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TT COLLHCTION
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EYI-DBNCKS.
H R J S TV'A N 'R E L I G 1ST,
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..... -trlTH :..*:.:./ -. : .
ADDITIONAL DISCOURSES ON THE
FOLLOWING SUBJECTS,
Of GOD, and his Attributes.
The Power and wisdom of
COD in the Creadon. .
The Providence of GCD.
The Worship of Goo. .
Advantages of Revelation
above Natural Reason.
Excellency of the Christian
Institution. .
Dignity of the Scripture
Language.
Against H theism and Infi-
delity. . . .
j Against the Modern Free-
thinkers. . . . .
Immortality of the Soul, and
a Future State. . .
Death and Judgment..
Collected from the Writings of
THE RIGHT HON. JOSEPH
PRINTED BY JOHN
Sold by him in Greettfield, by THOMAS & WHI*P!E S
Newburypori, HENRY WHIPPLE^ Saleiri, and by
THOMAS DICKMAN, '
1812.
: *'/ V'V : '
.! .* ^ .
* *
P R E F A C
T,
HE character of Mr. ADDISON, and his writ-
ings, for juftnefs of thought, ftrength of reafoning, and
purity of ftyle, is too well eftabliftied to need a recom-
mendation ; but their greateft ornament, and that which
gives a luftre to all the reft, is his appearing throughout a j
zealous advocate for virtue and religion againft profane- *
nefs and infidelity. And becaufe his excellent difcourfes
upon thofe fubjects lie difperfed among his other writings,
and are by that means not fo generally known and read
as they deferve, it was judged to be no unfeafonable fer-
vice to religion at this time to move the Bookfeller to
publifh them together in a diftinft volume, in hopes that
ths politenefs and beauty peculiar to Mr. ADDISON'S
writings would make their way to perfpns of a fuperior
character, and a more liberal education ; and that, as they
come from the hands of a layman, they may be the more
readily received and confidered by young gentlemen as a
proper manual of re : igion.
Our modern fceptics and infidels are great pretenders
to reafon and philofophy, and are willing to have it thought
that none who'aSe really pufleffed of thofe talents, can ea-
iiiy a/Tent to the truth of ChrifHanity. But it falls out
very unfortunately for them and their caufe, that thofe
perfons within our own memory, who are confefTed to
have been the moil perfeft reafoners and philofophers of
their time, are alfo known to luve been firm believers,
and they laymen ; I mean Mr. Boyle. Mr Locke, Sir
Ifaac Newton, and Mr. --Addifon ; who, modeftly fpeak- \
ing, were as good thinkers and reafon.-rs as the befl: a- ;
mono the fceptics and infidels at this day. Some of them
might have their particular opinions about this cr that *
point in ChrUHanity, which wiM be the cafe as long as men
are men ; but the thing here inlifted on,_is, that they were
accurate reafooers, and, ac the fame time, firm believers.
Mr, Boyle, the molt exadl fearcher into the works of
nature that any age has known, and who faw aiheifni and
ir P R E F A C E.
infidelity beginning to mew $hemfelves in the loofe aod
- voluptuous reign of King Charles II. purfued his philo-
fophical inquiries with, religious views,- to- ellablim the
;ninds of men in a firm belief" and" thorough fenfe of the
innnite power and wifdom of the great Creator.
This account we have from one who was intimately ac-
quainted with him, (Dr. Burner) and preached his fu-
neral ferrnon. " It appeared to thofe who converted with
him in his inquiries into nature, that his main defign in
that (on which, as he had his own eye moil conftantly,
fo he took care to put others often in mind of it,} was to
raife in himfelf and others va(ter thoughts of the greatnels
and giory, and of the wifdom and goodnefs of God. Thi*
was fo deep in his thoughts, that he concludes the article
of his will, which relates to that illuftrious body, the Roy-
al Society, in thefe words : Wiming them a happy fuccefc
in their laudable attempts to difcover the true nature of
' the works of God ; and praying that they, and all other
fearchers into phyfical truths, may cordially refer their at-
tainments to the g'ory of the great Author of nature, and
the comfort of mankind/' The fame perfon alfo fpeakfr
thus or him : " He had the profoundeft veneration for
the great God of heaven and earth that ever I obferved
in any perfon. The very name of God was never men-
tioned by him without a paufe, and a vifible flop in his
difcourfe."
And of the ftricknefs and exeniplarinels of the whole
courle of his life, he fays, " I might here challenge the
whole tribe of Libertines to come and view the ufefuinefs,
as well as the excellence of the Chriftian religion, in a life
that was entirely dedicated to it."
Againir. the Atheifts he wrote his Free Inquiry into the
received Notion cf Nature, (to confute the pernicious
principle ofafcribing effeds to nature, which are only pro-
duced by the infinite power and wifdom of God ;) and
alfo his EJpiyaloutjinai Caufes of Things Natural, to mew
that all things in nature were made and contrived with
great order, and every thing for its proper end and ufe,
by an all wife Creator.
Againft the Deifts he wrote a treatife of. things above
reafon j in which he makes it appear tljat feveral things,
which we judge to be contrary to reafon,. becaufe above
P R E F. A C E. *
the reach of our undemanding, are not therefore to bs
thought unreasonable becaafe we cannot comprehend
them, fince they may be apparently reafonable to a greater
and more comprehenfive under tknding- And he wrote
another treatife, to (how the poffibility of the refurretfioa )
of the fame body.
The veneration he had for the holy feriptures, -appears
not only -from his ftudyiog them with great exaclinefs, and
exhorting others to do the fame, but more particularly
from a diftint treatife, which he wrote on purpofe to de-
fend the fcripture ftyle, and to anf^er all the objections
which profane and irreligious perfons have made againit
it. And fpeaking of morality, confidered as a rule of life,
he fays, " I have formerly taken pains to perufe books- of
morality, yet fince they have only a power to perfuade,
but not to command, and fin and death da not neceffiri-
ly attend the difobedienee of them, they have the lefs in-
fluence : for fince we may take the liberty to queltion hu-
man writers, I find that the methods they take to impofe
their writings upon us may ferve to countenance either
truth oi falfehood."
His zeal to propagate Ghriftiamty in the world appears
by many and large benefactions to that end, which are
enumerated in his funeral fermon : " He was at the charge
of the tranflatioa and impreffion of the New Teftament
into the Malayan language, which he fent over all the
Eaft- Indies. He gave a noble reward to him that trank
lated Grotius's incomparable book of the Truth of the
Chriflian Religion into Arabic ; and was at the charge ofT
a whole impreffion, which he took care to order to be
diftributed in all the countries where that language is un-
derftood. He was refblved to have carried on the im-
preffion of the New Teftament in the Turkifh language j
but the company thought it become them to be the doers
cf it, and fo fuffered him only to give a large mare towards
it. He was at feven hundred pounds charge in the edi-
tion of the Irifti Bible, which he ordered to be diitribut-
ed in Ireland ; and he contributed largely both to che im-
preffion of the Welfh Bible, and of the Irifh Bible in
Scotland. He gave, during his life, three hundred pounds
to advance the defign of propagating the Chriftian reli
gioo in America ^ and as foort ^s he heard that the
7* P R*E-frA-C S*
#
India, Company were entertaining propofitions for the like
defign in the Eaft, he prefently ferit an hundred pounds
for a beginning and an example, but intended to carry it.
much farther* when it fhould be fet on foot to purpofe.
He had defigned, though fome accidents did, upon great
confederations, divert him from fettling it during his life ?
but not from ordering it by his will, that a liberal pro-
vifion fkould be made for one who fhould, in a very few
well-digefted fermons, every year, fet forth the truth of
the Chriftian religion in general, without defcending to.
the fubdivifions amongft Chriftians ; and who mould be.
changed every third year, that fo the noble ftudy and em-
ployment might pafs through many hands, by which means
many might become mafters of the argument.
In his younger years he had thoughts of entering into
holy orders : and one reafon that determined him againft
5i was, that he believed he might in fome refpe&s be more
ferviceable to religion, by continuing a laymao. a ^ His
having no interefts with relation to religion, betides thofe.
of faving his own foul, gave hin> as he thought, a more un-
fufpecled authority in writing or acting on that fide. He
knew the profane crew fortified themfelves againft all that
was faid by men of our profeffion, with this, that it was'
their trade, and that they were paid for it ; he hoped
therefore that he might have the more influence the iefs
he fhared in the patrimony of the church."
Mr. Locke, whofe accurate talent in reafoning is much
celebrated, even by the fceptics and infidels of our. times,
/howed his zeal for Christianity, firft, in his middle age,
fcy publifhing a difcourfe on purpofe to. demonllrate the
reafonablenefs of believing Jefus to be the promifed Mei*
iiah ; and, after that, in the laft years of his life,, by a
very judicious commentary upon feverai of. the epifties of
St. Paul.
He fpeaks O;f the M'i.RACi^Es wrought by our Saviour
and his apoftles in the ftrongeft manner, both as, feels un-
exceptiopaSly true, and as the cleared evidences- of a di-
vine miiTiom His words are thefe : " The evidences of
our Saviour's miilun from heaven is fo great, in the mul-r
tltude of his rnir<c!es he did before all forts of people
(yhich the divine providence and wifjom . had fb ordered,
:-hat rhsy ni-ver v/tre nor could bs. deaied by aay of thg
JP R & F A vii
enemies and oppofers of Chriftianity,) that what he deliv-
ered cannot but be received as the oracles of God, and un-
queftionable verity." And again, " After his refurreaipn,
he feat his apoftles amongft the nations, accompanied
with miracles ; which were done in all parts fo frequently,.
and b,efore fo many witnefles of ail forts in broad day-
light, that, as I have often obferved, the enemies of Chrif-
tianity have never dared to deny them ; no not Julian
himfelf, who neither wanted fkill nor power to inquire in-
to the truth ; nor would have failed to have" proclaimed
and expofed it, if he could have detected any falfehood IB
the hiftory of the. gofpel, or found the leaft ground to
queftioa the matter of fail publifhed by Chrift and his a-
polUes. The number and evidence of the miracles done
by our Saviour and his followers, by the power and force
of truth, bore down this mighty and accompliftied em-
peror, and all his parts in his own dominions He durft
not deny fo plain matter of facl ; which being granted*.
the truth of our Saviour's do&rine and million unavoida-
bly follows, notwithftanding whatfoever artful fuggeftions,
his wit could invent, or malice (hould offer to the contrary.
To thofe who aflc, " What- need was there of a Sav-
iour ? what advantage have we by Jefqs Chrift r" Mr.
JLocke replies., " It is enough to juftify the fitnefs of any
thing to be done by refolving it into the wifHom of God,
who has done it ; whereof our narrow underftandings and
fhort views may utterly incapacitate us to judge. W^
know little of this vifibk, and nothing at all of the ftate
of that intellectual world (wherein are infinite numbers andr
degrees of fpirits out of the reach of our ken or guef'*
and therefore know not what tranfadtions there were * v f
tween God and our Saviour in reference to his kingd :."
We know not what need there was to fet up a Head i e
a Chieftain in oppofition to THE JPRINCE pr THIS woni" re
THF. PRINCE OR THE POW.ER. OF THE AIR, &C. *
.
there are more than obfcure intimations in fcriptures?
And we fliall take too much upon us, if we ihould call
God's wifdom or providence to account, and pertly con-
demn for needlefs all that our weak and perhaps biaiTed
underftanding cannot account for." And then fhews at-
large the neceffity there was of the goipel revelation, to
4fi.liy.er the world, from the rniferable 5ate of darknefs and,
viH PREFACE.
ignorance that mankind were in, i. As to the true knowlV
edge of God, 2. As to the worfliip to be paid him,
3. As to the duties to be performed to him. To which
he adds the mighty aids and encouragements to the per-
formance of our duty, i. From the aflurance the gofpd
gives of future rewards and punimments ; and, 2. From
the promife of the Spirit of God to direcTand affift us.
The holy fcriptures are every where mentioned by him
with the greateft reverence. He calls them the Holy
Books, the Sacred Text, Holy Writ, and Divine Reve-
lation ; and exhorts Chriftians "to betake themfelves in
earneft to the ftudy of the way to falv.^tion, in thofe holy
wrings wherein God has revealed it from heaven, and
propofed it to the world ; feeki.ig our religion where we
are fure it is in truth to be found, comparing fpirituai'
things with fpiritua!. 5 ' And, in a letter written the year
before his death to one who afked this queftion, " What.
is the fhorteft and fureft way, for a youog Gentleman to
attain to a true knowledge of the Chriftian religion, in the:
full and juft extent of it ?" his anfwer is, " JLet him ftudy
the holy fcripture, efpecially the New Teftament. There-
" in are contained the words of eternal life. It has God
for its Author ; felvation for its end j and truth, without
any mixture of error, for its matter." A direction thafe
was copied from his own practice, in the latter part of his
k^ife, and after his retirement from buiinefs ; when, for
fourteen or fifteen years, he applied himfelf efpecially to
*%he ftudy. of the holy Scriptures, and employed the laffc
"'wears of his life hardly ia any thins elfe. He was never
*. - / j. o
*y Hry of admiring the great views of that facred booki
reafdr. t } ie juft relation of all its parts. He every day made
iiah ; >over i es j n it, that gave him freih caufe of admiration. '*
very Qf g t> p au j ^ particular, uponJeveral of whofe epiftles-
" t- i drew up a moft ufeful commentary, he fays, "That he
was miraculoufly called to the miriiftry of the gofpel, and
8 declared to be a chofen veffel : That he had the whole
doctrine of the gofpel from God by immediate revelation i
That for his information in the Chriftian. knowledge*
and the myfteries and depths of the difpenfation of Godi'
by Jefus Chrift, God himfelf had condescended to be his
inftruftor and teacher : That he had received the light
of the gofpel from the Fountain and Father of light J
PREFACE. be
(elf : and, That an exacl obfervation of his reafonings
and inferences, i* the only fafe guide for the right under-
ftanc&ng of him, under the Spirit of God, that dire&ed
thefe facred writings."
And the death of this great man was agreeable to his
life ; for we are informed by one who was wi'.h him when,
he died, and had lived in the fame family for feven years
before, that the day before his death he particularly ex-
horted all about him to read the holy fcriptures : That fee
defired to be remembered by them at evening prayers ;
and being told, chat if he would, the whole family mould '"j
come and pray by him in his chamber, he anfvered, hi i
Ihould be very gltd to have it fo, if it would not g ve too
much ttoubie : That an occiliaa. offering to fpeik of ihe
goodnefs of God, he cfpecU'Iy edited the lov~ which
God (hewed to man, in jutb tying him by fa.th in Jcfus
Chrift ; and returned Gud tiiaiKs i-i particular for hav-
ing called him to the knowledge ot tnat divine Saviour.
About two m >ntr.s btfore his dea-h he drew u > n letter
to a gentleman (who xfttr wards uiir,-^gu-:(h-:l hlnfeif by a
very diff.rent way of thitsk og and svrti.u\.; ) ur;l left this
direftion upon it. " 'T\-> o j . .ioilvt-re*! t-> h'.--> if-.sr ray de
ceafe." la it are thef;; tf>. m k. ---le '.-/.^.-ds - ; This life is
a fcene of vanity vhv fi ,-, p (v >: jwiy. an'J ifF.vds na |
folki fitisfa&ion. but in the co^icioafntis of domg well, I
and ih the hopes of another life. This is what I can fay 5
upon experience, and what you wiil find to be vrue, when
you c?.me to make up the account."
Sir Ifiac Newton, univerfaily acknowledged to be the
ableft philofopher and mathematician th.it this or perhaps
any other nation has produced, is alfo well known to have
been a firm believer, and a ferious Chriflian. His di
coveries concerning the frame and fyftem of the univerfe
were applied by him, as Mr. Boyle's inquiries into nature
had been, to demonftrate, again it A theitis of all kinds,
the being of a God, and iiiuftrate his power and wifdom
in the creation of the world. Of which a better account
cannot be given, thin in the words of an ingenious perfon
who has been much converfant in his phiiofophicai writings :
'* At the end of his mathematical principles of natural
philofophy he has given us his thoughts concerning the
Deity, wherein he firft obferyes, that the fimilitude found
x PREFACE,
in all parts of the univerfe, makes it undoubted that the
whole is governed by one fupreme Being, to whom the
original is owing of the frame of nature, which evidently
is the effecT: of choice and defign.. He then proceeds
briefly to ftate the bed metaphyfical notions concerning
God. la (hort, we cannot conceive either of fpace or
time otherwife than as neceflarily exifting ; this being
therefore, on whom all others depend, mull certainly ex-
i(t by the fame necefliry of nature ; confequcntly wherever
fpace and time is found there God mud alfo be. And as
it appears impoflibie to us that fpace mould be limited, or
that time mould have had a beginning, the Deity muft be
both immenfe and eternal "
This great man applied himfelf, with the utmod atten-
tion, to the ftudy of the holy fcriptures, and confidered
the leveral parts of them with an uncommon exadtnefs ;
particularly, as to the order of time, and the feries of
prophecies and events relating to the Meffiah. Upon
which head be left behind him an elaborate difcourfe, to
prove, that the famous prophecy of Daniel's weeks, which
has been fo induftrioufly perverted by the Deifts of our
times, was an exprefs prophecy of the coming of the Mef-
iiah, and fulfilled in Jefus Chnit.
Mr. Addifon, fo defervedly celebrated for an uncom-
mon accuracy in thinking and reafoning, has given abun-
dant proof of his firm belief of Chrirtianity, and his zeal
agair.il infidels of all kinds, in the writings that are here
pubiifhed : of which it is certainly known that a great
part of them were his own compositions.
I mention not thefe great names, nor the teftimonies
they have given of their firm belief othe truth of Chrif-
tianity, as if the evidences of our religion were to be final-
ly reiolved into human authority, or tried in any other
way than by the known and eftablifhed rules of right fea-
fon ; but my defign in mentioning them is,
1. To maw the very great aflurance cf thofe who
would make the belief of revelation inconfii.tent with the
due ufe of our reafon ; when they have known fo many
eminent inftances, in our own time, of the greateft mafters
of reafon, not only believing revelation, but zealoufly con-
cerned to eftablifh and propagate the belief of it.
2 . The remembrance of this will alfo be a means, on.
PREFACE. xi
hand, to hinder well meaning people from being mif-
Jed by the vain boafts of our modern pretenders to rea-
fon ; and, on the other hand, to check the inclination of
the wicked and vicious to be mifled, when both of them
have before their eyes fuch frefli and eminent inftances of
found reafoning, and a firm faith, joined together in one
and the fame mind.
3, Further, as thefe were perfons generally efteemed
for virtue and goodnefs, and 'notwithstanding their high
attainments, remarkable for their modefty and humility ;
their examples /hew us, that a ftrong and clear reafon
naturally leads to the belief of revelation, when it is not
under the iiifluences of vice or pride.
