by Virtue of this Precept are not permitted (unless in apparent Danger of Life; for then the Law of SelfPrefervation takes place, the Benefit of other Laws being not at Hand) I fay are not permitted to Retaliate Evil, but obliged rather with their Divine Mafter, to give their Backs to the Smiters, and their Cheeks to them that Pluckt off the Hair, Ifa. 50 6.

35. Now this may feem a very difadvantagious and inconvenient Command, in as much as it may be faid by tying up our Hands, to expofe us to all manner of Contumelies and Affronts, and invite the ill Treatments of rude and difingenuous Spirits. But whoever feriously confiders the Matter will find, that pure and fimple Revenge is a thing very abfurd, and very productive of ill Confequences; and in fome refpects, worle than the firft Injury. For that may have fome Ends of Profit and Advantage in it; but to do another Man a diskindness merely because he has done me one, ferves to no good Purpofe, and to many ill ones. For it contributes no." thing to the reparation of the firft Injury (it being im poffible that the Act of any wrong fhould be refcinded, tho' the permanent Effect may) but inftead of making up the Breach of my Happinefs, it increases the Objects of my Pity, by bringing in a new Mifery into the World more than was before, and occafions freth returns of Malice, one begetting another like the encirclings of difturbed Water, 'till the Evil becomes fruitful, and multiplies into a long Succeffion, a Genealogy of Mischiefs. And by this time, I think the Man has reafon to Repent him of his Revenge; and to be convinced of the Equity of the Law which forbids it.

36. The next Inftance I fhall mention, is that of lov ing Enemies. This runs higher than the former, that being only Negative, not to return Evil, but this Pofitive to do Good. A ftrange Precept one would think, and highly Contradictory to Reafon as well as Nature. But whoever confiders the great ufefulnefs of Love and Benevolence to the Intereft of Society, will quickly per

ceive, that he ought not to be difingaged from the obfervance of fo neceffary a Duty, upon fo flight a ground as an others Default in it. I grant, 'tis neither Reafonable, nor poffible, to love an Enemy for being fo, (that is no proper Motive of Love) but yet 'tis very reafonable to love the Man notwithstanding his Enmity. Becaufe the neceffity of Charity is fo indifpenfable, that it ought to oblige in all cafes. And befides, as by this means all Enmity is certainly prevented on one fide (which is of very great Confideration to the Publick Peace) fo is it the likelieft Method to bring over the other. Kindneffes will at length prevail upon him, who is proof against all the Senfe of Duty and Confcience, and the Coals of Fire which are heaped upon his Head (when nothing else will do it) will melt him down into Love and Sweetness.

37. There is one Inftance more, wherein the Chriftian Law feems not to confult the Intereft of Human Life, and that is in the matter of Divorce; which our Saviour allows in no cafe but that of Adultery. Now this allo feems to be one of the hard fayings. For the natural propenfion to Procreation is not to be fatisfied out of Marriage, and Marriage by this Appendage feems to be fuch a Burthen that the Difciples might well fay, If the Cafe of Man be fo with his Wife, it is not good to marry, Matth. 19. 10. But yet upon confideration, this alfo

will

appear to be a very Reasonable Confinement. For First, All the fuppofable Inconveniences of this ReItraint may be in a great Meafure prevented by Prudent and Wife Choice. But fuppofe they cannot, yet, Secondly, As 'twould be most advisable for fome Men to Marry though with this Restraint, fo is Marriage with this Restraint better for Society than without it. For were there Liberty of Divorce upon other Grounds, every petty diflike would never want a Pretence for a Diffolution; and then the fame Inconveniencies would enfue, as if there were no fuch thing as the Matrimonial Inftitution; fuch as diminution of Affection to Children,

dren, neglect of their Education, and the like; befides the perpetual Quarrels and Animofities between the Parties themselves fo divided, and their respective Relatives, all which would bring more Inconveniencies upon Society, than those which are pretended to be avoided by diftending and enlarging the Licence of Di

vorce.

