kind of Reasoning from the Conceffion of an Eminent Divine, who owns that the word Friendship, in their fenfe, is not to be found in the New Testament; which though it be true, is nothing to their purpose, but very much the contrary. By Friendship, they tell us, is not meant that common Benevolence and Charity, which every Chriftian is obliged to fhew towards all men, and in particular towards his Fellow Chriftians, his Neighbour Brother and Kindred of whatever degree; but that particular Relation, which is formed by a Confent and Harmony of Minds by mutual esteem, and reciprocal tenderness and affection; and which we emphatically call Friendship. But now is fuch a Relation, in itself, abstracted from thofe mutual good offices by which it is cultivated, any virtue? Surely no more than Brotherhood, or Neighbourhood, or Acquaintance, or a fimilitude of Studies or Education, which are not always in our own Power. But those offices which adorn this Relation, which alone are the virtues of it, are commanded by the Christian Law, which obliges us to every thing that is virtuous and praife worthy, or even of good report, and, in the most difinterested manner, to do good where we hope for no return.

We

are

are commanded to be of the fame mind one towards another, and to perform all the offices of mutual affection and benevolence: And when this happens to be more remarkably done between a few, then it is called Friendship: but then it is only limiting thofe Expreffions of kindness and goodwill to fome particulars, which the Chriftian Doctrine commands more univerfally to every one that is capable of receiving them. There is not any particular office of this admired Friendfhip, but what is more eminently contained in St. Paul's character of Charity. And whoever reads the New Teftament will find, that to love our Neighbours as our felves, which is the great Mark of a Christian, comprehends all the offices of kindness which one man can owe to another in any relation. And that there are occafions on which we ought to lay down our lives for the brethren, which is as far as any Rational Friendship can pretend to go. A Friendship built upon any principles, distinct from those which Christian Charity commends, is fo far from being a great virtue, that it is nothing else but a want of focial affection to the rest of mankind, And the like may be faid for the love of our countrey, which can never be a virtue, but when it proceeds

proceeds upon a principle of universal benevolence, and a zeal to do the greatest good we can But, I hope, I need not dwell upon

to men.

fo unreasonable a prejudice.

4. On the other hand, fome are offended at the Chriftian Doctrine, because the precepts of it are too fevere. It commands us to mortify all our lufts and paffions, and to deny our felves to a great degree, and to part with all things, even life it felf, rather than deny or renounce Chrift and his Gospel. This, our Saviour knew, and foretold, would be a great prejudice to worldly men, and that when perfecution fhould arife because of the word, they would prefently be offended. But it is not therefore a juft objection against its being a Doctrine worthy of God. For as to the strictness of its precepts, in respect of denying ungodliness, and worldly lufts, and living foberly, righteously, and godly in the world; and the restraining all evil thoughts and defires, as well as words and actions, it is what will approve it felf to be just and right, to the calmeft reason of mankind. And there is no duty of life enjoined in it, but what fome or other, even of the beft Heathen Philofophers, have upon occafion commended as most noble, and best becoming a truly virtuous

mind; though they have not always conftantly infifted upon them. And as for the obligation of suffering for the fake of Chrift, when we are called to it, it is abundantly compensated by the promise of Grace and Affiftance, and by that clear discovery of a Future Reward, which the Gofpel has promifed to all that obey it. This makes it highly reasonable in refpect of our Lawgiver and Judge, who has provided such an infinite Reward for us: And it may likewise be the most generous way of doing good to mankind, thus to offer up our lives to maintain the truth of that Revelation, which is fo worthy of all men to be received. But if Mr. Hobbes's doctrine were true, (viz. that at the command of the Magiftrate a man may lawfully deny Chrift with his mouth, because then the aEtion is not his that denies him, but his fovereign's.) As this Revelation, so highly beneficial to mankind, could never at first have been propagated in the world, fo it could never long fubfift in it, if the powers of the world fhould think fit to forbid it, as they did at the firft. And upon the fame foot any other Truths may be destroyed, if no man be

obliged,

• Leviathan, Part 3. ch. 43. p. 271.

obliged, either in honour or confcience, to maintain them.

any

5. It is farther objected, That the Doctrine of the Gospel has not proved fo effectual as it ought to have done, if it had been from God. Chriftians, they fay, are greatly divided, though the Gospel pretend to be a doctrine of the greatest Unity and Peace; and they are many of them very corrupt in their lives and practices, though they affirm it affords much greater affiftances towards purity and holiness of Life, as well as ftricter precepts, than other inftitution. This, I confefs, is a fore reflection upon fuch as call themselves Chriftians, which it highly concerns every one of them to do all he can to confute, by living more agreeably to his Profeffion. But though this may be too great an occafion of offence, for which they that give it must at last be feverely anfwerable; yet, I hope, it is no just objection against the truth of that doctrine which fo entirely forbids it. For if it were, it would be an objection against all good doctrine whatever, and even against Reason it self, which all allow is as much contradicted by the vicious lives of thofe, who profefs they ought to be governed by it. The Gospel was not intended to force men to be

good;