4. A-nd finally, as they are all laymen, there is no
room for the enemies of revealed religion, to allege that
they were prejudiced by intereft, or fecular confiderations
of any kind. A fuggeftion that has really no weight,
when urged again ft the writings of the clergy in defence
of revelation, fince they do not defire to be trufted upom
their cv.n authority, but upon the reafons they offer ; and
lawyers and phyficians are not lefs trufted, becaufe they
live liy their profeffions ; but it is a fuggeftion that eafily
takes hold of weak minds, and efpecially fuch as catch at
objections, and are willing to be caught by them. And,
coi.fidering the diligence of the adverfary in making pro-
felytes, and drawing men from the faith of Chrift ; equal
diligence is required of thofe who are to maintain that
faith, not only to leave men no real ground, but even no
colour or pretence for their infidelity.
The following difeourfes, except that concerning the
Evidences of Chriftian Religion, were all publifhed in
feperate papers feme years ago, and afterwards collecled
into volumes, with marks of diftin&ion at the end of many
of them, to point out the writers. Mr. Addifon's are
there diftinguifhed by fome ojpe of the letters of the word
CLIO ; and the fame marks of diftinclion are here con-
tinued ; as are alfo the reft, where any letter was found
at the end of the difccmrfe.
* # * Mr. AfcDisoN having left &fr trealffe on
the truth if the Chrtftian religion unfinished, the
Publijher, to make itfomewhat more complete, fe-
left l ed, from the Spectator, fweral papers (mqftly
the author's} on the being and perfections ofGod,
the nature of religion, the immortality </ the Jbul f
and a future flate ; and prinUd them with it.
But though the treatife and the other papers are
well calculated to prove the truth of, and recom*
mend the Chrtftian religion to, the faith and prac-
tice of mankind ; yet their influences will be but
fmall, till men are awakened gut tfthat infenjibihty
into which they are fallen, and brought to believe
how, much they are inter efted in the great truths
Chriftiamty rrveals. To beget thought and excite
inquiry it was judged the following eiftracJ from
Mens* Pafeai's Thoughts, again/I an atheiftical
indifference, would neither be an improper, nor an
unacceptable introduction to the fubjeyuent papers.
INTRODUCTION.
IT were to be wifhed that the enemies of
religion would at leaft bring themfeives to
apprehend its nature before they oppofe its
authority. Did religion make its boaft of
beholding God with a clear and perfect view,
and of poiTefling him without a covering or
veil, the argument would bear forne colour,
when men Ihould alledge, that none of the
things about them do indeed afford this pre-
tended evidence, and tliis degree of light.
But iince religion, on the contrary, repre-
fents men as in a ftate of darkneis, and of
eflrangemerri; from God ; Iince it affirms him
to have withdrawn himfelf from their dif-
covery, and to have chofen in his word, the
very ftyle and appellation of Deus abfcondltus ;
laitly, fince it employs itfelf alike, in eflablifh-
ing thefe two maxims, that God has left in
his church certain characters of himfelf, by
which they who fmcerely feek him fhall not
fail of a feniible conviction and yet that he
has, at the fame time, fo tar iliaded and cb-
icured thefe characters as to render them im-
perceptible to thofe who do not feek him
with their whole heart ; what advantage is
it to men who profefs themfeives negligent
in the fearch'of truth, to complain fo fre-
quently that nothing reveals and difplays it
to them ? For this very obfcurity under
which they labour, and which they make an
exception againil the church, does itfelf e-
vince one of the two grand points which the
church maintains, (without aSe cling the o-
ther) and is fb far from overthrowing its
B "'*"
XIV INTRODUCTION.
doctrines, as to lend them a manifeft confirm-
ation and fupport.
If they would give their objections any
ftrength, they ought to urge, that they have
applied their utmoft endeavour, and have
ufed all means of information, even thofe
which the church recommends, without fat-
isfaction. Did they exprefs themfelves thus,
they would indeed attack religion in one of
its chief pretenfions. But I hope to fhew, in
the following papers, that no ration alperfoh
can fpeak after this manner, and I dare aflert
that none ever did. We know very well
how men, under this indifference of fpirit,
behave themfelves in the cafe. They fup-
pofe themfelves to have made the mightieft
efforts towards the inftruction of their minds,
when they have fpent fome hours in reading
the fcriptures, and have alked fome queftions
of a clergyman concerning the articles of
faith. When this is done, they declare to
all the world they have confulted books and
men without fuccefs. I fliall be excufed, if
I refrain from rot telling iuch men (what I
f -have often told them) that this neglect of
^theirs is in fup portable. It is not a foreign
or a petty infereil which is here in debate ;
we are ourfelves the parties, and all our
hopes and fortunes are the depending flake.
The immortality of the foul is a thing
which Co deeply concerns, fo infinitely im-
ports us. that we mud have utterly loft our
feeling, to be altogether cold and remifs in
oar enquiries about it. And ail our adions,
INTRODUCTION. XV
or deligns, ought to bend fo very different a
way, according as we are either encouraged
or forbidden to embrace the hope of eternal
rewards, that it is impoffible for us to pro-
ceed with judgment and difcretion, other-
wife than as we keep this point always in
viewv which ought to be our ruling object
and final aim.
Thus is it our highefl intereft, no lefs than
our principal duty, to get light into a fubjec~fc
on which our whole conduct depends. And
therefore, in the number of wavering and
unfatisfied men, I make the greateft differ-
ence imaginable between thofe who labour
CJ'
with all their force to obtain inftruclion, and.
thofe who live without giving themfelves
any trouble, or fo much as ,any thought, in.
this affair.
. I cannot but be touched with a hearty com-
panion for thofe who lincerely groan under
this diffatisfaction ; who look upon it as the
greateft of misfortunes, and who fpare no
pains to deliver themfelves from i*:, by mak-
ing tht-fe refearches their chief employment
and moft feriuus ftudy. But as for thofe
who pafs their life without reflecting on ita
iSue, and who, for this reafon alone, becaufe
they find not in themfelves a convincing te
timony, refufe to feek it elfewh^re, and to
examine to the bottom, whether the opinion
propofed be fuch as w-^ are wont to entertain
by popular fimplicity and credulity, or fuch
as though obfcure in itfelf, yet is built on foiid
and immoveablc fouadations, I conlider them
XVI INTROBUCT1QNV
after quite another manner. The carelef
nefs which they betray in an affair where
thtir perfon, their intereft, their whole eter-
nity, is embarked, rather provokes my re-
fentment than engages my pity ; nay, it
- ilrikesme with amazement and aftoniftiment;
it is a monfter to my apprehenfion. I fpeak
not this as tranfported with the pious zeal of
a fpiritual and rapturous devotion. On the
contrary, I affirm, that the love of ourfelves,
the intereft of mankind, and the moft fimple
and artlefs reafon, do naturally infpire us
with thefe fentiments ; and that to fee thus
far, is not to exceed the fphere of unrefined,
uneducated men.
It requires no great elevation of foul to
obferve, that nothing in this world is pro-
ductive of true contentment ; that our pleaf-
ures are vain and fugitive, our troubles in-
mamberable and perpetual ; and that aftei'*ali,
death, which threatens us every moment,
irmft, in the compafs of a few years, (perhaps,
^of a few days) put us into the eternal condi-
/ tion of happrfiefs, or mifcry, or nothing. Be-
tween us and thefe three great periods, or
ftates, no barrier is interpofsd but life, the
moft brittle thing in all nature ; and the hap.
pinefs of heaven being certainly not defign-
ed for thofe who doubt whether they have
an immortal part to enjoy it, fuch perfons
have nothing left but the miferable chance of
annihilation, or of hell.
There is not any reflection which can have
more reality than this, as there is none which
INT RODU CTION,
has greater terror. Let us fet the braveft
face on our condition, and play the heroes as
artfully as we can, yet fee here the iffue
wn'icli attends the gpodiieft life upon earth !
*Tis in vain for men to turn aiide their
thoughts from this eternity which awaits
them, as if they were able to deftroy it, by
denying it a place in their imaginations. It
fubfifts in fpite of them ; it advanceth unob-
ferved : and death, which is to draw the cur*
tain from it, will, in a fhort time, infallibly
reduce them to the dreadful neceility of be-
ing forever nothing, or forever miferable.
We have here a doubt of the moft affright-
ing confequence, and which therefore to en-
tertain may be well efteemed the moft griev-
ous of misfortunes j but, at the fame time,,
it is our indifpenfable duty not to lie under
it without ftruggiing for deliverance.
He then who doubts, and yet feeks not to>
be refolved, is equally unhappy and unjuft.
But if withal he appears eafy and compofcd j
if he freely declares his indifference ; nay, if
he takes a vanity in profeffing it, and feems
to make this moft deplorable condition the
fubjeft of his pleafure and joy, 1 have not
words to fix a name on fo extravagant a crea-
ture. Where is the very poffibility of enter-
ing into thefe thoughts and refolutions ? what
delight is there in expecting mifery without
end ? what vanity in finding one*s felf en-
compafied with impenetrable darknefs ? or
whac confolation in defpairing forever of at
comforter ?
B i
XVlll INTROBtrCTiOK,
To fit down with fome fort of acquiefc-
ence under fo fatal an ignorance, is a thing
unaccountable beyond all expreflion : and they
who live with fuch a difpolition ought to be
made fenfible of its abfurdity and ftupidity,
by having their inward reflections laid open
to them, that they may grow wife by the
profpect of their own folly. For behold how
men are wont to reafon, while they obfti-
nately remain thus ignorant of what they
are, and refufe all methods of inftruc~tion and
illumination 1
Who has fent me into the world, I know
not ; what the world is, 1 know not, nor
what I am myfeif, I am under an aftomfti-
ing and terrifying ignorance of all things. I
know not what my body is, what my fenfes*
or my foul. This very part of me which
thinks what I fpeak, which reflects upon ev-
ery thing elfe, and even upon itfelf, yet is as-
mere a Granger to its own nature as the dull-
eft thing I carry about me. I behold thefe
frightful fpaces of the univerfe with which I
am encompailed ; and I find myfelf chained.
to one little corner of the vaft extent, with-
out underilanding why I am placed in this
feat rather than any other j or why this mo-
ment of time, given me to live, was affigned
rather at fuch a point, than at any other of
the whole eternity which was before me, or
of all that which is to come after me. I fee
nothing but infinities on all fides, which de-
vour and fwallow me up, like an atom ; like
a fliadow, which endures but a ftngle inftant*
INTRODUCTION;
and is never to return. The fum of my
knowledge is, that I mnft fhortly die ; but
that which I am moft ignorant of, is this
very death which I feel myielf unable to de-
cline.
As I know not whence I came, fo I know
not whither I go ; only this I know, that at
my departure out of the world, I muft either
fall forever into nothing, or into the hands
of an incenfed God, without being capable
of deciding which of .hefe two conditions
fliall eternally be my portion. Such is my
ftate-; fall of weaknefs, obfcurity, and wretch-
ednefs. And from all this I conclude, that I
ought therefore to pafs all the days of my
life, without confidering what is hereafter to
befall me ; and that I have nothing to do but
to follow my inclinations, without reflection.
or difquiet, in doing all that which, if what
men fay o a miferable eternity prove true ?
will infallibly plunge me into it. Tis pcili-
ble I might find fome light to clear up my
doubts j but I fliall not take a minute's pains,
nor ftir one foot in the fearch of it. On the
contrary, I am refolved to treat thofe with
fcorn and deriiipn who labour in this inquiry
with care ; and fo to run, without fear or
forefight, upon the trial of the grand event ;
permitting my&if to-be led foftly on to death,
utterly uncertain as to the eternal iflue of
my future condition.
In earneft, *tis a glory to religion to have
fo unreafonable men for its profefled ene-
mies $ and their oppofition is oi little
XS INTRODUCTIONS
ger, that it ferves to illuftrate the principal
truths which our religion teaches. For the
main fcope of- Chriftian faith is to eflabliHi
thefe two principles, the corruption of na-
ture, and the redemption by Jefus Chrift.
And thefe oppofers, if they are of no ufe to-
wards demonftrdting the truth of the re-
demption, by the fanclity of their lives, yet
are, at leaft, admirably ufefui in (hewing the
corruption of nature, by fo unnatural fenti-
ments and fuggefHonz.
Nothing is fo important to any man as his
own eftate and condition ; nothing fo great,,
fo amazing, as eternity. If therefore we find
perfons indifferent to the lofs of their being,,
and to the danger of endlefs mifery, 'tis im-
poflible that this temper fiiould be natural..
They are quite other men in all other re-
gards : they fear the fmalleft inconveniences j,
they fee them as they approach, and feel them
if they arrive ; and he who paffeth days and
nights in chagrin or defpair, for the lofs of
employment, or for feme imaginary blemifli
in his honour, is the very fame mortal who
knows that he mull lofe all by death, and yet
remains without difquiet, refentment or emo-
tion. This wonderful infenlibility with ref-
peel: to things of the moft fatal eonfequence,
in a heart fo nicely feniible of the meaneft
trifles, is an aftonifhing prodigy, an unintel-
ligible inchantment, a fupernatural blindnefs
and infatuation.
A man in a clofe dungeon, who knows
aot whether fenteace of death is paffed upon
INTRODUCTION.
him, who is allowed but one hour's fpace to
inform himfelf concerning it, and that one
hour fuificient, in cafe it have paffed, to ob-
tain its reverfe, would act contrary to nature
andfenfe, mould he make ufe of this hour
not to procure information, but to purfue
his vanity or fport. And yet fuch is the con-
dition of the perfons whom we are now de-
fcribing : only with this difference, that the
evils with which they are every moment
threatened do infinitely furpafs the bare lofs
of life, and that traniient punifliment which
the prifoner is fuppofed to apprehend. Yet
they run thoughtlefs upon the precipice, hav-
ing only caft a veil over their eyes, to hin-
der them from difcerning it, and divert them-
felves with the officioufnefs of fuch as charit-
ably warn them of their danger.
Thus, not the zeal alone of thofe who
heartily feek God dernonft rates the truth of
religion, but likewife the blind uefs of thofe
who utterly forbear to feek him, and who
pafs their days under fo horrible a neglect.
There mud needs be a itrange turn and rev-
olution in human nature, before men can fub-
init to fuch a condition ; much more, ere
they can applaud and value thernfelves upon
jt. For, fuppofing them to have obtained
an abfolute certainty that there was no fear
after death, but of failing into nothing ;
ought not this to be the fubject rather of def-
pair than of jollity ? And is it not therefore
the higheft pitch of fenfelefs extravagance,
while we want this certainty, to glory ia QUIT
doubt and diftruft ?
XX11 INTRODUCTION.
And yet after all, it is too vifible, that maa
has fo far declined from his original nature^
and as it were departed fro'm himfslf, as to
nouriih in his heart a fecret feed plot of joyv
fpringing up from thefe libertine reflections..
This brutal eafe or indolence, between the
fear of hell and of annihilation, carries fome-
what fo tempting in it, that not only thofe
who have the misfortune to be fceptically in-
clined, but even thofe who cannot unfettle
their judgment, do yet efteem it reputable to
take up even a counterfeit diffidence. For we
may obferve the largeft part of the herd to
be of this latter kind, faife pretenders to in-
fidelity, and mere hypocrites in atheiftn..
There are perfons whom we have heard de-
clare that the genteel way of the world con*
lifts in thus acting the bravo. This is that
which they term throwing off the yoke, and
which the greater number of them profefs,,
not fo much out of opinion, as out of gallant-
ry and cornplaifance.
Yet, if they have the leaft referve of com-
mon fenfe, it will not be difficult to make
them apprehend, how miferably they abufe
themfeives, by laying fo falfe a foundation of
applaufe'and eileem. For this is not the way
to raife a character, even with worldly men,,
who as they are able to pafs a fhrewd judg-.
ment on things, fo they eafily difcern, that
the only method of fucceeding in our tem-
poral affairs is to approve ourfelves honeft 9 .
faithful, prudent, and capable of advancing
the interefc of our friends j becaufe men nat
INTRODUCTION. SXlll
Orally love nothing but that which fome way-
contributes to their ufe and benefit. But now
what benefit can we any way derive from
hearing a man confefs, that he has eafed hiiri-
felf of the burden of religion ; that he be-
lieves no God, as the witnefs and infpe&or
of -his conduct ; that he confiders himfelf as
abfolute matter of what he does, and account-
able for it only to his own mind ? Will he
fancy that we fhall be hence induced to re-
pofe a greater degree of confidence in him
hereafter, or to depend on his comfort, his
advice or-affiftance in the neceflities of life ?
Can he imagine us to take any great delight
r complacency, when he tells us, that he
doubts whether our very foul be any thing
more than a little wind and fmoke ; nay,
when he tells it us with an air of afiurance,
and a voice that teitifies the contentment of
his heart? Is this a thing to be fpoken of
with pleafantry ? or ought it not rather to be
lamented with the deepeft fadnefs as the moft
melancholic reflection that can Urike our
thoughts ?
If they would compofe them to ferious
confideration, they muft perceive the method
in which they are engaged to be fo very ill
chofen, fo repugnant to gentility, and fo re-
mote even from that good air and grace which
they purfue, that, on the contrary, nothing
can more effectually expofe them to the con-
tempt and averfion of mankind, or mark them
out for perfons defective in parts and judg-
ment. And indeed ihouicl we demand from
XXIV INTRODUCTION,
them an account of their fentiments, and oi
the reafons which they have to entertain this
fufpicion in religious matters, what they of-
fered would appear fo imferably weak and
trifling, as rather to confirm us in our belief.
This is no more than what one of their own
fraternity told them with great fmartnefs, on
fuch an occadon. If you continue (fays he)
to difpute at this rate, you'll infallibly make
me a Chriftian. And the gentleman was in
the right : for who would not tremble to
find himfelf embarked in the fame caufe with
fo forlorn, fo defpicable companions.
And thus it is evident, that they who wear
no more than the outward mafk of thefe
principles are the rnoft unhappy counterfeits
in the world ; in as much as they are obliged
to put a continual force and conftraint on
their genius, only that they may render them-
felves the moft impertinent of all men living.