38. Now if to this Apology for the Reasonableness of Christianity taken from its Conduciveness and Narural Tendency to the Intereft of Human Life, we further add, the Dominion and Right that God has over us, the great Benefits wherewith he has already prevented us, and the exceeding weight of Glory laid up in Reverfion for us; And would we further confider, that Holinels has a Natural Ordination to the Happiness of Heaven as well as of Earth, that 'tis among the

java omelas, the things that accompany, or are effentially retaining to Salvation; fo that would God in mercy dilpense with it as a Conditionary, yet we could not be Hap py without it, as a natural Qualification for Heaven. Further yet, would we confider the great Eafinefs as well as manifold Advantage of Chriftianity, that many Intances of Duty are agreeable to the Inclinations of Nature; and that where there is a Law in our Members that runs counter to that of the Mind, we have the Aids and Affiftances of Grace; that God has required nothing of us but what is fubftantially within the Verge and Compais of Human Nature; for to Believe, Repen and Love, are all Natural Acts; we believe fome Stories, we repent of fome Follies, we love fome Men; and God obliges us but to Believe him, to Repent of Follies against him, and to Love him. The Acts are the fame for their fubftance, though not in their determination. Lattly, would we confider how much all this is confirm'd by the Argument of Practice and Experience; that the Devil has more Apoftates than Chrift; that the number of thofe who leave Sin, and come over to Virtue, is much greater than of thofe that leave Virtue,

and

and come over to Sin, the Conclufion would be placed beyond the reach of Controverfie. That Christianity is a Reasonable Service, and that the Precepts of our excellent Law-giver both begin, continue, and end with à Beatitude.

39. I can now forefee but one Objection of any mo ment which the Argument of this Difcourfe is liable too, which is, that although Virtue and Vice have a Natural Ordination to the Happiness and Mifery of Life refpectively, yet it may fo happen by the intervening of fome Accidents, that this connexion of things may be broken off; and that a Man may be a lofer by Virtue, and a gainer by Vice, as in the Inftances of Martyrdom and Jecure Theft. And here the Queftion will be, Whether it be then reasonable to act Virtuously, and unreafonable to do the contrary. To this I Anfwer, 1ft, That it may be july question'd (notwithstanding the intervention of any Accidents) whether a Man may be Vir tuous to his Difadvantage, or Vicious to his Advantage, even as to this prefent State, confidering the internal Satisfaction and Acquiefcence, or diffatisfaction and moleftation of Spirit that attend the practice of Virtue and Vice refpectively. But fuppofing he may, then 2ly, I reply, That here come in the Rewards and Punishments of another Life to fupply the Natural Sanction of the Law. Then 3dly, To the fecond Inflance I offer this in peculiar, that altho' in fome Circumstances I might be dishoneft to my prefent Gain, yet 'tis very reafonable, that all fhould be obliged to the Law of Juftice. Because if every one fhould be permitted to ule fecret Frauds (and all may as well as one) the Evil would come about again, even to him whom we just now fuppofed a gainer by his Theft: And as to the Public, 'twould be all one as if there were no Property; and then for want of Encouragement and Security, the final iffue of the matter would be, an utter neglect and difimprovement of the Earth, and a continual disturbance of the Publick Peace: So that when all's daue, Honefty is the best Policy; and N

to

to live moft happily, is to live moft Virtuously and Religioufly. So true is that of the Pfalmift, I fee that all things come to an end, but thy Commandment is exceeding broad, Pfal. 119.

40. From what has been hitherto difcourfed, I fhall now briefly deduce fome Practical Inferences, and conclude. Since then our Religion is fo Reasonable a Service, 'twill follow hence in the first place, that there may be a due exercife and ufe of Reafon in Divine Matters; and that whatfoever is apparently contrary to Reafon, ought not to be obtruded as of Divine Authority, nor be accounted as any part of the Chriftian Religion. An Inference wherein the Faith of the Church of Rome is not a little concern'd.

41. 'Twill follow Secondly, That no Man ought to be Perfecuted, or have any external Violence done him for his Religion, fuppofing that by Overt Acts, he give no disturbance to the Public. For fince God has required nothing of us but what is agreeable to our Reason, why

fhould Man?

42. Twill follow Thirdly, That Sin is the very Height and Extremity of Folly and Difingenuity. Of Folly, becaufe it croffes and defeats the excellent End of Man; which is to live happily and commodioully. And of Difingenuity, becaufe 'tis committed against him, who when he might by Virtue of his Supream Dominion have impofed upon us Arbitrary Laws (as that given to Adam) or hard and fevere ones (as that to Abraham) has been graciously pleafed to make nothing the Condition of our Happiness, but what upon other accounts would have been moft advifable to be done. This certainly will render Sin exceeding finful, and leave the Sinner with out the leaft fhadow of an Excufe. We commonly derive the aggravations of Sin from the greatness of God; but without question, his goodness will fupply us with as many; and in this fenfe alfo 'twill be true to fay, As is his Majesty, fo is his Mercy.

43. Lafly,