons of the Bleſſed Trinity, or between the two Natures which are in our Lord Jeſus Chriſt: Which three things being taken for granted, the queſtion that is to be determined, is, Whether or no it be a ſufficient ground for a Man to deny his Aſſent to the Doctrines of the Trinity, and Incarnation of Chriſt, becauſe they are above his Reaſon?

16. And here, in the firſt place, it is very plain, That although we cannot by any means comprehend the things themſelves, yet we do ſo far underſtand the meaning of the Terms in which theſe Doctrines are expreſſed, as clearly to perceive that they are not a company of inſignificant Words put together, to make a ſound, and ſignifie nothing. What a Perſon is, we know; though we cannot tell what ſort of Perſons the Father, the Son, and the Holy Ghoſt are; and how their Perſonal Diſtinction between themſelves, particularly and fully differs from that of Men, one from another. What it is to be One, we well underſtand, although we cannot frame an Idea of that ſpecial Union which is between thoſe Divine Perſons. What it is for one being to generate another, and what to proceed from another, we are not ignorant; although the peculiar manner of the Generation of the Son of God, and the Proceſſion of the Holy Ghoſt, be beyond our Capacity to conceive. And Laſtly, What it is for two Beings to be Vnited together, we can very well apprehend; although we pretend not to know the manner of That Union which is between the two Natures in the Perſon of Jeſus Chriſt. From whence it plainly follows, That theſe Doctrines, though above our Reaſon, do yet ſo far ſtand upon equal Terms with thoſe Doctrines which I have termed reconcilable to Reaſon, Sect. 8. That as our Reaſon may be plainly and poſitive convinced from its own Principles alone, of the poſſibility of the one; ſo is there no Principle of our Reaſon which can reach ſo far as to prove or demonſtrate any impoſſibility in the other. And where there is no Contradiction, or Impoſſibility, in a Doctrine, it will undeniably follow, that that ſame Doctrine may poſſibly be true. And where ever a Man is convinced of the poſſibility of a Doctrine, if the Truth of that ſame Doctrine appears to him to be reſtified by any Perſon, of whoſe Veracity he cannot entertain any manner of doubt, he cannot refuſe to give his Aſſent to it; as I have ſaid, Sect. 13. Since then the Veracity of God admits of no manner of doubt, and the Holy Scriptures are by both Parties in this Diſpute allowed of, as moſt Authentick Records of the Doctrines of Faith, and Rules of Life, which God has made known, and revealed to the World. And laſtly, ſince we here ſuppoſe, that the Doctrine of the Trinity, and that of the Incarnation of Chriſt, do neither of them contain, or imply, any Impoſſibility or Contradiction, although they are both of them above our Reaſon, it will follow, that if all, or any of the Texts of Scripture, which are brought to prove theſe Doctrines, being expounded according to the common way of interpreting all Books, (of which ſee Part 1. Sect. 25.) do fairly (and without being wreſted) contain (either in themſelves, or their evident Conſequences) thoſe ſame Doctrines which they are alledged to eſtabliſh, there can be no juſt Cauſe why any Man ſhould deny his Aſſent to them. But if, notwithſtanding all this, it be ſtill urged, that it is not poſſible for a Man explicitly to believe a thing of which he can frame no Conception or Idea; I muſt refer him to the Story of the blind Man, Sect. 14. which ſeems to me abundantly to evince the contrary. And why we ſhould not believe the Doctrines of the Trinity, and Incarnation, upon the Teſtimony of the Holy Scriptures, as well as the blind Man did the Exiſtence of Light and Colours, upon the Teſtimony of other Men; joyned with that collateral Experiment which I have mentioned, I profeſs I can ſee no manner of Reaſon.

17. And as in my Book, Part 3. Sect. 71. I have advertiſed my Reader, that I have purpoſely avoided the uſe of certain Words and Terms, for the Reaſon there given: So muſt I deſire him to take notice, that for the like Reaſon, I have both in my Book, and in this Appendix, omitted ſo much as to mention the word Myſtery, about which, ſo great a Noiſe has of late been made. Whether this ſame Term Myſtery, be always uſed in the New Teſtament, in the very ſame (and no other) Signification as it is underſtood by Heathen Authors? Or, Whether other ſorts of things, by a very allowable Analogy, are not alſo there called Myſteries, upon account of their Obſcurity; becauſe we know them but in part, and ſee them but as in a Glaſs darkly. Or, Laſtly, Whether there be any thing in Chriſtianity, which may properly be called a Myſtery, according to the genuine meaning of that Term; to me ſeems to be no more but a Contention about a word, which the Apoſtle expreſly forbids. 2 Tim. 2. 14. But whatever may be determined concerning the propriety of the Word, the thing if ſelf ſeems to me, to be very evident, that there are ſome Doctrines in Chriſtianity, which are above our Reaſon, and yet that this is no ſufficient ground for the denial of our Aſſent to them.

18. And if I am told, that after all this, there is no greater obſcurity in any of the Doctrines of Chriſtianity, than what there is in all natural Beings, with which we moſt familiarly converſe; whoſe real Eſſence we cannot penetrate, but muſt content our ſelves with a ſort of Superficial Knowledge of them, which is cauſed by thoſe Impreſſions which they make upon our outward Organs; which, at moſt, can be termed but a nominal Eſſence; ſo that even a ſpire of Graſs, a Stick, a Stone, or any other natural Being, may upon this account, as truly be termed Myſtericus, as the moſt ſublime Doctrines of Religion. I ſhall only anſwer, that it mightily raiſes my wonder, to hear Men ſo freely acknowledge, that in every other thing whatſoever, there is ſomething which is above their Reaſon, and to which their Underſtanding cannot reach; and yet, that they will not allow the ſame in Religion.

19. But I know it will be objected, that the firſt of thoſe three Suppoſitions which I have laid down, Sect. 15. will by no means be granted by the Unitarians; for they are ſo far from allowing the Texts of Scripture, which are brought to prove the Doctrines of the Trinity, and Incarnation, to be any way ſufficient to that purpoſe; that on the contrary, they do, with the greateſt Aſſurance, undertake to bring other and contrary Interpetations of thoſe very Paſſages, which they pretend to be far more Rational and Natural. To which I ſhall only Anſwer, that this is all that I aim at in this Appendix, that the Iſſue of theſe Controverſies may be placed upon that which is the only true Foundation for it; I mean, the Authority of the Holy Scriptures; and that blind Men would not take upon them, by the ſtrength of their Reaſon, to diſcuſs Problems, and frame Concluſions concerning Light and Colours, of which they can have no true or ſufficient Idea. I am very ſenſible that learned Men, who have their Minds ſtrongly prepoſſeſſed with any Opinion, may, by their Criticiſms, and Paraphraſes, and ſuch like Engines, torture and ſcrew almoſt any Text of Scripture, till they make it look with another Aſpect from what is truly its own, and ſeem to confeſs what really it never thought or meant. But if we would always take thoſe Interpretations which flow of themſelves, and not thoſe which are violently preſſed from the Scripture, (which I think is the faireſt way of expounding all Speeches and Diſcourſes whatſoever) I cannot, for my part, ſee how we can otherwiſe conclude, concerning the Doctrines of the Trinity, and Incarnation, than as I have done, Part 2. Sect. 22. 37.