If they are heartily and fincerely troubled
at their want of light, let them not difiem-
ble the difeafe. Such a confeffion could not
be reputed fhameful ; for there is really no
fhame, but in being fhamelefs. Nothing be-
trays fo much weaknefs of foul, as not to ap-
prehend the mifery of man, while Jiving
without God in the world : nothing is a fur-
er token of extreme bafenefs of fpirit, than
not to hope for the reality of eternal prom-
ifes : no man is fo ftigmatized a coward, as
he that acts the bravo againft Heaven. Let
them, therefore, leave thefe impieties to thofe
who are born with fo unhappy a judgment
INTRODUCTION. XXV
as tp.be -capable of entertaining tliem in near-
eft. If they cannot be Chriftian men, let
them however be men of honour. And let
them, in conclufion, acknowledge that there
are but two forts of perfons who deferve to
be ftyled reafonable, either thofe who ferve
God with all their heart,, becaufe they know
him 5 or thofe who feek him with all their
heart, becaufe as yet they know him not. ^
If then there are perfons who fincerely in-.
quire after God, and who, being truly ienfi-
ble of their mifery, affectionately defiretobe
refcued from it, it is to thefe alone that we
can in juilice afford our labour and fervice,
fpr their direction in finding out that light
of which they feel the want.
But as for thofe who live without either
knowing God, or endeavpuring to know
him, they look on themfelves as fo little de-
ferving their own care, that they cannot but
be unworthy the care of others : and it re-
quires all the charity of the religion which
they defpife, not to defpife them to fiich a
degree, as even to abandon them to their
own folly. But fmce the fame religion obliges
us to coniider them, while they remain in
this life, as dill capable of God's enlightening
grace ; and to acknowledge it as very pofli-
ble, that, in the courfe of a few days, they
may be replenilbe'd with a fuller meafure of
faith than we now enjoy, and we curfelves,
on the other fide, fall into the depths of their
prefent blindnefs and mifery ; we ought to
do for them what we deiire Hiould be done
C
XXVI INTRODUCTION.
to us in their cafe, to intreat them that they
\vou/d take pity on themfelves, and would,
at Iea#, advance a ftep or two forward, if
perchance they may come into the light. For
which end it is wifiied, that they would em-
ploy, in the perufal of this piece, feme-few
of-thefe hours which they fpend fo unprofit-
ably in other purfuits. 'Tis poflible they may
gain fomewhat by the reading ; at leaft they
cannot be great lofers. But if any {hall ap-
ply themfelves to it, with perfect fincerity,
and with an unfeigned defire of knowing the
truth, I defpair not of their fatisf action, or
of their being convinced by fo many proofs
of our divine religion as they will here find
laid together."
THE
EVIDENCES
OF THE
CHRISTIAN RELIGION.
SECT. I.
I. General divifion of the following difcourfe, \vith re-
gard to Pagan and Jewifh authors, who mention par-
ticulars relating to our Saviour.
II. Not probable that any fuch mould be mentioned by
Pagan writers who Jived at the fame time, from the
nature of fuch tranfaclions.
III. Elpeciaily when related by the Jews.
IV. And heard at a diftance by thofe who pretended to
as great miracles of their own.
V. Befides, that no Pagan writers of that age lived in
Judea, or its confines.
VI. And becaufe many. books of that age are loft.
VlL. An inftance of one record proved to be authentic.
Vill. A iecond record of probable, though not undoubt-
ed, authority.
I. f~T^H AT I may lay before you a full ftate
X f tne fubjeci under our confidera-
tion and methodife the feveral particulars that
I touched upon in difcourfe with you, I fhall
firft taka notice of fuch Pagan authors as have
given their teftimony to the hiftpry of our
Saviour ; reduce thefe authors under their
refpecHve clafles, and mew what authority
their teftimonies carry with them. Second-
ly, I mall take notice of Mewiih, authors in
the fame li lit.
i^j
II. There are many reafons why you (hould
not expect that matters of fuch a wonderful
nature mould be taken notice of by.. thofe
eminent Pagan writers, who were .cohtein-
* The author did not live to write this fecond part*
EVIDENCES OF TKE
poraries with Jefus Ghrift, or by thofe who
lived before his difciples had perfonally ap-
peared among them, and afcertained the re-
port which had gone abroad concerning a
life fo full of miracles.
Suppoiing fuch things had happened at
this day in Switzerland, or among the Cxri-
fens, who make a. greater figure in Europe
than Judea did in the Roman Empire, would
they be immediately believed by thofe who
live at a great diftance from them ? or woul4
any certain account of them be tranfmitted
into foreign countries, within fo ftiort a fpace
of time as that of our Saviour's public min*
iftry ? Such kinds of news, though never fo
true, feldom gain credit, till fome time after
they are transacted, and expofed to the ex-
amination of the curious, who, by laying to-
gether circumftanees, atteftations, and char-
acters of thofe who are concerned in them,
either receive or reject what at firft none but
eye- witnefies could abfolutely believe or dif*
believe. In a cafe of this fore, it was natur-
al for men of fenfe and learning to treat the
whole account as fabulous : or, at fartheft,
fo fufpend their belief of it, until all things
flood together in their full light.
IlL Befides, the Jews were branded not
only for fuperftitions different- from all the
religions of the Pagan world, but in a partic-
ular manner ridiculed for being a credulous:
people : fo that whatever reports of fiich a
nature came out of that country, were look-
ed upon by the Heathen world as falfe, friv-
clous, and improbable*
CHRISTIAN RELIGION. 2$
IV. We may further obferye, that the or-
dinary practice of magic in thofe times, with
the many pretended prodigies, divinations,
apparitions, and locai miracles amoiig the
Heathens, made them lefs attentive to fuch
news from Judea, till thejr had time to con-
lider the nature, the occafiqn, and the end
of our Saviour's miracles, and were awaken-
ed by many furprifing events, to allow thenx
any confideration at all.
V. We are indeed toid by St. Matthew,
that the fame of our Saviour, during his life,
went throughout all Syria ; and that there
followed him great multitudes of people from,
Galilee, Judea, Decapolis, Idumea, from be-
yond Jordan, and from Tyre and Sidon.
Now ? had there been any hiftorians of thofe
times and places, we might have expected to
have feen in them fame account of thofe
wonderful tranfactions in Judea; but there
is not any iingle author extant, in any kind,,
of that age, in any of thofe countries,
VI. How many books have perifhed ia
which poffibly there might have been men-
tion of our Saviour ? Look among the Ro-
mans, how few of their writings are come
down to our times ! In the fpace of two
hundred years from our Saviour's birth wheii
there was fuch a multitude of writers of all
kinds, how fmall is the number of authors
that have made their way to the prefent age.
VII. One authentic record, and that the
moft authentic Heathen record, we are pret-
ty lure is loft, I mean the account feat by the
Ca
to EVIDENCES OF THE
governor of Jadea, under whom our Saviour
tt r as judged, condemned, and crucified. It
was the cuftom in the Roman Empire,, as it:
is to this day, in all the governments of the
world, for the prefers and viceroys of diftant
provinces, to tranfmit to their fovereign a
fuinmary relation of every thing remarkable
in their adminiftration. That Pontius Pilate,,
in his account, would have touched on fo ex-
traordinary an event in Judea, is not to be-
doubted : and that he actually did, we learn*
from Juftin Martyr, who lived about a hun-
dred years after our Saviour's death, reiided,,
made converts, and fuffered martyrdom at:
Rome, where he was engaged with philofo-
phers, and in a particular manner with Cref-
cens the Cynic, who could eafily have detect*
ed, and would not fail to have expofed him^,
had lie quoted a record not in being, or
made any falfe citation out of it. Would the:
great apologift have challenged Crefcens to-
difpute the caufe of Chriftiaiiity with him be-
fore the Roman fenate, had he forged fiichs
an evidence ? Or would Crefcens have re-,
fufedthe challenge, could he have triumph-,
cd over him in the defce&ion of fuch a for-
gery ? To which we mull add, that the a-
pology which appeals to this record, was pre-
fen ted to a learned emperor, and to the whole
body of the Roman fenate. This father, in:
his apology, fpeakiog of the death and fuf-
fering of our Saviour, refers the emperor fbrr
the truth of what he fays to the acts of Pon-
tius Pilate which I ha,ve here mentioned!
CHRISTIAN %teLTGtt>& 31
Tertullian, who wrote his apology about fifty
years after Juftin, doubtlefs referred to 'the
fame record, when he tells the .governor of
Rome, that the emperor Tiberias having re-
ceived an account out of Paleftine in Syria,
of the divine perfon 'who had appeared hi
that country, paid him a particular rega'fd,
and threatened to punifh any who fhould ac-
eufe the Chriftians 5 nay, that the emperor
would have adopted him among the deities
whom they worshipped, had not the fenat%
refufed to come in to his propofal. Tertul-
lian, who gives us this hiilory, was not only
one of the moil learned men df his age, but*
what adds a greater weight to his authority
in this cafe, was eminently ikilful and well
read in the laws of the Roman Empire. Nor
can it be faid, that Tertullian grounded his;
quotation upon the authority of Juftin Mar-
tyr, beeaufe we find he mixes it with mat-
ters of fact which are not related by that au-
thor. Eufebius mentions, the fame ancient
record, but as it was not extant in his time*
I mall not infill upon his- authority in this
point. If it be obje&ed that this particular
is riot mentioned in any Roman hiftorian, I
fhali ufe the fame argument in a parallel cate r
and fee whether it will carry any force with
it. Ulpian the Great Roman lawyer gather-
ed together all the imperial edicts that had
been made againft the Chriftians ; but did
any one ever lay that there had been no fuck
edicts, becaufe they were not mentioned m
the hiltories of thofe Emperors?
32 EVIDENCES OF THE
who knows but this oircurnftanee of Tiberi-
us was mentioned in other hiftorians that
have been loft, tho* not to be found in any
ftill extant ? Has not Suetonius many partic-
ulars of this Emperor omitted by Tacitus,
and Herodiari many that are not fo much
as hinted at by either [ As for the fpurious
acts of Pilate, now extant, we know' the oc-.
cafion and time of their writing, and had'
there not been a true and authentic record of
this nature, they would never have beer*
forged.
VIIL The ftory of Abgarus, king of Ede
fa, relating to the letter which he fent to our
Saviour, and to that which he received from
him, is a record of great authority ; and
though I will not infift upon it, may venture
to fay, that had we fuch an evidence for any
fact in Pagan hiftory, an author would be
thought very unreafonable who mould reject
it. I believe you will be of my opinion, if
you will perufe, with other authors who have
appeared in vindication of thefe letters as
genuine, the additional arguments which
have been, made ufe of by the late famous:
and learned Dr. Grabe, ia the fecond volume
of his Spicliegium*
CfiKlStTAN RELIGION. 33
SEC. II.
I. 'What fads ^ in the hiftbry of our Saviour might be
taken notice Of by Pagan authors.
II. What particular facls are taken notice of, and by
what Pagan authors.
JII. How Celfus reprefented our Saviour's miracles.
IV. 'The fatfte reprefentation made of them by other un*
believers, and proved unreafbnable.
V. What fatfs in our- Saviour Yhiltory not to be expe&ecl
from Pagan writers.
I. "T T 7 E come n ow to con fider what tih-
VV doubted authorities are extant a-
mOrig Pagan writers : and here we inuft pre-
friiiTe, that fome parts of our Saviour's hiilory
in'ay be reafonably expected from Pagans. I
inean fuch parts as might be known tothofe
who lived at a diftance from Judea, as well
as to thofe who were the followers and eye-,
witnefles of Chrift.
II. Such particulars are moil of thefe
which folio w 5 and which are ail attefted by
fome one or other of thofe Heathen authors,
who lived in or near the age of Our Saviour
and his difci'ples. " That AuguftUs Cseiar
had ordered the whole empire to be cenfed
or taxed," which brought our Saviour's re-
puted parents 'to Bethlehem : this is men-
tioned by feverai Roman hiftorians, as Taci-
tus, Suetoriius, and : Dion. " That a great
light, Or a new ftar, appeared in 'the 'eaft,
which directed the wife men to bur Saviour:"
this is recorded by Chalcidius. " That Herod,
the idng of Paleitiiie, fo often mentioned in
the "Roman hiftory, made a great j flaughte'r
34 EVIDENCES OF THE
of innocent children," being fo jealous of his
fucceflbr, that he put to death his own fons
on that account : this character of him is giv-
en by feveral hiftorians : and this cruel fact
mentioned by Macrobius, a Heathen author,
who tells it as a known thing, without any
mark or doubt -upon it. "That our Saviour
had been in Egypt :" this Cel&s. though he
raifes a monftrous ftory upon it, is fo far
from denying, that he tells us, our Saviour
learned the itrts of magic in that country.
66 That Pontius Pilate was governor of Ju-
dea ; that our Suviour was brought in judg-
ment before him, and by him condemned
and crucified :" this is recorded by Tacitus.
"That many miraculous cures a.id works,
out of the ordinary courfe of nature, were
wrought by him ; this is confefled by Julian
the apoftate, Porphyry, and Hierocles, all of
them not only Pagans, but profeffed enemies
and perfecutors of Chriftiinity. " That our
Saviour foretold feveral things which came
to pafs according to his predictions ;" this
was attefted by Phlegon in his annals, as we
are allured by the learned Origen againft
Celfus. " That at the time when our Sav-
iour died, there was a miraculous darknefs,
and a great earthquake :'* this is recorded
by the fame Phlegon the Trallian, who was
likewife a Pagan, and freeman to Adrian the
emperor. We may here obferve, that a na-
tive of Trallium, which was not lituate at fo
great a diflance from Paleftine, might very
probably be informed of fuch remarkable e-
CHRISTIAN RELIGION.
vents as had pafled among the Jews in the
age immediately preceding his own times,
flnce feveral of his countrymen with whom
he had converfed might have received a con-
fufed report of our Saviour before his cru-
cifixion, and probably lived within the fhake
of the earthquake, and the fhadow of the e-
clipfe, which are recorded by this author..
"That Chrift was worfhipped as a God a-
mong the Chriftians ; that they would rather
fuffer death than blafpheme him: that they
received a facrament, and by it entered into
a vow of abftaining from fin and wickednefs,"
conformable to the advice given by St. Paul :
" That they had private affemblies of worfhip,
and ufed to join together in hymns ;" this
is the account which Pliny the younger gives
of Chriftianity in his days, about feventy years
after the death of Chrift, and which agrees
in all its circumftances with the accounts we
have in holy writ, of the firft ftate of Chrif-
tianity after the crucifixion of our blefled
Saviour. " That St. Peter, whofe miracles
are many of them recorded in holy writ, did
many wonderful works," is owned by Julian
the apoftate, who therefore reprefents him
as a great magician, and one who had in his
pofleflion a book of magical fecrets, left him
by our Saviour. 4C That the devils or evil
fpirits were fubject to them," we may learn
from Porphyry, who objects to Chriftianity,
that fince Jefus had begun to be worihipped,
Bfculapius/and the reft of the Gods, did no
more converfe with men. Nay, Celfus him.
36 EVIDENCES OF THE.
felf affirms the fame thing, in effecl,. when he
fays, that the power which feemed to refide
in Chriftians proceeded from Uie r ufe of cerv
tain names, and. the : invocation of certain de--
mpns. Origen . remarks , on this paffage, that
the author dpubtlefs hints ajt.thofe Chtiftians
who put to flight evil fpirits v and healed thpfe
who were poffeffed with them : a fact wltfch
had. been often feen,. and which he himfelf:
had feen, as he declares in another part. of.
his difcpiirfe againft Celfu?., But at the fame
time he affures us, that this miraculous pow-
er was. exerted by the ufe of no other name
- -. .... .y .,..,.. _ . . .- . , - .
but that of Jefus; to which, were aclded fey-
eral.paflages in this hiftqry, but nothipg like
any invocation to demons.
III. Celfus was fp hardTet with the report
of pur Saviour's miracles, and the confident,
atteftations concerning him, that though he.
often intimates. that he did not believe thern^
to be true, yet knowing; he might be : iilenced f
in fuch an anfwer, provides himfelf with an-
other retreat, when beaten out of this, viz.
that our Saviour was a magician. Thus he
compares the feeding of fo many thousands,,
at two different times, with a few loaves; and.
fiflies, to the magical feafts of thofe Egyp-
tian impoftors, who would prefent their fpec-
tators with vifionary entertainments, that
had in them neither fubftance. nor reality :
which, by the way, is to fupppfe^ that a hun-
gry and fainting multitude were filled by an.
apparition, or ftrengthened and refreshed
with ilaadows. He knew very well that there
CHRISTIAN RELIGION. 37
fo many witneffes and a&ors, if I may
call them fuch, in thefe two miracles, that it
was impoffible to refute fuch multitudes,
who had doubtlefs fufficiently fpread the
fame of them, and was therefore in this place
forced to refort to the other folution, that it
was done by magic* It was not enough to
fay that a miracle, which appeared to fo
many thoufand eye-witneffes, was a forgery
of Chrift's difciples ; and therefore fuppofing
them to be eye-witneffes, he endeavours to
ihew how they might be deceived.
IV. The unconverted Heathens, who were
prefied by the ' many authorities that con-
firmed our Saviour's miracles, as well as the
unbelieving Jews, who had actually feen,
them, were driven to account for them af-
ter the fame manner : for, to work by mag-
ic, in the Heathen way of (peaking, was, in
the language of the Jews, to caft out devils
by Beelzebub the prince of the devils'. Our
Saviour, who knew that unbelievers, in all
ages, would put this perverfe interpretation
on his miracles, has branded the malignity
of thofe men, who, contrary to 'the dictates
of their own hearts, ft arted fuch an unrea-
fonable objection as a blafpherny againft the
Holy Ghoft, and declared not only the guilt,
but the puniihment of fo black a crime. At
the fame time he condefcended to fhew the
vanity and emptinefs of this objection againft
his miracles, by reprefenting, that they evi-
dently tended to the deftruclion of thofe
powers, to whofe afliftance the enemies of
D
3 8 EVIDENCES OF THE
his doctrine then afcribed them : an argu-
ment, which, if duly weighed, renders the
objection fo very frivolous and groundlefs,
that we may venture to call it even blafphe-
my againft common fenfe. Would inagic
endeavour to draw off the minds of men
from the worfhip which was paid to ftocks
and ftones ; to give them an abhorrence of
thofe evil fpirits, who rejoiced in the moft
cruel facrifices, and in offerings of the great-
eft impurity ; and, in fhort, to call upon
mankind to exert their whole ftrength in the
love and adoration of that one Being, from
whom they derived exiftence, and on whom
only they were taught to depend every mo-
ment for the happinefs and continuance of it ?
