be given and though it be set in a height, beyond our human perception, it is rather super-elevated, than contradictory to our reason. When man comes to faith, he then runs out of himself, but not at all against himself. He but lifts up nature to a higher scale. Religion and virtue is but nature better bred, more immediately deducing its original from God, the author and fountain of all that is good. Agreeable to this, is that which the orator tells us, in his De legibus, where he makes virtue nothing else, but perfect nature raised to its full sublimity. And, besides the schoolmen, I have met with a divine, declaring, that religio est omnium moralium virtutum nobilissima, religion is the noblest of all moral virtues, Reason can tell us, that having offended, we are, without satisfaction, liable to punishment. It can set us to search for a Saviour; though it cannot find him for us, in his gracious contrivances and sublime immensities. Even the Gospel, in its larger part, is moral. The law is the compendium of morality, and the Gospel is the compendium of the law. Upon loving God above all things and our neighbour as ourselves, hangs all the law and the Gospel. And this, as the concreated rule of man, is that which the Apostle calls the royal law; which if we fulfil, we do well. I find in most religions, some tenets which are destructive to humanity; tenets which though not, in the first sanction and frame of religion, yet in time brought in by particular professors, who have left posterity their disciples. The very foundations of religion, have by such, been dispensed with, under the

pretence of public interest, but in fact to bring in particular designs. But the true Christian Religion and true morality dares not do a wrong, nor so much as plead necessity, where, by suffering, it may be avoided. Even in all religions it will be found, that when they are cut out into sects, they run to division, and destroy. Like little rills from large rivers, they suffer not the stones to rest, but rattle and make a noise with their shallowness; while the main stream, by reason of his deepness, is both smooth and silent. Men who are of depraved and harsh dispositions, are aptest to become sectaries; and when such come once to be dipt in religion (for to be well washed, cleanseth), they are usually more virulent than any other sort of men. If they had the grounds of morality, even the goodness of nature would make them un-oppressive, and teach them, that it were nobler to undergo a self-denial or some sufferance, than by singularity and the morosity of an eager spleen, to create a public disturbance, perhaps to the unhinging of the whole frame of government. Certainly, however the pretext be religion, and that misleading meteor, liberty; yet in the violators of a just authority, it is either an ill-nature, or a sinister end, which draws them to persist in maintaining their point. If there were

charity (without which all religion is vain) no man would prefer a self-immunity, before a general peace. Therefore, let men be never so specious in the formal profession and verbalities of religion; when I see them act things against morality, and such as are destructive to human society, I shall be content to call it craft or

policy, but by no means religion. To circumvent men into snares of either life, estate, or liberty; to entrap the unwary, and well-meaning man; to grow great, and rise by my neighbour's fall, to which I have contributed; to undo a man, for acting honesty and conscience; to delude the world, by vows and promises; to falsify oaths and public manifestoes; to be prodigal of the blood and lives of others; to lift them out of the world for by-ends; to appropriate to myself that which is not mine; to pretend one thing, and act the contrary: these and the like, being against the rules of morality, let them carry what face they will, religion may be the paint, but can never be the complexion of such actions. He who is not morally honest, whatsoever gloss his religion bears, he wears it but in water-colours, which either a warm breath or a wet storm, will melt away or blemish. Methinks, I find the heathens putting the blush upon the practice of some Christians, who stain the sincere profession of it by the underhanded complications of fraud and collusion. The name of Great was not undeservedly given to Alexander, for telling one who persuaded him to take the advantage of a dark night, to attack his enemy Darius: that he had rather repent his fortune than blush at his victory. I shall much suspect that religion, which has not the mastery of pride, intemperance, and deceit. There is a genuine clearness which looks braver than all the nick-named strong abilities of over-reaching. And that is to be a man answerable to David's queries in his 15th Psalm, which all point at our conversation with men.

In the beginning, it makes him dwell in God's tabernacle; in the end, it sets him immoveable. The Apostle seems to couple both together, when he tells us, that, fearing God and working righteousness, makes a man acceptable, in what nation soever he be. The immolation of beasts and the other costly oblations in the law, were the highest outward duties of religion that we read of; yet they were never prized like the integrity of an honest heart, endeavouring in all things to bear a good conscience towards God and towards men. If we believe Solomon, the Prophets, and the Apostles, they will tell us, that, to do justice and judgment is more acceptable than sacrifice. It is charity and unspottedness which is the pure and undefiled religion. And indeed God hath no need of our service, were it not for our own avail : but man, hath. And pursuant to this, there are six commandments relating to man, and but four to God: yet, indeed, as they cannot be divided, they all make up one law. The world consisted of two sorts of people, Jews and Gentiles. The true worship of the Deity was discovered, but to one: but the moral law, relating to man, was naturally imposed on both; and when both parties confirm it, why should any decry it? I take this to be good divinity, though I have it from the Roman Persius:

Quin damus id Superis, de magnâ quod dare lance
Non possit magni Messala lippa propago:
Compositum jus, fasque animi, sanctosque recessus
Mentis, et incoctum generoso pectus honesto.

Let me give that which from the golden pot
Messala's proud and blear-ey'd race could not:

Sat. 2.

To the just Gods let me present a mind,
Which civil and religious duties bind;
A guileless heart, which no dark secret knows,
But with the gen'rous love of virtue glows.

OF TRUTH AND LYING.

To him that a tale is told, belief only makes the difference, betwixt the truth and a lie. For a lie believed, is true; and truth uncredited, a lie. But certainly, there rests much in the hearer's judgment, as well as in the teller's falsehood. It must be a probable lie, which makes the judicious, credulous; and the relater too, must be of some reputation, otherwise, strange stories detect some deformity in the mind. There is a generation of men with whom it is a custom to clack out any thing their heedless fancy springs; who are so habituated to falsehood, that they can out-lie an almanack, or, what is more, a chancery bill; who will lie so often, that at last, they are not conscious that they lie at all; and who, besides creating whole scenes of their own, cannot relate any thing clearly and candidly, but must either augment or diminish. Falsehood, like dust cast in the eyes of justice, keeps her from seeing the truth. It often finds its way to the bar of tribunals; and there perverteth judgment. A severe penalty were well inflicted on the advocate who should dare to obtrude an untruth. Think not to live long in peace, if thou conversest with a lying man: nor canst thou live long, in reputation. You can neither