Was it the bufinefs of magic to humanize
our natures with companion, forgivenefs, and
all the inftances of the moft extenlive chari-
ty? Would evil fpirits contribute to make
men fober, chafte 9 and temperate ; and, in a
word, to produce that reformation which
v;as wrought in the moral world by thofe
doctrines of our Saviour that received their
ianction from his miracles ? Nor is it poflible
to imagine, that evil fpirits would enter into
a combination with our Saviour to cut off all
their correfpondence and intercourfe with
mankind, and to prevent any for the future
from addicting themfelves to thofe rites and
ceremonies which had done them fo much
honour. We fee the early effect which Chrif-
tianity had on the minds of men in this par-
ticular, by jthat number of books which were
CHRISTIAN RELIGION. 39
filled with the fecrets of magic, and made a
facrifice to Chriftianity by the converts men-
tioned in the Acts of the Apoftles. We have
likewife an eminent inftance of the inconfiii-
ency of our religion with magic in the hifto-
ry of the famous Aquila. This perfon, who
was a kinfman of the emperor Trajan, and
likewife a man of great learning, notwith-
ftanding he had embraced Chriftianity, could
not be brought off from the ftudies of magic
by the repeated admonitions of his fellow
Chriftians ; fo that at length they expelled
him their fociety, as rather chufing to loofe
the reputation of fo confiderable a profelyte,
than communicate with one who dealt in
fuch dark and infernal practices. Befides,
we may obferve, that all the favourers of
magic were the moft profefTed and bitter en-
emies to theTJhriftian religion. Not to men-
tion Simon Magus, and many others, I fhall
only take notice of thofe two great perfecu-
tors of Chriftianity, the emperors Adrian
and Julian the apoftate, both of them initiat-
ed in the myfteries of divination, and (killed
in all the depths of magic, I fhall only add,
that evil fpirits cannot be fuppofed to have
concurred in the eftablidiment of a religion
which triumphed over them, drove them out
of the places they poffeffed, and divefted them
of their influence on mankind : nor would I
mention this particular, though it be unani-
mioufly reported by all the ancient Chriftian
authors, did it not appear, from the authori-
ties above cited, that this was a" fad confefled
bv Heathens themfelves.
40 EVIDENCES OF THE
V. We now fee what a multitude of Pagan
teftimoriies may be produced for all of thofe
remarkable pafiages which might have been
expected from them ; and indeed of feveral,
that, I believe, do more than anfwer your ex-
pectations, as they were not fubjects, in their
own nature, fo expofed to public notoriety.
It cannot be expected they ihould mention
paticulars. which were transacted amongft the
difciples only, or among fome few even of the
difciples themfelves, fuch as the transfigura-
tion, the agony in the garden, the appearance
of Chrift after his refurreclion, and others of
the like nature. It was impofible for a Hea-
then author to relate thefe things ; becaufe, if
he Lad believed them, he would no longer
have been a Heathen, and by that means his
teftimony would not have been thought of
fo much validity. Betides, his very report
Crf fS:;, fo favourable to Ghriilianity, would
have prompted men to fay that he was pro-
bably tainted with their doctrine. We have
a parallel cafe in Hecatseus, a famous Greek
hiftorian, who had feveral paffages in his
book conformable to the hiftoiy of the Jew-
ilh writers, which, when quoted by Jofephus,
as a confirmation of the Jevvifii hiftory, when
his Heathen adverfaries could give no other
anfwer to it, they would need fappofe that
Hecatseus was a Jew in his heart, though
they liad no other reafon for it, but becaufe
his hiftory gave greater authority to the Jew-
iflx than the Egyptian records.
CHRISTIAN RELIGION. 41
SECT.. IIL
I. Introduction to a fecond lift of Pagan authors, who
give teftimony of pur Saviour.
II. A paflage concerning our Saviour from a learned
Athenian.
III. His Converfion from Paganiim to Chriftianity makes
his evidence itronger than if he had continued a Pagan.
IV. Of another Athenian philofopher converted to Chrif-
tianity.
V. Why their converfion, inftead of weakening, flrength-
ens their evidence in defence of Christianity.
VI. Their belief ia our Saviour's hiftory founded at
fir ft upon the principles of historical faiih.
VII. Their teftimonies extended to all the particulars of
our Saviour's hiftory.
VIII. As related by the four Evangelifts.
this lift of Heathen writers, who
m *ke mention of our Saviour, or
touch upon any particulars of his life, I {halt
add thofe authors who were at firft Heathens,
and afterwards converted to Chriftianity ;
upon which account, as I fliall here fhew,
their teftimonies are to be looked upon as the
more authentic. And, in this lift of eviden-
ces, I fliall confine myfelf to fuch learned
Pagans as came over to Chriftianity in the
three firft centuries, becaufe thofe were the
times in which men had the beft means of
informing themfelves of the truth of our
Saviour's hiftory ; and becaufe, among the
great number of philofophers who came in
afterwards, under the reigns of Chriftian em-
perors, there might be feveral of them who
did it partly out of worldly motives.
II. Let us now .fuppofe that a learned Hea-
then writer, who lived within fixty years of
2
42 EVIDENCES OF THE
our Saviour *s crucifixion, after having fhewn
that falfe miracles were generally wrought in
obfcurity, and before few or no winefles r
ipeaking of thofe which were wrought by
our Saviour, has the following paffage.
fi But his works were always feen, becaufe
they were true ; they were feen by thofe who
were healed, and by thofe who were raifed
from the dead. Nay, thefe perfons who
were thus healed, and raifed, were feen not
only at the time of their being healed and
raifed, but long afterwards. Nay, they were
feen not only all the while our Saviour was
upon earth, but furvived after his departure
out of this world ; nay, fome of them were
living in our days."
IIL I dare fay you would look upon this
as a glorious atteftation for the caufe of Chri
tianity, had it come from the hand of a fa-
mous Athenian philofopher. Thefe foremen-
tioned words, however, are actually the
words of one who lived about lixty years af-
ter our Saviour's crucifixion, and was a fa-
mous philofopher in Athens. But it will be
faid he was a convert to Chriftianity : now
confider this matter impartially, and fee if
his teftimony is not much more valid for that
reafon. Had he continued a Pagan philofo-
pher, would not the world have it faid that
he was not fincere in what he writ, or did
not believe it ^ for if fo, would not they have
told us he would have embraced Chriftianity ?
This was indeed the cafe of this excellent
man ^ hs had fo thoroughly examined
CHRISTIAN RELIGION.
truth of our Saviour's hiftory, and the excel-
lency, of that religion which he taught, and
was fo entirely convinced of both, that he
became a profelyte and died a martyr.
IV. Ariftides was an Athenian philofopher,
at the fame time famed for his learning and
wifdom, but converted to Chriftianity. As
it cannot be queftioned that he perufed and
approved the apology of Quadratus, in which
is the paffage juft now cited, he joined with
him in an apology of his own to the fame
emperor on the fame fubjech This apology,
though now loft, was extant in the time of
Ado. Vineiis, A.D. 87O, and highly efteem-
ed by the moft learned Athenians, as that au
thor witneffes. It muft have contained great
arguments for the truth of our Saviour's hif-
tory, becaufe in it he afTerted the divinity of
our Saviour which could not but engage him
in the proof of hi miracles.
V. I do allow, that generally fpeaking, a
man is not fo acceptable and unquestioned
an evidence, in facts which make for the ad-
vancement of his own party. But we muft
confider, that, in the cafe before us, the per-
fons to whom we appeal were of an oppofite
party, till they were perfuaded of the truth
of thofe very fads which they report. They
bear evidence to a hiftory in defence of
Chriftianity f the truth of which hiftory was
their motive to embrace Chriftianity. They
atteft facts which they had heard while they
were yet Heathens, and had they n'Ot found
seafon to believe them, they would have
44 EVIDENCES OF THE
continued Heathens, and have made no men-
tion of them in their writings. -
VI. When a man is born under Chriftiaa
parents, and trained up in the profeffion of
that religion from a child, he generally guides
himfelf by the rules of Chriflian faith, in be-
lieving what is delivered by the evangelifts ^
but the learned Pagans of antiquity, before
they became Chriftians, were only guided by
the common rules of hiflorical faith ; that is,,
they examined the nature of the evidence
which was to be met with in common fame,,
traditions, and the writings of thofe perfons
who related them, together with the num-
ber, concurrence, veracity, and private char-
acters of thofe perfons ; and being convinc-
ed upon all accounts that they had the fame
reafon to believe the hiftory of our Saviour,,
as that of any other perfon to which they
themfeives were not actually eye-witnefles^
they were bound, by all the rules of hiftorical
faith, and of right reafon, to give credit to
this hiftory. This they did accordingly, and
in confequence of it publiftied the fame truths
themfeives, fuflfered many afflictions, and
very often death itfelf in the aflertion of
them. When I fay, that an hiftorical belief
of the acts of our Saviour induced thefe
karned Pagans to embrace his doctrine, I da
not deny that there were many other mo-
tives which conduced to it, as the excellency
of his precepts, the fuifiling of prophecies,
the miracles of his difciples, the irreproacha-
ble lives and magnanimous fufferings of their
CHRISTIAN RELIGION. 45
followers, with other considerations of the
fame nature ; but whatever other collateral
r f
arguments wrought more or lefs with phi-
lofophers of that age, it is certain, that a belief
in the hiftory of our Saviour was one motive
with every new convert, and that upon,
which all others turned, as being the very
bafis and foundation of Chriilianity.
VII. To this I mud further add, that as we
have already feen many particular facfcs which
are recorded in holy writ, attefted by partic-
ular Pagan authors, the teftimony of thofe I
am now going to produce, extends to the
whole hiftory of our Saviour, and to that
continued feries of actions which are related
of him and his difciples in the books of the
New Teftament.
VIII. This evidently appears from their
quotations out of the evangelilts, for the con-
firmation of any doctrine or account of our
bleffed Saviour. Nay, a learned man of our
nation, who examined the writings of our
moft ancient fathers in another view, refers
to feveral paffages in Irenzeus, Tertullian,
Clements ofr Alexandria, Origen, and Cypri-
an ; by which he plainly ihews that each of
thefe early writers afcribed to the four evan-
gelifts by name, their refpe&ive hiftories ;
ib that there is not the leaft room for doubt-
ing of their belief in the hiftory of our Sav-
iour as recorded in the gofpels. I {hall only
add, that three of the five fathers here men-
tioned, and probably four, were Pagans con-
verted to Chriftianity, as they were all of
46 EVIDENCES OF THE
them very inquifitive and deep in the know-
ledge of Heathen learning and philofophy.
SECT. IV.
I. Chara&er of the times in which the Chrifthn religion
was propagated.
II. And of many who embraced it>
III. Three eminent and early inftances.
IV. Multitudes of learned men who came over to it.
V. Belief in our Saviour's hiftory the firft motive to their
converfion.
VI. The names of feveral Pagan philofophers who were
Chriftian converts.
y YT happened very providentially, to the
' i honour of the Chriftian religion, that it
did not take its rife in the dark illiterate ages
of the world, but at a time when arts and
fciences were at their height, and when there
were men who made it the bufinefs of their
lives to fearch after truth, and lift the fever-
al opinions of philofophers and wife men,
concerning the duty, the end, and chief hap-
pinefs of reafonable creatures.
II. Several of thefe, therefore, when they
had informed themfelves of our Saviour's
hiftory, and examined, with unprejudiced
minds, the doctrines and manners of his dif-
ciples and followers, were fo ftruck and con-
vinced, that they profefled themfelves of that
feet ; notwithstanding, by this profeflion, in
that juncture of time, they bid farewell to all
CHRISTIAN RELIGION. 47
the pleafures of this life, renounced all the
views of ambition, engaged in an uninter-
rupted courfe of feverities, and expofed them-
felves to public hatred and contempt, to fuf-
ferings of all kinds, and to death itfelf.
III. Of this fort we may reckon thofe three
early converts to Chriftianity, who each of
them was a member of a fenate famous for
its wifdom and learning. Jofeph the Arima-
thean was of the Jewifh fanhedrim, Dionyfius
of the Athenian, Areopagus, and Flavius
Clemens, of the Roman fenate ; nay, at the
time of his death, conful of Rome. Thefe
three were fo thoroughly fatisfied of the truth
of the Chriftian religion, that thefirft of them,
according to all the reports of antiquity, died
a martyr for it ; as' did the fecond, unlefs we
biibelieve Ariitides, his fellow citizen and
contemporary ; and the third, as we are in-
formed both by Roman and Chriftian au-
thors.
IV. Among thofe innumerable multitudes,
who, in moft of the known nations of the
world, came over to Chriftianity at its fir ft
appearance, we may be fure there were great
numbers of wife and learned men, belides
thofe whofe names are in the Chriftian re-
cords, who, without doubt, took care to ex-
amine the truth of our Saviour's hiftory be-
fore they would leave the religion of their
country, and of their forefathers, for the fake
of one that would not only cut them off from
the allurements of this world, but fubject
them to every thing terrible or difagreeable
48 EVIDENCES OF THE
in it. Tertullian tells the Roman governors,
that their corporations, councils, armies,
tribes, companies, the palace, fenate, and
courts of judicature, were filled with. Chrif-
tians ; as Arnobius afierts, that men of the
fineft parts and learning, orators, gramma-
rians, rhetoricians, lawyers, phyficians, phi-
lofophers, defpifing the fentiments they had
been once fond of, took up their reft in the
Ghriftian religion.
V. Who can imagine that men of this char-
after did not thoroughly inform themfelves
of the hiftory of that perfon whofe doctrines
they embraced ? For however confonant to
reafon his precepts appeared, how good foev-
er were the effects which they produced in
the world, nothing could have tempted men
to acknowledge him as their God and Sav-
iour, but their being firmly perfuaded of the
miracles he wrought, and the many attefta-
tions of his divine miflion, which were to be
met with in the hiftory of his life. This was
the ground- work of the Chriftian religion ;
and, if this failed, the whole fuperftruc"hire
funk with it. This point, therefore, of the
truth of our Saviour's hiftory, as reckoned
by the evangelifts, is every where taken for
granted in the writings of thofe who, from
Pagan philofophers, became Chriftian authors,
and who, by reafon of their converfion, are
to be looked upon as of the ftrongeft collat-
eral teftimony for the truth of what is deliv-
ered concerning our Saviour.
VI. Befides innumerable authors that are
CHRISTIAN RELIGION. 49
loft, we have the undoubted names, works,
or fragments of feveral Pagan philofophers,
which fliew them to have been as learned as
any unconverted Heathen authors of the age
in which they lived. If we look into the
greateft nurferies of learning in thofe ages of
the world, we find in Athens, Dionyiius,
Quadratus, Ariftides, Athenagoras ; and in
Alexandria, Dionyiius Clements, Ammoriius,
and Anatolius, to whom we may add Ori-
gen ; for" though his father was a Chriftian
martyr, he became^ without all controverfy,
the moft learned and able philofopher of his
age, by his education at Alexandria, in that
famous feminary of arts and fciences.
SECT. V.
I. The learned Pagans had means and opportunities of
informing themfeives of the truth of our Sayioui's hif-
tory.
II. From the proceedings,
III. The characters, fufferings,
IV. And miracles of the peifons who pub-imed it.
V. How thefe firft apofties perpetrated their tradition, by
ordaining perfons to fucceed them.
VI. How their fuccefTors in the three firft centuries pre-
ferved their tradition.
VII. That five generations might derive this tradition from
Chrift, to the end of the third century
VIII Four eminent Chrittians^ that delivered it down
fuccefllvely to the year of our Lord 254.
IX. The faith of the four above-mentioned perfons the
E
50 EVIDENCES OF THE
fame with that of the churches of the eaft, of the weft,
and of Egypt.
X. Another perfon added to them, who brings us to the
year 343* and that many other lifts might be added in
as direcT: and fhort a fucceffion.
XI. Why the tradition of the three iirft centuries, was
more authentic than that of any other age, proved from
the converfation of the primitive Chriftians
XII. From the manner of initiating men i-nto their reli-
gion.
XIII. From the ccrrefpondecce between the churches.
XIV. From the long lives of feveral of Chrift's difciples,
of which two are inftances.
j TT now therefore only remains to conli-
* J[ der, whether thefe learned men had
means and opportunities of informing them-
felves of the truth of our Saviour's hiftory ;
for unlefs this point can be made out, their
teflimonies will appear invalid, and their in-
quiries ineffectual.
II. As to this point, we muft confider, that
many thoufands had feen the tranfa&ions of
our Saviour in Judah j and that many hun-
dred thoufands had received an account of
them from the mouths of thole who were
actually eye-witnefles. I fliall only mention
among thefe eye-witnefles, the twelve apof-
tles, to whom we muft add St, Paul, who
had a particular call to this high oifice, tho*
many other difciples and followers of Chrift
had alfo their diare in the publifhing this
wonderful hiftory. We learn from the an-
cient records of Chriftianity, that many of
the apofties and difciples made it the exprefs
bufinefs of their lives, travelled into the re-
xnoteft parts of the world ? and in ail places
CHRISTIAN RELIGION. 51
gathered multitudes about them, to acquaint
them with the hiftory and doctrines of their
crucified Mailer. And indeed, were all chrif-
tian records of thefe proceedings intirely loft,
as many have been, the effect plainly evinces
the truth of them ; for how elfe, during the
apoftles* lives could Chriftianity have fpread
itfelf with fuch an amazing progrefs through
the feveral nations of the Roman empire ?
how could it fly like lightning, and carry
conviction with it from one end of the earth
to the other ?
III. Heathens therefore of every age, fex,
and quality, born in the moft different cli-
mates, and bred up under the moft different
inftitutions, when they faw men of plain
fenfe, without the hc3p of learning, armed
with patience and courage, inftead of wealth,
pomp, or power, expreiiing in their lives
thofe excellent doctrines of morality, which
they taught as delivered to them from our
Saviour, aver ing that they had feen his mira-
cles during his life, and converfed with him
after his, death ; when, I lay, they faw no
fuipieion of falihood, treachery, or worldly
intereft in their behaviour and converfation,
and that they fubmitted to the moft igno-
minious and cruel deaths, rather than retract
their teftimony ; or even be lilent in matters
which they were to publifli by our Saviour's
efpecial command, there was no reaion to
doubt of the veracity of thofe fads which
they related, or of the divine million in
which they were employed.
52 EVIDENCES OF THE
IV. But even thofe motives to faith in our
Saviour would not have been fuf&cient to
have brought about, in fo few years, fuch an
incredible number of converfions, had not
the apGilles been able to exhibit, ftill greater
proofs of the truths which they taught. A
few perfons of an odious and defpifed coun-
try could not have filled the world with be-
lievers, had they not fhown undoubted cre-
dentials from the divine perfon who fent them
cii fuch a meffage. Accordingly we are af-
fured that they were invefted with the pow-
er of working miracles, which was the inoft
fiiort and the moft convincing argument that
could be produced, and the only one that
was adapted to the reafon. of all mankind, to
the capacities of the wife and ignorant, could
overcome every cavil, and every prejudice.
Who would not believe that our Saviour heal-
ed the lick, and raifed the dead, when it was
publifhed by thofe who themfelves often did
the fame miracles, in their prefence, and in
his name ? Could' any reafon able perfon ima-
gine that God Almighty would arm men
with fuch powers to authorife a lie, and ef-
tabliih a religion in the world, which was dif-
pleafing to him, or that evil fpirits would
lend them fuch an effectual afliftance to beat
down vice and idolatry ?
V. When the apoftles had formed many af-
femblies in feveral parts of the Pagan world,
who gave credit to the glad tidings of the gof-
pel, that, upon their departure, the memory
of what they had related might not perifh a
CHRISTIAN RELIGION. 53
they appointed out of thefe new converts men
of the beft fenfe and of the moft unblemifhed
lives to prefide over thefe feveral afTemblies,
and to inculcate, without ceafing, what they
had heard from the mouths of thefe eye- wit-
nefles.
VI. Upon the death of any of thefe fub-
ftitutes to the apoftles and diiciples of Chrift,
his place was filled up with fome other perfoa
of eminence for his piety and learning, and
generally a member of the fame ckurch, who,
after his deceafe, was followed by another in.
the fame manner ; by which means the fuc-
ceffion was continued in an uninterrupted
line. Irenxus informs us, that every church
preferved a catalogue of its bifhops in the or-
der that they fucceeded one another, and (for
an example) produces the catalogue of thofe
who governed the church of Rome in that
character, which contains eight or nine per-
fons, though but at a very imall remove from
the times of the apoftles.
Indeed the lifts of biftiops, which are come
down to us in other churches, are generally-
filled with greater numbers than one would
expect. But the fucceflion was quick in the
three firft centuries, becaufe the bifliop very-
often ended in the martyr ; for when a perfe-
cution arofe in any place, the firft fury of it
fell upon this order of holy men, who abun-
dantly teftified, by their deaths and fufferings,
that they did not undertake thefes offices out
x>f any temporal views : that thy were fincere
and fatisfied in the belief of what they taught j
*
54 EVIDENCES OF THE
and that they firmly adhered to what they
had received from the apoftles, as laying down
their lives in the fame hope, and upon the
fame principles. None can be fuppofed fo ut-
terly regardlefs of their own happinefs as to
expire in torment, and hazard their eternity,
to fupport any fables and inventions of their
own, or any forgeries of their predeceffors,
who had prefided in the fame church, and
which might have been eafily detected by the
tradition of that particular church, as well as
by the concurring teftimony of others. To
this purpofe, I think it is very remarkable,
that there was not a finglernarty r amongthofe
many heretics who disagreed with the apof-
tolical church, and introduced feveral wild
and abfurd notions into the doctrines of chrif-
tianity. They durft not ftake their prefent
and future happinefs on their own chimerical
imaginations, and did not only fliun perfecu-
tion, but affirmed that it was unnecefiary for
their followers to bear their religion through
fuch fiery trials.
YIl. We may fairly reckon, that this firft
age of apoftles and difciples, with that fecond
generation of many who were their immedi-
ate converts, extended itfelf to the middle of
the fecond century ; and feveral of the third
generation from thefe laft mentioned, which
was, but the fifth from Chrift, continued to
the end of the third century. Did we know
the ages and numbers of the members in eve-
ry particular church which, was planted by
the apoftles, I doubt not but in moft of them
there might be found five perfons, who, in a
CHRISTIAN RELl&IQN.
continued feries, would reach; through thefe
three centuries of years, that is, till the 265th
from the death of our Saviour.
VIII. Among the accounts of thofe very
few out of innumerable multitudes, who had
embraced Chriftianity, tihstll fmgle out four
perfons eminent for their lives, their writings
and their fuflerings* that were fucceffively
contemporaries, and bring us down as far as
to the year of our Lord 254. St. John who
was the beloved diiciple, and converfed the
moft intimately with our Saviour, lived till
Anno Bom. 10O. TPolycarp, who was the
difciple of St. John, and had converged with?
others of the apoftles and difciples of our
Lord, lived till Anno Dom. 167, though his
life was fhortened by martyrdom. Irenasus,,
who was the difciple of Polycarp, and had
converfed with many of the immediate dif-
ciples of the apoftles, lived, at the loweft com-
putation of his age, till the year 202, when-
he was likewife cut off by martyrdom, in
which, year the great Origen was appointed
regent of the cathecatic fchool at Alexandria j
and as he was the miracle of that age, for in-
duftry y learning, and philofophy, he was look*
ed on as the champion of Ghriftianity, till
the year 254, when, if he did not fuffer mar-
tyrdom, as fome think he did, he was cer-
tainly actuated by the fpirit of it, as appears
in the whole eourfe of his life and writings ;.
nay, he had often been put to the torture^
and had undergone trials worfe than death*
As he eonverfed with the mod eminent Chri&
56 EVIDENCES OF THE
tians of his time in Egypt, and in the eaft ;
brought over multitudes both . from herefy
and heathanifm, left behind him feveral difci-
pies of great fame and learning, there is no
queftion but there were confiderable numbers
of thofe who knew him, and had been his
hearers, fcholars, or profelytes, that lived till
the end of the third century, and to the reign
of Conitantine the Great.
IX. It is evident to thofe who read the
lives and writings of Polycarp, Irenseus, and
Origen, that theie three fathers believed the
accounts which are given of our Saviour in
the four evangelifts, and had undoubted ar-
guments, that not only St. John, but many
others of our Saviour's difciples, publifhed
the fame accounts of him. To which we
mufl fubjoin this further remark, that what
was believed by thefe fathers on this fubjecl:,
was iikewife the belief of the main body of
Chriftians in thofe fucceifive ages when they
flourifhed ; fince Polycarp cannot but be look-
ed upon, if we coniider the refpecfc that was
paid him, as the reprefentative of the eailern
churches in this particular, Irenaeus of the
weftern upon the fame account, and Origen
of thofe eftabliftied in Egypt.
X. To thefe I might add Paul the famous
hermit, who retired from the Decian perfe-
cution five or fix years before Or igen's death,
and lived till the year 843. I have only dif-
covered one of thofe channels by which the
hiftory of our Saviour might be conveyed
pure and unadulterated through thofe fever-*
CHRISTIAN RELIGION* 57
al ages that produced thofe Pagan philofo-
phers, whofe teftimonies I make ufe of for
the truth of our Saviour's hiftory* Some
or other of thefe philofophers came into the
Chriftian faith during its infancy, in the fev-
eral periods of thefe three firft centuries,
when they had fuch means of informing thein-
frlves in all the particulars of our Saviour's
hiftory, I mult further add, though I have
here- only chofen this fingle link of martyrs,
I might find out others among thofe names
which are ftill extant, that delivered down
this account of our Saviour in a fucceflive tra-
dition, till the whole Roman empire became
Chriftians ; as there is no queftion but num-
lefs feries of witneiTes might follow one ano~
tlier in the fame order, and in as fhort a chain,
and that perhaps in every fingle church, had
the names and ages of the moft eminent prim-
ative- Chriftians been tranfmited to us with
the like certainty.
XL But to give this consideration more
force, we muft take notice, that the tradition
of the firft ages of Chriftianity had feveral
circumftances peculiar to it, which made it
more authentic than any other tradition in a-
ny other age of the world. The Chriftains,
who carried their religion thro 5 fo many gen-
eral and particular perfections, were inceflf-
antly comforting and fupporting one another,
with th ; e example- and hiftory of our Saviour
and his apoftles. It was the fubjectnot only
of their folemn afiemblies, but of their private
vifits and converfations. Our virgins, fays
5 8 EVIDENCES OF THE
Tatian, who lived in the fecond century,
" difcourfe over their diftaffs on divine fub-
jecls." Indeed, when religion was woven
into the civil government, and flourifhed
under the protection of the emperors, men's
thoughts and difcourfes were, as they are
now, full of fecular affairs ; but in the three
firft centuries of Chriftianity, men who em-
braced this religion, had given up all their
interefts in this world, and lived in a perpet-
ual preperation for the next, as not knowing
how foon they might be called to it ; fo that
they had little elfe to talk of, but the life and
doctrines of that divine perfon, which was
their hope, their encouragement, and glo-
ry. We cannot therefore imagine that there
was a fingle perfon arrived at any degree of
age or confideration, who had not heard
and repeated, above a thoufand times in his
life, all the particulars of our Saviour's birth,
life, death, refurreclion, and afcention.
XII. Efpecially if we confider that they
could not then be received as Chriftians
till they had undergone feveral examinations.
Perfons of riper years,who flocked daily into
the church during the three firft centuries,
were obliged topafs through many repeated
inftructions, and give aftricl account of their
proficiency, before they were admitted to
baptifm. And as for- thofe who were born
of Chriftian parents, and had been baptized
in their infancy, they were with the like care
prepared and difciplined for confirmation,
which they could not arrive at, till they were
CHRISTIAN RELIGION. 59
found, upon examination, to have made a
fufficient progreis in the knowledge of Chrif-
tianity.
XIII. We mult further obferve, that there
was not only in thofe times this religious con-
verfation among private Chriftians,but a con-
ftant correfponclence between the churches
that were eftablifhed by the apoftles or their
fucceffprs in the feverai parts of the world. If
any new doctrine was ftarted , or any faci report-
ed of our Saviour, a ftric~l enquiry was made a-
rnongthe churches,efpecially thofe planted by
the apoftles themfehes, whether they had re-
ceived any fuch doctrine or account of our Sa-
viour, from the mouths of the apoftles, or
the tradition of thofe Chriftians who had
preceded the prefent members of the church-
es which were thus confulted. By this
means, when any novelty was publifhed, it
was immediately detected and cenfured.
XIV. St. John, who lived fo many years
after our Saviour, was appealed to in thefe
emergencies as the living oracle of the
church 5 and as his oral teftimony lafted the
firft century, many have obferved, that, by a
particular providence of God, fever al of our
Saviour's difciples, and of the early converts
of his religion, lived to a very great age, that
they might perfonally convey the truth of
the gofpel to thofe times, which were very
remote from the firft publication of it. Of
thefe, beiides St. John, we have a remarkable
inftance in Simeon, who was one of the fev-
enty fent forth, by our Saviour, to publiih the
Go EVIDENCES OF THE
gofpel before his crucifixion, and a near kinf-
xnan of our Lord. This venerable perfon,
who had probably heard with his own ears
our Saviour's prophecy of the deftru&ion of
Jerufaleiri, prefided over the church eftablifh-
ed in that city, during the time of its mem-
orable liege, and drew his congregation out
of thofe dreadful and unparalelled calamities
which befel his countrymen, by following the
advice our Saviour had given, when they
dould fee Jerufalem encompaffed with armies,
and the Roman ftandards, or abomination of
defolation, fet up. He lived till the year of our
Lord 1O7, when he was martyred under 'the
emperor Trajan.
SECT. VI.
I. The tradition of the apoftles fecureJ "by other excel-
lent inllru&ions ;
II. But chiefly by the writings of the evangelifts.
III. The diligence of the difciplea and firft Chrillian con-
verts to fend abroad theie writings.
IV. That the written account of our Saviour was the
fame with that delivered by tradition ;
V- Proved from the reception of the gofpel by thofe
churches which were eftabliftied before it was written.
VI. From the uniformity of what was believed in the fev-
eral churches.
VII. From a remarkable paflage in Irenasus.
VIII. Records which are now loft of ufe to the three firft
centuries, for confirming the hiftory of our Saviour.
IX. Inftances of fuch records.
far we fee how the learned Pa-
. g ans might apprize themfelves, from
oral information, of the particulars of cur
CHRISTIAN RELIGION. 62
Saviour's hiory. They could hear, in eve-
ry church planted in every diftant part of the
earth, the account which was there received
and prefer ved among them, of the hiftoryof
our Saviour. They could learn the names,
and characters of thofe firft mifikmanes that
brought to them thefe accounts and the mir-
acles by which God Almighty attefted their
reports. But the apoftles and difciples of
Chrift, to preferve the hiftory of his life, and
to fecure their accounts of him from error
and oblivion, did not only fet afide certain
perfons for that purpofe, as has been already
{hewn, but appropriated certain days to the
commemoration of thofe facts which they
had related, concerning him. The firft day
of the week was in all its returns a perpetual
memorial of his refurreclion as the devotion-
al exercifes adapted to Friday and Saturday
were to denote to all ages that he was cruci-
fied on the one of thofe days and that he refl-
ed in the grave on the other. You may
apply the fame remark to feverai of the an-
nual feftivals inftituted by the apoilles them-
felves, or at furthered by their immediate
fucceiTors, in memory of the moft important
particulars in our Saviour's hiftory ; to which
we muft add the facraments inftituted by our
Lord himfelf, and many of thofe rites and
ceremonies which obtained in the mod early
times of the church. Thefe are to be regard-
ed as {landing marks of fuch facls as were
delivered by thofe \vlio were eye-witnefies to
them, and which were contrived with great
F
62 ' EVIDENCES OF THE
\vifdom to laft till time ihould be no more.
Thefe, \vithout any other means, might
have, in fome meaiure, conveyed to pofterity
the memory of feveral transactions in the
hiftory of our Saviour, as they were related
by his diiciples. At leafl, the reafon of thefe
mititutions, though they might be forgotten,
and obfcured by a long comic of years, could
not but be very well known by thofe who
lived in the three firft centuries ; and a means
of informing the inquifitive Pagans in the
truth of our Saviour's hiftory, that being the
view in which I am to confider them.
II. But leftfuch a tradition, though guard-
ed by fo many expedients, fhould wear out
by the length of time, the four evangelifts,
within above fifty, or, as Theodoret affirms,
thirty years after our Saviour's death, while
the memory of his actions was frefh among
them, coniigned to writing that hiftory,
Vvhich for fome years had been published
only by the mourns of the apoftles and dif-
cipies. The further corfideration of thefe
holy penmen will fail under another part of
this difcourfe.
III. It will be fufficient to obferve here,
that in the age which fucceeded the apofties,
many of their immediate difciples fent or car-
ried in perfon^the books of the four evangel-
ifts, which had been written by the apoftles,
or at lead approved by them, to moil of the
churches which they had planted in the dif-
ferent parts of the world. This was done
widi fo much diligence, that when Paatssnus,
CHRISTIAN R.ELIGION. 63
a man of great learning and piety, had trav-
elled into India for the propagation of Chrif-
lianity, about the year of cur Lord 200, he
found among that remote people the gofpel
of St. Matthew, which, upon his return from
that country, he brought with him to Alex-
andria. This gofpel is generally fuppofed to
have been left in thofe parts by St. Barthol-
omew, the apoftle of the Indies, who proba-
bly carried it with him, before the writings
of the three other evangelifts were published.
IV. That the hiftory of our Saviour as re-
corded by the evangelifts, was the fame with
that which had been before delivered by the
apoftles and difciples, will further appear in
the profecution of this difcourfe, and may be
gathered from the following confiderations.
V. Had thefe writings differed from the
fermons of the firft planters of Chriftianity,
either ia hiftory or doctrine, there is **o quei-
tion but they would have been rejected by
thofe churches which they had already form-
ed. But fb conilftent and uniform was the
relation of the apoilles, that thefe hiftories
appeared to be nothing eife but their tradi-
tion and oral attentions made fixed and per-
manent. Thus was the fame of our Saviour,
which in fo few years had gone through the
whole earth, confirmed and perpetuated by
fuch records as would preferve the tradition-
ary account of him to after ages, and rectify
it, if at any time, by pafiing through feveral
generations, it might drop any part that was
material, or contract any iking that was falfe
or fictitious.
64 EVIDENCES OF THE
VI. Accordingly we find the fame Jefus
Chrift, who was born of a virgin, who had
wrought many miracles in Paleftine, who
was crucified, rofe again, and afcended intc*
heaven : I fay, the fame Jefus Ghrift had been
preached, and was worfiiipped, in Germany,
France, Spain, and .Great Britain ; in Par-
thia, Media, Mefopotamia, Armenia, Phryg-
ia, Aiia, andPamphylia ; in Italy, Egypt, Af-
ric, and beyond Cyrene, India, and Periia ;
and, in lhart, in ail the iflands and provinces
that are vifited by the riling or the fetting
fun. The fame account of our Saviour's life
and doctrine was delivered by thoufands of
preachers, and believed in thoufands of places,
who all, as faft as it could be conveyed to
them, received the fame account in writing
from the four evangelifls.
VII. Irenseus to this purpofe very aptly re-
marks, ihat thofe barbarous nations, who in
his time were not poffeffed of the written gof-
pels, and had only learned the hiftory of our
Saviour from thofe who had converted them
to ChriiHanity before the gofpels were writ-
ten, had among them the fame accounts of
our Saviour which are to be met with in the
four evangelifls : an inconteftible proof of the
harmony and concurrence between the holy
fcripture and the tradition of the churches in
thole early times of Chriftianity.
VIII. Thus we fee what opportunities the
learned and inquiiitive Heathens had of in-
forming themfelves of the truth of our Sav
iour's hiftory during the three firft centuries a
CHRISTIAN RELIGION. 65
efpecially as they lay nearer one than another
to the fountain-head : beilde which, there
were many uncontroverted traditions, re-
cords of Chriftianity, and particular hiftories,
that then thew light into thcfe matters, but
are now entirely loft, by which, at that time,
any appearance of contradiction, of feeming
difficulties,' in the hiilory of the evangelids,
were fully cleared up and explained ; though
we meet with fewer appearances of this na-
ture in the hiftory of our Saviour, as related
by' the four e vangeiifts, than in the accounts
of any other perfon, published by fuch a num-
ber of different hiltorians, who liv.ed at fo
great a diftance from the prefent age.
IX, Among thofe records which are loft,
and were of great ufe to the primitive Chrift-
ians, is the letter to Tiberius, which I have al-
ready mentioned ; that of Marcus Aurelius,
which I mall take notice of hereafter ; the
writings of Hegefippus, who had drawn
down the hiftory of Chriftianity to his own
time, which was not beyond the middle of
the fecond century ; the genuine Sybilline
oracles, which, in the firft age of the church,
were eafily diftinguiftied from the fpurious :
the records preferved in particular churches,
with many others of the fame nature.
66 EVIDENCES OF THE
SECT. VII.
I. The light of miracles in thofe ages, a further confirma-
tion of Pagan philofophers in the Chriiiian faith.
II. The credibility of fuch miracles.
III. A particular inftance.
IV. Martyrdom, why confidered as a (landing miracle.
V. Primitive Chrifh'ans thought many of the martyrs were
Supported by a miraculous power.
V.I, Proved from the nature of their fufFerings.
VII. How martyrs further induced the Pagans to em-
. brace Chriflianity.
T ''"INHERE were other means which I find
J. had a great influence on the learned
of the three firft centuries* to create and con-
firm in them the belief of cur bleffed Sav-
iour's hiftory, which ought not to be pafled
over in iilerice. The firii was, the opportu-
nity they enjoyed of exaxning thofe miracles,
which were on feveral occaiions performed
by Chriftians, and appeared in the church,
more orlefs during thefe hrft ages of Chriflian-
ity. Thefe had great weight with the men
I am now '{peaking of, who, from learned
Pagans, became fathers of the church ; for
they frequently boa of them in their writ-
ings, as atteftatioris given by God himfelf to
tile truth of their religion.
II. At the fame time that thefe learned
men declare how difingenuous, bafe, and
wicked it would be, how much beneath the
dignity of philofophy, and contrary to the
precepts of Chriftianity, to utter falfehoods
or forgeries in the fupport of a caufe, though
never fo juft in itfelf, they confidently afiert
this miraculous power, which then
CHRISTIAN RELIGION. 67
In the church ; nay, tell us, that thenifelves
had been eye witneffes of it at feveral
times, and in feveral inftances ; nay, ap-
peal to the Heathens themfelves for the truth
of feveral facts they relate ; nay, challenge
them to be prefent at their aifemblies, and
fatisfy themfelves if they doubt of it ; nay,
we find that Pagan authors have in fome in-
flances confefled this miraculous power.
Ill, The letter of Marcus Aurelius, whofe
army was preferved by a refreihing fhower>
at the fame time that his .enemies were dif-
comfited by a ftorm of lightning, and which
the Heathen hiflorians themfelves allow to
have been fupernatural, and the effeci: of mag-
ic ; I fay, this letter, which afcribed this un-
expected aiiiftance to the prayers of the Ghrif-
tians, who then ferved in the army, would
have been thought an unquefdonable tefti-
mony of the miraculous power I am fpcaking
of, had it been ftiil preferved. It is fiuilcient
for me in this place to take notice, that this
was one of thofe miracles which had its in-
fluence on the learned converts, becaufe it is
related by Tertullian, and the very letter ap-
pealed to. When their learned men law
licknefs and frenzy cured, the dead raifed s
the oracles put to filence, the demons and e-
vil fpirits forced to confefs themfelves no
,gods, by perfons who only made ufe of pray-
er and adjurations in the name of their cru-
cified Saviour, how could they doubt of their
Saviour's power on the like occaiions, as re-
j>refented to them by the traditions of the
church, and the writings of the evangelifjts I
68 EVIDENCES OF THE
IV, Under this head, I cannot omit that
which appears to me a Pcanding miracle in
the three firfc centuries : I mean, that amaz-
ing and fupernatural- courage or pati.nce
which was ftiewn by innumerable multitudes
of martyrs, in thofe flow and painful torments
that were inflicted on them. I cannot con-
ceive a man placed in the burning iron chair
at Lyons, amid the infults and mockeries of
a crowded amphitheatre, and ilill keeping his
feat ; or itretched upon a gate of iron, over
coals of fire, and breathing out his Ibul a-
mong the exquifite fuiferings of fuch a tedi-
ous execution, rather than renounce his reli-
gion or blafpheme his Saviour. Such trials
feem to me above the ftrength of human ..na-
ture, able to overbear duty, reafon, faith, con-
viction, nay, and the moil abiblute certainty
of a future date. Humanity, unafiifted in. an
extraordinary manner, nruft have lhaken oiF
the prefent preffure, and have delivered iifelf
out of fucha dreadful diurefs 5 by any means
that could have been fuggeftecl by it. We
can eaiily imagine, that many perfons, in fo
good a caufe, might have laid down their
lives at the gibbet, the {take, or the block ;
but to expire leifurely among the moft ex-
qinfite tortures, when they might come out
of them, even by a mental refervation, or an :
hypocrify, which was not -without a poffibility
of being followed by repentance, and forgive-
nefs, has fomething in it fo far beyond .the
force and natural ilrength of mortals, that
one cannot but think there was fome mirac-
ulous power to fupport the .fufferer.
CHRISTIAN RELIGION. 69
V. We find the church of Smyrna, in that
admirable letter, which gives an account of
the death of Polycarp, their beloved bifhop,
mentioning the cruel torments of other early
martyrs for ChriiHanity, are of opinion that
our Saviour ftood by them in a vifion, and
perfonally coaverfed with them, to give them
ilrength and comfort during the bitternefs
of their long-continued agonies : and we have
the ftory of a young man, who 5 having fuffer-
ed many tortures, eicaped with life, and told
his fellow. Chriftians that the pain of them
had been rendered tolerable, by the prefence
of an angel who ftood by him, and wiped off
the tears and fweat which ran down his face
whilft he lay under his fufFerings. We are
aflured at leaft that the firft martyr for Chrif-
tianity was encouraged in his laft moments,
by a vifion of that divine perfon for whom
he fuffered, and into whole prefence he was.
then hailening.
VI. Let any man calmly lay his hand upon
his heart, and, after reading thefe terrible
conflicts in which the ancient martyrs and
confeffors were engaged, when they pailed
through fuch new inventions and varieties
of pain as tired their tormentors, and afk
himfelf, however zealous and fincere he is
in his religion, whether, under fuch acute and
lingering tortures, he could ftill have held faft
his integrity, and have profeffed his faith to
the laft, without a fuperriatural affiftance of
fome kind or other. For my part, when I
confider that it was not an unaccoun table ob
70 EVIDENCES OF THE
flincy in a fingle man, or in any particular
fet of men, in fome extraordinary juncture ;
but that there were multitudes of each feet,
of every age, of different countries and con-
ditions, who, for near 3OO years together,
made this glorious confeffion of their faith in
the mid ft of tortures, and in the hour of
death ; I muft conclude, that they were ei-
ther of another make from what men are at
prefent, or that they had iuch miraculous
fuppnrts as were peculiar to thofe times of
Chriftianity ; when without them the very
name of it might have been extinguifhed.
VII. It is certain that the deauis and fuf-
ferings of the primitive Ghriftains had a great
fliare in the converfion of thofe learned Pa-
gans who lived in the ages of persecution,
which, with fome intervals and abatements,
hfted near three hundred years after our Sa-
Tiour. Jaftin Martyr, Tertullian, Laclaruius,
Arnobius, and others, tell us, that this iirft of
all alarmed their curiolity, routed their atten-
tion, and made them ferioufly inquisitive in-
to the nature of that religion which could
endue the mind with fo much ftrength, and
overcome the fear of death, nay, raifed an
earneft defire of it though it appeared in all
its terrors. This they found had not been
effected by all the doctrines of thofe philofo-
phers whom they had thoroughly iludied,
and who had been labouring at this great
point. The fight of thefe dying and tor-
mented martyrs engaged them to fearch in-
to the hiftory and doctrines of him for whom
CHRISTIAN RELIGION. 71
they fufFered. The more they fearched, the
more they were convinced ; till their con-
viction grew fo ftrong, they themfelves. em-
braced the fame truths, and either actually
laid down their lives, or were always in
readinefs to do it, rather than depart from
them.
SECT. VIII. .
I. The completion of our Saviour's Prophecies confirm-
ed Pagans in their belief of the gofpei.
II. Origer.'s obfervation on our Saviour's difciples being
brought before kings and governors ;
III. On their being perfecuted for their religion ;
IV. On their preaching the gofpei to all nations.
V. On the deftru&ion of Jerufalem, and ruin of the Jew-
ifh cgconomy.
VI. Thefe arguments ilrengthened by what heS happen-
ed fince Origen's time.
fecond of thefe extraordinary
JL mean"., of great ufe to the learned
and inquifitive Pagans of the firft three cen-
turies, for evincing the truth pf the hiitory
of our Saviour, was the completion of fuch
prophecies as are recorded of him in the e-
vangelifts. They could not indeed form any
arguments from what he foretold, and was
fulfilled during his life, becaufe both the pro-
phecy and the completion were over before
they were publimed by the evangeliils ;
though as Origen obferves, what end could
there be in forging fome of thefe predic-
72 EVIDENCES OF THE
as that of St. Peter's denying his
Mafter, and all his difciples forfakiug him
in the greateft extremity, which reflects fo
much fhame on the great apoftle, and on
all his companions ? Nothing but a ftricl:
adherence to truth, and to matters of fact,
could have prompted the evangelifls to re-
late a circumftance fo difadvantageous to
their own reputation, as that father has well
obferved.
II. But to purfue his reflections on this
fubject : There are predictions of our Saviour
recorded by the evangelifts, which were not
completed till after their deaths, and had no
likelihood of being fo, when they were pro-
nounced by our bleffed Saviour. Such was
that wonderful notice he gave them, that
they mould be brought before governors,
and kings, for his ike, for a teftimony againft
them and the Gentiles. Mat. x. 28. with the
*
other like prophecies, by which he foretold
that his difciples were to be perfecuted. Is
there any other doctrine in the world, fays
this father, whofe followers are punrmed ?
can the enemies of Chrift fay, that he knew
his opinions were falfe and impious, and that
therefore he might well conjecture and foretel
what would be the treatment of thofe perfbns
who would embrace them ? Suppofing his
doctrines were really fuch, why fhould this
be the confequence ? What likelihood that
men Ciould be brought before kings and
governors for opinions and tenets of any
kind, when this never happened even to the
CHRISTIAN RELIGION. 73
Epicureans,, who * abfolutely denied a provi-
dence ; nor to the Peripatetics themfelves,
who laughed at the prayers and facrifices
which were made to the Divinity ? Are there
any but the Chriftians who, according to this
prediction of our Saviour, being brought be-
fore kings and governors for his fake, are
preffed to their lateft gafp of breath, by their
refpective judges, to renounce Chriftianity,
and to procure their liberty and reft; by of-
fering the fame facrifices, and taking the fame
oaths that others did ?
III. Confider the time when our Saviour
pronounced thofe words. Mat. x. 32. 33.
*' Whofoever fliall confefs me before men,
him will I confefs alfo before my Father who
is in heaven : but whofoever ihall deny me
before men, him will I alfo deny before my
Father who is in heaven." Had you heard
him fpeak after this manner, when as yet his
difciples were under no ruch trials, you would
certainly have faid within yourielr, if thefe
fpeeches of Jefus are true, and iT 5 according
to his prediction, governors and kings under-
take to ruin and deltroy thofe who {hall pro-
fefs themfelves his difciples, we will believe,
not only that he is a prophet, but that he has
received power from God fufilcient to pre-
ferve and propagate his religion ; and that
he would never talk in fuch a peremptory
and difcouraging manner, were lie not al-
fured that he was able to fubdue the moil .
powerful oppoiii-ion, that could be made a-
sjainft the faith and doctrine which he taught.
G
74 EVIDENCES OF THE
IV. Who is not ftruck with admiration,
when he reprefcnts to himfelfour Saviour at
that time foretelling, that his GofpcJ fliould be
preached in all the world, for a witnefs unto
all nations, or, as Origen, (who rather quotes
the fenfe than the words) to ferve for a con-
viction to kings, and people, when, at the
fame time, he finds that his Gofpel has ac-
cordingly been preached to Greeks and Bar-
barians, to the learned and to the ignorant,
and that there is no quality or condition of
life able to exempt men from fubmitting to
the doctrine of Chrift ? As for us, fays this
great author, in another part of his book a-
gainft Celius, " When we fee every day thofe
events exactly accomplifhed which our Sav-
iour foretold at fo great a diftance ; that his
Gofpel is preached in all the world, Mat.
xxiv. 14. that his difciples go and teach all
nations, Mat. xxvili. 1 9. and that thofe who
have received his doctrine, are brought for
his fake before governors, and before kings,
Mat. x. IS. we are filled wiih admiration,
and our faith in him is confirmed more and
more. What clearer and ftronger proofs
can Celfus aik for the truth of what he
fpoke ?"
V. Origen inflFis like wife with great
ftrength on that wonderful prediction of our
Saviour concerning the detraction of Jeru-
falem, pronounced at a time, as he obferves,
when there was no likelihood nor appearance
of it. This has been taken notice of, and in-
culcated by fo many others, that I Hull refer
CHRISTIAN RELIGION. 75
you to what this father has faid on the fub-
jecl in the firft book againft Celfus. And as
to the accomplifhment of this remarkable
prophecy, I fliall only obferve, that whoever
reads the account given us by Jofephus, with-
out knowing his character, and compares it
with what our Saviour foretold, would think
the hiftorian had been a Chriftian, and that
he had nothing elfe in view but to adjuil the
event to the prediction.
VI. I cannot quit this head without taking
notice, that Origen would ftill have triumph-
ed more in the foregoing arguments, had
he lived an age longer, to have feen the Ro-
man emperors, and all their governors and
provinces, fubmitting themfelves to the Chrif-
tian religion, and glorying in its profeiiion,
as fo many kings andfovereignsltill place their
relation to Chriil at the head of their titles.
How much greater confirmation of his
faith would he have received, had he feen
our Saviour's prophecy Hand good in the de-
ftrucYion of the temple, and the diifolution
of the Jewifh ceconomy, when Jews and Pa-
gans united all their endeavours, under Ju-
lian the apoftate, to baffle and faliify the pre-
diction ? The great preparations that were
made for rebuilding the temple, with the
hurricane, earthquake, and eruptions of fire,
that deftroyed the work, and terrified thofe
employed in the attempt from proceeding in
it, are related by many hiftorians of the fame
age, and the fubftance of the (lory teftified
both by Pagan and Jewifh writers, as Am-
76 EVIDENCES OF THE
mianus Marcellinus, and Zamath-David
The learned Chryftome, in a fermon againft
the Jews, tells them, this fact was then freftv
in the memories even- of their young men ;
that it happened but twenty years ago, and
that it was attefted by all the inhabitants of
Jsrufalem, where they might ftill fee the
marks of it in the rubifh of that work, from
which the Jews defifted in fo great a fright,
and which even Julian had not the courage
to carry on. This fact, which is in itfelf fa
miraculous, and fo indifputable, brought over
many of the Jews to Chriftianity, and fliows
us, that after our Saviour's prophecy againft
it, the temple could not be preferved from
the plow palling over it by all the care of Ti-
tus, who would fain have prevented its def
truclion, and that inilead of being re-edified
by Julian, all his endeavours towards it did
but ftill more literaly accomplifla our Sa-
viour's prediction, that not one ftone mould
be left upon another.
The ancient Chriftians were fo entirely
perfuaded of the force of our Saviour's pro-
phecy, and of the punifhment which the Jews
had drawn upon themfelves and upon their
children, for the treatment which the Mefli-
ah had received at their hands, that they did
not doubt but they would always remain an
abandoned and defpifed people, an -biffing
and an aftonimment, among the nations, as
they are to this day. In fhort that they had
loft their peculiarity of being God's people,
which was now transferred to the body of
CHRISTIAN RELIGION. , 77
Ghriftians, and which preferved the church
of Chrift among all the conflicts, difficulties,
and perfecutions, in which it was engaged,
as it had preferved the Jewifh government
and cecoiiomy for fo many ages, whilft it had
the fame truth and vital principle in it, not-
withftanding it was fo frequently in danger
of being utterly abolifhed and de.ftroyed.
Origen, in his fourth book againft Celfus,
mentioning their being caft out of Jerufalem,
the place to which their worfhip was annex-,
ed, deprived of their temple and facrifice,
their religious rites and folemnities, andfcat-
tered over the face of the earth, ventures to
affure them, with a face of confidence, that
they would never be re- eftablifhed fince they
had committed that horrid crime againft the
Saviour of the world. ' This was a bold af-
fertion in the good man, who knew how
this people had been fo wonderfully re-eftab-
Ihhed in former times, when they were al-
moft fwallowed up, and in the moft defperate
ftate of defolation, as in their deliverance out
of the Bibyloniih captivity, and the oppref-
fions of Antiochus Epiphanes. Nay, he knew
.that, within lefs than an hundred years before
his own time, the Jews had made fuch a pow-
erful effort for their re-eftablifliment under
Barchocap, in the reign of Adrian, as fhook
the whole Roman empire. But he founded
his opinion on a fure word of prophecy, and
on the punifliment they had fo juftly incur-
red ; and we find by a long experience of
1500 years, that he was not miftaken, nay,
''' " G2 ' '
EVIDENCES OF THE
that his opinion gathers ftrength daily, fiiice
the Jews are now at a greater diftance from
any probability of fuch a re-eftabliihinent than
they were when Origen wrote.
SECT. IX.
I. The iives of primitive Chriftians another means of
bringing learned Pagans into their religion.
H. The change and reformaiioa -of their manners.
II L This looked upon as fupernatural by the learned
Pagans.
IV. And flrengthened the accounts given of our Sav-
iour's life and hiftory.
V. The Jewifh prophecies of our Saviour an argument for
the Heathens' belief :
VI. Purfued ;
VII. Purfued.
T ^ Jr^HERE was one other means enjoyed
JL by the learned Pagans of the three firft
centuries, for fatisfying them in the truth of
our Saviour's hiftory which I might have
flung under one of the foregoing heads j but
as it is fo fhining a particular, and does fo
much honour to our religion, I fliall make a
diftinft article of it, and only confider it
with regard to the fubjeft I am upon : I
mean the lives and manners of thofe holy men
who believed in Chrift during the firft ages
of Chriftianity. I mould be thought to ad-
vance a paradox, fliould I affirm that there
were more Chriftians i the world during..
CHRISTIAN RELIGION. 79
thofe times of perfecution than there are at
prefentin thefe which we call the nourifliing
times of Chriftianity. But this will be found
an indifputable truth, if we form our calcu-
lation upon the opinions which prevailed in
thofe days, that every one who lives in the ha-
bitual practice of any voluntary fin actually
cuts himfelf off from the benefits andprofeffion
of Chriftianity, and whatever he may call him-
felf, is in reality no Chriftian, nor ought to
be efteerned as fuch.
II. In the time that we are now furveying,
the Chriftian religion fhewed its full force
and efficacy on the minds of men, and by
many examples demonilrated what great and
generous fouls it was capable of produc-
ing. It exalted and refined its profelytes,
to a very high degree of perfection, and
fet them far above the pleafures, and
even the pains, of this life. It ftrengthened
the infirmity, and broke the fiercencfs of hu-
man nature. It lifted up the minds of the
ignorant to the- knowledge and worfhip of
him that made them, and infpired the vicious
with a rational devotion, a ftricl: purity of
heart, and an unbounded love to their fellow-
creatures. In proportion as it fpread thro*
the world it feemed to change mankind into
another fpecies of beings. No fooner was a
convert initiated into it, but, by an eafy fig-
ure, Jie became a new man, and both a&ed
and looked upon himfelf as one regenerated
and born a fecoad time into another ftate of
exiftence.
So EVIDENCES OF THE
III. It is not my bufinefs to be more par-
ticular in the accounts of primitive Chriftian-
ky which have been exhibited. fo well by
others, but rather -to obferve, that the Pagan
converts, of whom I am now fpeaking, men-
tion this great reformation of thofe who had
been the greateft finners, with that fudden
and furpri&ng change which it made in the
lives of the moft profligate, as having fome-
thing in it fupernatural, miraculous, and
more than human. Origen reprefents this
power in the Chriftian religion, as no lefs
wonderful than that of curing the lame and
blind, or cleanfing the leper. Many others
reprefented it in the fame light, and looked
upon it as an argument, that there was a cer-
tain divinity in that religion which ihowed
itfelf in men ftrange and glorious effects.
IV. This therefore was a great means not
only of recommending Chriftianity to hon-
eft and learned Heathens, but of confirming
them in the belief of our Saviour's hiftory,
when they faw multitudes of virtuous men
daily forming themfelves upon his example,
animated by his precepts, and actuated by
that Spirit which he had promifed to fend a-
mong his difciples.
V. But I find no argument made a Wrong-
er impreffion on the minds of thefe eminent
Pagan converts, for flrengeiuhing their faith
in the hiftory of our Saviour, than the pre-
dictions relating to him in thofe old prophetic
writings, which were depofited among the
iiands of the greateil enemies to Chrijftianity,
CHRISTIAN RELIGION. 8*
and owned by them to have been extant
many ages before his appearance. The learn-
ed Heathen converts were aftoniihed to fee
the whole hiftory of their Saviour's life pub-
liflied before he was born, and to find that
the evangelifts and prophets, in their ac-
counts of the Mefiiah, differed only in point
of time ; the one foretelling what fhould hap-
pen to him, and the other defer ib ing thofe
very particulars as what had actually hap-
pened. This our Saviour himfelf was pleaf-
ed to make ufe of as the ftrongeft argument
of his being the promifed Mefliah, and with-
out it would hardly have reconciled his dif-
ciples to the ignominy of his death, as in that
remarkable paflage which mentions his cpn-
verfation with the two difciples on the day
of his refurredtion. St. Luke xxiv. 13. ta
the end. .-*
VI. The Heathen converts, after having
travelled through all human learning, and
fortified their minds with the knowledge -of
arts and fciences, were particularly qualified
to examine thefe prophecies wit> great care
and impartiality, and without prejudice or
prepoffeliion. If the Jews, on the one fide,
put an unnatural interpretation on thefe pro-
phecies, to evade the force of them in their
controversies with the Chriitians ; or if the
Chriftians, on the other fide, overftramed
feveral paflages in their applications of them,
as it often happens among men of the beft
uriderftanding, when their minds are heated
with any confideration that bears a more than
2 EVIDENCES OF THE Sec.
ordinary weight with it ; the learned Heath-
ens may be looked upon as neuters in the
matter, when all thefe prophecies were new
to them, and their education had left the in-
terpretation of them free and indifferent.
Beftdes, thefe learned men among the primi-
tive Chriftians, knew how the Jews, who
had preceded our Saviour, interpreted thefe
predictions, and the feveral marks by which
'they acknowledged the Mefliah would be dif-
covered, and how thole of the Jewifh doctors,
who fucceeded him, had deviated from the
interpretations and doctrines of their forefa-
thers, onpurpofe to ftifle their own con victionc
VII. This fet of arguments had therefore
an. invincible force with thofe Pagan philofo-
phers who became Chriftians, as we find in
inoft of their writings. They could not dif-
believe our Saviour's hiftory, which fo exact-
ly agreed with every thing that had been
written of him many ages before his birth,
nor doubt of thofe circumftances being ful-
filed in him, which could not be true of any
perfon that Jived in the world befides himfelf.
This wrought the greateft confufion in the
unbelieving Jews, and the greateft conviction
in the Gentiles, who every where {peak with
aftoniftiment of thefe truths they met with
in this new magazine of learning which was
opened to them, and carry the point fo far
as to think whatever excellent doctrine they
had met with among Pagan writers had been
flolen from their conversation with the Jews,
or from the perufal of thefe writings which
they had in their cuftody.
ADDITIONAL
DISCOURSES.
SECT. I.
OF GOD AND HIS ATTRIBUTES.
<j)ui tntire et terras variifque mundum
"Temperat hyr'is :
Unde nil majua generatur tpfo t
Wee vigel qiticquamjtmile ant fecundum.
Hor. OcL 12. Lib. I. V. 15.
Who guides below, r<nd rules above,
The great D.fpofer and the mighty King :
Than he none greater, next him none,
That can be, is or was ;
Supreme -he fingiy fills the throne. CREECH.
, being afked by Dionyiius the
tyrant what God was, defired a day's time
to confider of it before he made his reply.
When the day was expired, he defired two
days ; and afterwards, inftead of returning
his anfwer, demanded ftill double time to
confider of it. This great poet and philofo-
pher, the more he contemplated the nature
of the Deity, foundthat he waded but the more
out of his depth ; and that he loft himfeJf in
the thought, inftead of finding an end of it.
If we confider the idea which wife men, by
the light of reafon, have framed of the Di-
vine Being, it amounts to this : that he has in
OP GOD AND HIS ATTRIBUTES.
him all the perfection of a fpiritual nature ;
and fince we have no notion of any kind of
fpiritual perfection but what we -difcover in
our own fouls, we join infinitude to each kind
of thefe perfections, and what is a faculty, in
a human foul, becomes an attribute in God.
We exift in place and time, the Divine Be-
ing fills the immenfity of fpace with his pref-
ence, and inhabits eternity. We are pof-
fefied of a little power and a little knowl-
edge, the Divine Being is almighty and om-
nicient. In fiiort, by adding infinity to any
kind of perfection we enjoy, and by joining
all thefe different kinds of perfections in one
being, we form our idea of the great Sove-
reign of nature.
Though every one who thinks muft have
made this observation, I {hail produce Mr.
Locke's authority to the fame purpoie, out
of his effay en human underftanding. u If
we examine the idea we have of the incom-
prehenfible Supreme Being, we {hall find,
that we come by it the fame way ; and that
the complex ideas we have both of God and
feparate fpirits.are made up of the fimple ideas
we receive from reflection : v, g. from having,
by what we experience in ourfelves, got the i-
deas of exiilence amd duration, of knowledge
and po\ver, ot pleafure and happinefs, and of
feveral other qualities and powers, which it
is better to have, than to be without ; when
we would frame an idea the moft fuitable we
can to the Supreme Being, we enlarge every
one of thefe with our idea of infinity : and
OF GOD, AND HIS ATTRIBUTES. 85
fo, putting them together, make our complex
idea of God."
It is not impofiible that there may be ma-
ny kinds of Spiritual perfection, beiides thofe
which are lodged in an human foul ; but .it.
is impofiible that we fhould have ideas o
any kinds of perfection, except thofe of
which we have fome fmali rays and fhort
imperfect flrokes in ourfelves. It would be
therefore a very high prefumption to deter-
mine whether the Supreme Being has not
many more attributes than thofe which enter
into our conceptions of him. This is ceix
tain, that if there be any kind of fpirituat per-
fection which is not marked out in an hu-
man foul, it belongs, in its fullnefs, to ti;e
Divine Nature.
Several eminent philofophers have imagin.- 1
ed that the foul, in her feparate -ftate, may
have new faculties fpringing up in her, which
Hie is not capable of exerting during her prei--
ent union with the body ; and whether thefe
faculties may not correfpond with other attri-*
butes in the Divine Nature, and open to u
hereafter new matter of woodier and adora^,
tion, we are altogether ignorant. Tlii?, as I
have faid before, we ought to acquieice in, ;
that the Sovereign Being, the great author
of nature, has in him all poiiible perfection,
as well in kind as in degree ; to fpe.ak accord*
ing to our methods of conceiving. .- I hall
only add under this head, that when.-, we-
have raifed our notion of this infinite Being
as high as it is pofiible for the mind of man to
H
86 OF GOD, AND
go, it will fall infinitely fhort of what he, re-
ally is. There is no end of his greatnefs 5
the moft exalted creature he has made, is on-
ly capable of adoring it, none but himfelf
-can comprehend it.
The advice of the fon of Sirach is very
juft and fublime in this light. " By his word
all things coniHL We may fpeak much, and
yet come fhort: wherefore in fum, he is all.
How fliall we be able to magnify him ? For he
is great above all his works. The Lord is ter-
rible and very great ; and marvellous in his
power; When you glorify the Lord, exalt
him as much as you can ; for even yet will
he far exceed. And, when you exalt him,
put fourth all your ftrength, and be not w.ea-
ry ; for you can never go far enough. Who
hath feen him, that he might tell us ? and
who can magnify him as he is ? There are
yet hid greater things than thefe be, for we
Lave feen but a few of his works."
I have here only confidered the Supreme
Being by the light of reafon and philcfophy.
If we would fee him in all the wonders of his
mercy, we muft have recourfe to revelation,
which reprefents him to us, not only as in-
finitely great and glorious, but as infinitely
good and juft in his difpenfations towards
men- But as this is a theory which falls
under every one's confideration, though
indeed it can never be fufficiently confidered,
I fli all here only take notice of that habitual
worfhip and veneration which we ought to
pay to this Almighty Being, We fhouid of-
HIS ATTRIBUTES. 87
ten refrefhour minds with the thought of him
and annihilate ourfelves before him in the
contemplation of our own worthleflhefs, and
of his tranfcendent excellency and perfection.
This would imprint in our minds fuch a con-
ftant and uninterrupted awe and veneration
as that which I am here recommending, and
which is in reality a kind of inceffant prayer,
and reafonable humiliation of the foul before
him who made it.
This would effectually kill in us all the lit-
tle feeds of pride, vanity, and feif-conceit,
which are apt to moot up in the minds of
fuch whofe thoughts turn more on thofe
comparative advantages which they enjoy o-
ver fome of their fellow-creatures, than on
that infinite diftance which is placed between
them and the fupreme model of all perfec-
tion. It would likewife quicken our deiire*
and endeavours of uniting ourfelves to him
by all the acts of religion and virtue.
Such an habitual homage to the Supreme
Being would, in 3 particular manner, banifii
from among us that prevailing impiety of
ufing his name on the moft trivial occaiions.
I find the following paffage in an excellent
fermon, preached at the funeral of a gentle-
man, who was an honour to his country, and
a more diligent as well as fuccefsful inquirer
into the works of nature than any other our
nation has ever produced. " He had the
profoundeft veneration for the great God of
heaven and earth that I have ever pbferved
in any perfon. The very name of God was
never mentioned by him without a paufe,
88 OF GOD, ANI*
and a vifible flop in his difcourfe , In which,
one that knew him moft particularly above
twenty years, has told me, that he was fo
exad, that he does not remember to have
obferved him once to fail in it."
Every one kno*vs the veneration which
\vas paid by the Jews to a name fo great, won-
derful, and holy. They would not let it enter
even in their religious difcourfes. What can
we then think of thofe who make ufe of fo
tremendous a name in the ordinary expref-
iioas of their anger, mirth* and moft imper-
tinent pafllons ? of thofe who admit it into
the moft familiar queftions and aflertionSj lu-
dicrous plirafes, and works of humour ? not
to mention thofe who violate it by folemri
perjuries. It would be an affront to reafon
to endeavour to fet forth the horror and
profanenefs of fuch a practice. The very
mention of it expofes it fufiiciently to thofe
in whom the light of nature, not to fay re-
ligion, is not utterly extinguished. O.
Devm namque ire per omnes . '
Terrafque, traBufqus marts, calumqus profundum.
Virg. Georg. 4. ver. 221.
Tor God the whole created rnafs inipires ;
Through heaven, and earth, and ocean's depths he throws
Mis influence round, and kindles as he goes.
DRYDEK.
I WAS yefterday, about fun-fet, walking in
the open field, till the night infeniibly fell
upon me. I at firft amufed myfelf with all
HIS ATTRIBUTES. 89
the riehnefs and variety of colours which ap-
peared in the weftern part of the heaven : in
proportion as they faded away and went out,
leveral ftars and planets 'appeared one after:
another, till the whole firmament was in a
glow. The bluenefs of aether was exceeding-
ly heightened and enlivened by the feafon of
the year, and by the rays of all thofe lumin-
aries that palled through it. The Galaxy
appeared in its moil beautiful white. To
complete the fcene, the full moon rofe at
length in that clouded majeity, which Mil-
ton takes notice of, and opened to the eye a
new picture of nature, which was more fine-
ly fhaded and difpofed among fofter light
than that which the fun had before difcover-
ed to us.
As I was furveying the moon walking in
her brightnefs, and taking her progrefs among
the con ftellat ions, a thought rofe in me,
which I believe very often perplexes and di
turbs men of ferious and contemplative na-
tures. David himfelf fell into it in that re-
flection : " When I coniider thy heavens, the
work of thy fingers, the moon and the ftars
which thou haft ordained, what is man, that
thou art mindful of him ? and the fon of
man, that thou vifiteft him ?" In the fame
manner, when I confidered that infinite hoft
of ftars, or, to fpeak more philofophically, of
funs, which were then mining upon me* with
thofe innumerable fets of planets or worlds
which were moving round their refpec"Hye
funs : when I ftili enlarged the idea, and fup-
H 2 '
90 OF GOD, AND
pofed another heaven of funs and worlds rif-
ing ftill above this which we difcovered, and
thefe ftill enlightened by a fuperior firma-
ment of luminaries, which are planted at fo
great a diftancej that they may appear to the
inhabitants of the former as the ftars do to
us : in ftiort, while I purfued this thought, I
could not but reflect on that little infignifi-
cant figure which I myfelf bore amidft the
immenfity of God's works.
Were the fun, which enlightens this part
of the creation, with all the hoft of the plan-
etary worlds that move about him, utterly
extinguifhed and annihilated, they would
not be miffed more than a grain of fand up-
on the fea-fliore. The fpace they poflefs is fo
exceedingly little in compafifon of the
whole, that it would fcarce make a blank in
the creation. The chafm would be imper-
ceptible to any eye that could take in the
whole com pafs of nature, and pafs from one
end of the creation to the other ; and it is,
poiTible there may be fuch a fenfe in our-
felves hereafter, or in creatures which are
at prefent more exalted than ourfelves. .We
fee many ftars, by the help of giaffes, which
vve cannot "difcbvgr with our naked eyes : and
the fih'er our telefcopes are, the more, ftill,.
are our difcoveries. Huygenius carries this
thought fo far, that he does not think it im-
poffible there may bs ftars whofe light has
iiot yet travelled down to us fince their firft
creation. There is no queftiori but the uni-
verfe has certain bounds fet to it : bu.twh.ei3L
HIS ATTRIBUTES. 91
weconfider that it is the work of infinite
power, prompted by infinite 0-oodnefs. with
an infinite', (pace to exert itfeif in, how can
our imagination fet any bounds to it ?
To return therefore to my firft thought, I
could not but look upon-myfelf with fscret
horror, as a being that was not worth the
fmalleft regard of one who had fo great a
work under his care and fuperin tendency.
I was afraid of being overlooked amidft the
immenfity of nature, and loft among that in-
finite variety of creatures, which, in allprofo.
ability, f warms through all thefe immeafura-
ble regions of matter.
In order to recover myfelf from this mor-
tifying thought, I confidered it took its rife
from thofe narrow conceptions which we are
apt to entertain of the divine nature. We
ourfelves cannot attend to manv different ob-
jech at the fame time. If we are careful to
infpect fo me things, we muft of courfe neg-
left others. This imperfection which we
obferve in ourfelves is an imperfection
that cleaves in fome degree to creatures of
the higheft capacities, as they are creatures,
that is, beings of finite and limited natures.
The prefsnce of every created being is con-
fined to a certain meafure of fpace, and eon-
fequently his obfervation is flinted to a cer-
tain number of objects. The fphere in
which we move, and aft, and underftand, is
of a wider circumference to one creature than
another, according as we rife one above an-
other in the fcale of exiftence* But the wi-
92 OF GOD, AND
deft of thefe our fpheres has its circumfer-
ence. When therefore -we reflect on the di-
vine nature, we are io.ufed and accuftomed
to this imperfection in ourfelves, that We can-
not forbear, in fotne meafure, afcribing it to
him in whom there is no fhadow of imper-
fection. Our reafon indeed affures us, that
his attributes are infinite ; but the poornefs
of our conception is fuch that it cannot for-
bear fetting bounds to every thing it con-
templates, till our reafon comes again to our
fuccour, and throws down all fhofe little pre-
judices which arife in us unawares, and are
natural to the mind of man.
We fhall therefore utterly extinguifh this
melancholy thought of our being overlooked
by our Maker in the multiplicity of his
works, and the infinity of thofe objects a-
mong which he fee ins to be inceffantly em-
ployed, if we confider, in the firft place, that
he is ornniprefent : and in the fecond, that he
is omnifcient.
If we confider him in his omnipreience,
his being pafles through, actuates and fup-
ports the whole frame of nature. His crea-
tion, and every part of it, is full of him.
There is nothing he has made that is either
fo diftant, fo little, or fo inconfiderable, which
he does not effentially inhabit. His fubftance
is within the fubftance of every being, whe-
ther material or immaterial, and as intimate-
ly prefent to it as that being is to itfelf. It
would be an imperfection in him, were he a-
ble to remove out of one place into another.
HIS ATTRIBUTES. 93
r to withdraw himfelf from any thing he
has created 1 , or from any part of that fpace
which is diffufed and fpread abroad to infini-
ty. In fhort, to fpeak of him in the language
of the old philofopher, he is a Being whofe
centre is every where and his circumference
no where.
In the fecond place, he is omnifeient as
well as omniprefent.. His omnifcienee in-
deed neceffarily and naturally flows from his
omniprefence ; he cannot but be confcious of
every motion that arifes in the whole materi-
al world, which he thus effentially pervades,
and of every thought that is ftirring in the
intellectual world, to every part of which he
is thus intimately united. Several mofalifts
have confidered the creation as the temple of
God, which he has built with his own hands,
and which is filled with his prefence. O-
thers have confidered infinite fpace as the re-
ceptacle, or rather the habitation of the Al-
mighty. But the nobleft and moft exalted
way of confidering this infinite fpace, is that
of Sir Ifaac Newton, who calls it the eenfori-
um of the Godhead. Brutes and men have
their cenforioia or little cenforiums by which
they apprehend the prefence, and perceive
the actions of a few objects that lis contigu-
ous to them. Their knowledge and obier-
vation turns within a very narrow circle.
But as God Almighty cannot but perceive ,
and know every thing in which he refides,
infinite fpace gives room to infinite knowl-
edge, and is as it were an organ to omni
cience.
94 OF GOD, AND
Were the foul feparate from the body, and
with one glance of thought (hould ftart be-
yond the bounds of the creation, fhould it
for millions of years continue its progrefs
through infinite fpace with the fame activity,
it would flill find itfelf within the embrace
of its creator, and encompafled round with
the immenfity of the Godhead. While we
are in the body, he is not lefs prefent with us
becaufe he is concealed from us.- " O that I
knew where I might find him !"- fays Job.
" Behold, I go forward, but he is not there ;
and backward, but I cannot perceive him ; on
the left hand, where he does work, but I can-
not behold him ; he hideth himfelf on the
right hand that I cannot fee him." In fliort,
reafon, as well as revelation, allures us that he
cannot be abfent from us notwithftanding he
is undifcovered by us.
In this confideration of God Almighty's
omniprcfence and omnifcience, every uncom-
fortable thought vanifiies. He cannot but
regard every thing that has being, efpecially
fuch of his creatures who fear they are not
regarded by him. He is privy to all their
thoughts, and to that anxiety of heart in par-
ticular, which is apt to trouble them on this
occaiion : for as it is impoffible he fliould o-
verlook any of his creatures, fo we may be
confident that he regards, with an eye of
mercy, thofe who endeavour to recommend
themfelves to his notice, and, in an unfeigned
humility of heart, think themfelves unwor-
thy that he fliould be mindful of them.
HIS ATTRIBUTES. 95
Calum quid qu&rimus ultra ? Luc. lib. ix.
Than heav'n what further can we feek ?
IN your paper of Friday the 9th inftant you
had occafion to confider the ubiquity of the
Godhead, and at the fame time to fliew,
that as he is prefent to every thing, he cannot
but be attentive to every thing, and privy
to all the modes and parts of its exitlence ;
or, in other words, that his omnifcience and
OTiniprefence are co-exiftent, and run togeth-
er through the whole infinitude of fpace.
This confederation might furniih us with
many incentives to devotion, and motives to
morality ; but as this fubject has been hand-
led by feveral excellent writers, I {hall con-
fider it in a light wherein I have not fesn it
placed by others.
Firft, How difconfolate is the condition of
an intellectual being, who is thus prefent
with his Maker, but at the fame time receives
no extraordinary benefit or advantage from
this his prefence !
Secondly, How deplorable is the condition
of an intellectual being, who feels no other
effects from this his prefence but fuch as pro-
ceed from divine wrath and indignation !
.Thirdly, How happy is the condition of
that intellectual being, who is fenfibie of his
Maker's prefence from the iecret effects of
his mercy and loving kindnefs !
Firft, How difconfolate is the condition of
an intellectual being who is thus prefent with
his Maker, but at the fame time receives no
$6 OF GOD, AND
extraordinary benefit or advantage from tkis
his prefence ! Every particle of matter is ac-
tuated by this Almighty Being which paffes
through it. The heavens and the earth, the
fears and planets, move and gravitate by vir-
tue of this great principle within them. All
the dead parts of nature are invigourated by
the prefence of their creator, and made capa-
ble of exerting their refpedive qualities.
The feveral inftincts in the brute creation,
do likewife operate and work towards the
Several ends which are agreeable to them by
this divine energy. Man only, who does not
co-operate with this Holy Spirit, and is unat-
tentive to his preTence, receives none of thofe
advantages from it, which are perfpeclive of
his nature, and neceffary to his well being-
The divinity is with him, and in him, and
every where about him, but of no advantage
to him* It is the fame thing to a man with-
out religion, as if there were no God in the
I * * v
world. It is indeed impoflible for an infinite
Being to remove himfelf from any of his crea-
tures, but though he cannot withdraw his
efience from us which would argue an im-
perfection in him, he can withdraw from
us all the joys and confolations of it. His
prefence may perhaps be necefiary to fupport
us in our exiftence but he may leave this our
exiftence to itfelf, with regard to its happi-
nefs or mifery. For, in this fenfe he may
caft us away from his prefence, and take his
Holy Spirit from us. This {Ingle confidera-
tion one would think fuiilcient to make us o-
HIS ATTRIBUTES. 97
pen our hearts to all thofe infufions of joy and
gladnefs which are fo near at hand, and rea-
dy to be poured in upon us ; efpecially when
we confider, fecondly^ The deplorable condi-
tion of an intellectual being who feels no o-
ther effects from his Maker's prefence, but
fuch as proceed from divine wrath and in-,
dignation !
We may afTure ourfelves, that the great
Author of nature will not always be as one,
who is indifferent to any of his creatures.
Thofe who will not feel him in his love, will
3>e fure at length to feel him in his difpleaf-
.ure. And how dreadful is the condition of
that creature, who is only fenlible of the be-
ing of his Creator, by what he fuiFers from
him ! He is as efTentially prefent in hell as in
heaven, but the inhabitants of the former
place behold him only in his wrath, and
ihrink within the flames to conceal thern-
felves from him. It is not in the power of
imagination to conceive the fearful effects of
omnipotence incenfed.
But I fhall only confider the wretchednefs
.of an intellectual being, who, in this life,
lies under the difpleafure of him, that, at all
times, and in all places, is intimately united
with him. Fie is able to difquiet the foul,
and vex it in all its faculties. He can hin-
der any of the greateft comforts of life from
refrefhing us, and give an edge to every one
of its flighteft calamities. Who then can
bear the thought of bein^ an cut-call from
o o
his prefence, that Is, from the comforts of it,
I
8 OF GOD, AND
or feeling it only in its terrors ? How pa-
thetic is that expoftulation of Job, when, for
the trial of his patience, he was made to look
upon himfelf in this deplorable condition !
*' Why haft thou fet me as a mark againft
thee, fo that I am become a burden to my-
felf ?" But, thirdly, how happy is the condi-
tion of that intellectual being, who is fenfible
of his Maker's prefence from the fecret ef-
fects of his mercy and loving-kindnefs !
The bleffed in heaven behold him face to
face ; that is, are as fenfible of his prefence as
we are of the prefence of any perfon whom
\ve look upon with our eyes. There is
doubtlefs a faculty in fpirits by which they
apprehend one another, as our fenfes do ma-
terial objects 5 and there is no queftion but our
fouls, when they are difembodied or placed
In glorified bodies, will, by this faculty in
whatever part of fpace they reficie 5 be always
fenfible of the divine prefence. We who
have this veil of flefii {landing between us
and the world of fpirits, muft be content to
know that the fpirit of God is prefent with
us, by the effects which he produccth in us.
Our outward fenies are toogrofs to apprehend
him ; we may however tafte and fee how
gracious he is, by his influence upon our
minds, by thofe virtuous thoughts he awak-
ens in us, by thofe fecret comforts and re-
frefhments which he conveys into our fouls,
and by thufe ravifhing joys and inward fatis-
factions,- which are perpetually fpringing up,
and diffufing themfelvcs among all the
HIS ATTRIBUTES. 99
thoughts of good men. He is lodged in our
very efTence, and is as a foul within the foulj
to irradiate its underftanding, to rectify its
will, purify its paffions, and enliven all the
powers of man. How happy therefore is an,
intellectual being, who, by prayer and medi-
tation, by virtue and good works, opens this
communication between God and his own
foul ! Though the whole creation frowns UD-
\.j
on him, and all nature looks black upon him,
he has light and fupport within hirn 9 that are
able to cheer his mind and bear him up in th j
midil of all thofe horrors which encompaG
him. He knows that his helper is at hand,
and is always nearer to him than any thing
elfe can be, which is capable of annoying or
terrifying him. In the midil of calumny or
contempt, he attends to that Being who whif-
pers better things within his foul, and whom
he looks upon as his defender, his glory and
the lifter up of his head. In his deepeit foil-
tude and retirement, he knows that he is irt
company with the greateft of Beings ; and
perceives within himfelf fuch real fenfatioru
of his prefence, as are more delightful than
any thing that can be mei with in the con-
verlation of his creatures. Even in the hour
of death he confiders the pains of his diiiblu-.
tion to be nothing elfe but the breaking
down of that partition, which ftands betwixt
his foul, and the light of that B?ing, who is
always prefent with him, and is about to man-
ifeft itfelf to him in fulnefs of joy.
If we would bs thus happy, and thus fen-
ice OF GOD, AN1>
iible of our Maker's prefence from the fecret
effects of his mercy and goodnefs, we mud
keep fuch a watch over all our thoughts, that,
in" the language of the fcripture, his foul may-
have pleafure in us. We muft take care not
A
to grieve his Holy Spirit, and endeavour to
make the meditations of our hearts always
acceptable in his fight, that he may delight
thus to refide and dwell in us. The light of
nature could direct Seneca to this doctrine in
a very remarkable paiage among his epiftles ;
Sacer ineft in nobis Jpiriius honor mn malorumque
cuftos, et obfervator, et cguem admodum nos ilium
tra&amus 9 ita et 'die nos. e " There is a holy
fpirit refiding in us, who watch t-s and ob-
fe rye's both good and evil men, and will treat
us after the fame manner that we treat him.' 1 "
But I (hall conclude this difcourfe with thofe
more eniphatical words in divine revelation,
64 If a man love me ; he will keep my words,
and my father will iove him, and we will
come unto him, and make our abode with
him,"
.....S7 <y<?r&> audacia deter,
Non Vietnam magru d:xi/Je paJat'tJ c<s-t.
Ov. Met. Lib. I. Ver. 175.
This place, the. brig hteil man flan of the
I'll call the palace of the Deity.
SIR,,
I CONSIDERED in my two laft letters
that awful and tremendous fubject, the ubiq-
uity or omniprefence of the Divine Being. I
have fliewn that he is equally prefent in all
places throughout the whole extent of infinkr
fpace. This doctrine is fo agreeable to rea-
fon, that we meet with it hi the writings of
the enlightened Heathens, as I might fhow at
large, were it not already done by other
hands. But though the Deity be thus eiTen-
tially prefent through all the immenfity of
fpace, there is one part of it in which he dif-
covers himfelf in a moft tranfcendent and vif-
able glory. This is that place which is mar-
ked out in icripture under the different ap-
pellations of paradife, the third heaven, ths
throne of God, and the habitation of his glo-
ry. It is here where the glorified body of
our Saviour relides, and where all the celefti*
al hierarchies and the innumerable hoft of an-
gels are repreented as perpetually furround-
ing the feat q God with hallelujah* and
hymns of praife. This is that prefence o
God which fome of the divines call his glori-
ous and others his majeftic prtlence. He is:
indeed as effentially prefent in all other places
as in this y but it is here where he relides ia ^
12
iQ2 OF GOD, AND
fenfible magnificence, and in the midft of
thofe fplendors which can affect the imagina
tioh of created beings.
It is very remarkable that this opinion of
G.od Almighty's prefence in heaven, whether
difcovered by the light of nature, or by a gen-
eral tradition from our firft parents, prevails
among all the nations of the world, whatfo-
ever different notions they entertain of the
Godhead. If you look into Homer, who is
the mofl ancient of the Greek writers, yoit
fee the fupreme power feated in the heavens*
and encompaffed with inferior deities, among
whom the mufes are reprefented as iinging
iriceffantly about his throne. Who does not
fee here the main ftrokes and out lines of this,
great truth we are fpeaking of ? The fame
doclrine is fbadowed out in many other Hea?
then authors, though at the fame time, like
feverai other revealed truths, dafhed and a-
dulterated with a mixture of fables and hu-
man inventions. But, to pafs over the no-
tions of the Greeks and Romans, thofe more
enlightened parts of the Pagan world, we
find that there is fcarce a people among the
late difcovered nations who are not trained
up in an opinion that heaven is the habita-
tion of the 'divinity whom they worlhip.
As in Solomon's temple there was thefqno
turn fanftorum^ in which a vifible glory appear-
ed among the figures of the cherubim s, and
into which none but 'the High-prieft himfelf
was permitteid to enter^ after having made an
atonement for. the fins of the people $ fa, if
HIS ATTRIBUTES. 103
we confider the whole creation as one great
temple, there is in it this holy of holies, into
which the High-prieft of our falvation enter-
ed, and took his place among angels and arch-
angels, after having made a propitiation for
the fins of mankind*
With how much (kill muft the throne of
God be creeled ? With what glorious deflgns
is that habitation beautified, which is con-
trived and built by him who infpired Hiram
with wifdom ? How great mull be the majek
ty of that place, where the whole art of crea-
tion has been employed, and where God has
chofen to fhew himielf in the moft magnifi-
cent manner ? What mud be the architect
ture of infinite power under the direction of
infinite wifdom ? A fpirk cannot but be tranf-
ported after an ineffable manner wich the
iight of thofe. objects, which were made to
afFecT: him py that Being who knows the in-
ward frame of a foul, and how. to pleafe and
raviih it in all its moft lea et powers and fac-
ulties* It is to this majeftic presence of God
we may apply thofe beautiful exprefilons in
holy writ ; " Behold ! even to the moon,
and it fhineth not : yea, the ftars are not pure
in his fight." The light of the fun, and all
the glories of the world in which we live, are
but a.s weak and fickly glimmerings, or rather
darknefs itfelf, in cornparifon of thofe fplen-
which encompafs the throne of God.
As the glqry/ pf this place is trsnfcendant
imagination^ fp probably is the ex-
t; Q| it. There is light behind light, an4
IC4 OF C'OS, . ANtf
glory within glory. How far that (pace
may reach, in which God thus appears in
perfecl: majefty, we cannot poflibly conceive*.
Though it is not infinite, it may be indent
nite ; and though not immeafurable in itfelf^
it may be fo with regard to any created eye
or imagination. If he has made thefe lower
regions of matter fo inconceivably wide and
magnificent for the habitation of mortal and
periihable beings, how great may we fuppofe
the courts of his houle to be, where he-
makes his refidence in a more efpecrai man-
ner, and difplays himfelf in the fulnefe of his
glory, among an innumerable company o
angels and fpirits of juft men made perfect.
This is certain, that our imagination can-
not be railed too high,, wliea we think on a
place where omnipotence and 1 omnifciencer
have fo fignally exerted themfelves ; becaufe
that they are able to produce a fcene infinitely
more great and gloricus than what we are a-
ble to imgine. It is not impoffible but, at the
confummation of all things thefe outward a-
partments of nature, which are now fuited to
thofe beings who inhabit them, may be taken*
in and added to that glorious place of which
I am here fpeaking, and by that means made
a proper habitation for beings who are ex-
empt from mortality, and cleared of their
imperfections : for fo the feripture feeins to
intimate, when it fpeaks of a new heaven and=
a new earth, wheiein dwelleth righteoufnefs.
I have only confidered this glorious place
with regard tg the fight and imagination^
HIS ATTRIBUTES 7 . toj
though it is highly probable that our other
fenfes mav here likewife enjoy their hiojheft
* ' ' */ ^J ' -
gratifications. There is nothing which more
raviflies and tranfports the foul than harmo-
ny ; and we have great reafon to believe,
from the defcriptions of this place in holy
fcripture, that this is one of the entertain-
ments of it. And if the foul of man can be
fo wonderfully affe&ed with thofe drains of
friuiic which human art is capable of produc-
ing, how much more will it be raifed and
elevated by thofe in which is exerted the
whole power of harmony. The fenfes are
faculties of the human foul, though they can-
not be employed, during this our vital union,
without proper inftruments in the body.
Why therefore ihould we exclude the Jat-
isfaclion of thefe faculties, which we find by
experience are inlets of great pleafure to the
foul, from among thofe entertainments whiclt
are to make up our happinefs hereafter.
Why fhould we fuppofe that our hearing
and feeing will not be gratified with thofe
objects which are moft agreeable to them, and
which they cannot meet, with in thefe lower
regions of nature ; objects which neither eye
have feen, nor ear heared, nor can ( it enter
into the heart of man to conceive ? " I
knew a man in Chriil, (fays St. Paul, fpeaking
of himfelf) above fourteen years ago, (wheth-
er in the body, I cannot tell 5 or whether
out of the body, I cannot tell : God know-
eth ) fuch an one caught up to the third hea-
ven. And I knew fuch a jnan 3 (whether in
16-6 OF GOD, AND
the body, or out of the body, I cannot tell $
God knoweth) how that he was caught up
into paradife, and heard unfpeakable words,
which it is not poffible for a man to utter."
By this is meant, that what he heard was io
infinitely different from any thing which he
had heard in this world, that it was impof-
lible to exprels it in fuch words as might
convey a notion of it to his hearers*
It is very natural for us to take delight in-
inquiries concerning any foreign country,
where we are fome time or other to make our
abode ; and as we all hope to be admitted into
this glorious place, it is both a laudable and
ufeful curiofity to git what information we
can of it, whilft we make ufe of revelation
for our guide. When thefe everlafting doors
ihall be opened to us we may be fure that
the pleafures and beauties of this place will
infinitely tranfcend our prefent hope and ex-
pectations 5 and that the glorious appearance
of the throne of God will rife infinitely be-
yond whatever we are able to conceive of it.
We might here entertain ourfelves with ma*
ny other fpeculations on this fubjecr., from
thofe feverai hints which we find of it in the
holy fcriptures ; as whether there may not be
different manfions and apartments of glory,,
to beings of different natures ; whether, as
they excel one another in perfection, they
are not admitted nearer to the throne of the
Almighty, and enjoy greater manifeftations
of his prelence ; whether there are not foi*
emn times and cccafions, when all the
HIS ATTRIBUTES. 107
titude of heaven celebrate the prefehce of
their Maker in more extraodinary forms of
praife and adoration ; as Adam, though he
had continued in aftate of innocence, would,
in the opinion of our divines, have kept ho-
ly the Sabbath-day, in a more particular man-
ner than any other of the feven. Thefe, and
the like fpeculations, we may very innocently
indulge, fo long as we make ufe of them to
infpire us with a defire of becoming inhabit-
ants of this delightful place.
I have in this, and in two foregoing letters,
treated on the moft ferious fubjeB: that can
employ the mind of man, the omniprefence
of the Deity ; a fubject which, if pofiible,
fhould never depart from our meditations.
We have confidered the divine Being as he
inhabits infinitude, as he dwells among his
works, as he is prefent to the mind of man,
and as he difcovers himfelf in a more glori-
ous manner among the regions of the blefied.
Such a confideration fliould be kept awake
in us at all times, and in all places, and pof-
fefs our minds with a perpetual awe and rev-
erence. It fliould be interwoven with all our
thoughts and perceptions become one with the
confcioufnefs of our own being. It is not to
be reflected on in the coldnefs of philofophy,
but ought to fink us into the loweft proflra-
tion before him, who is fo aftonifliing great,
wonderful and holy.
or GOD* AND
Ajjiduo laluntur tempora motu
Nonfectts acjlumen* Neque enim conjtflere jlumen
Nee levis bora poteft : fed ut unda impelKtur undo,
Urge turque prior "venientt, urgeique prior em,
famporajic fugiunt 'pariter^ pariterqite, fequuntur .*
JStriotiajuntfempef. Namquodfuit ante, reliBum ejl j
Fitque quod haudfuerat s momentaque cunSa novantur.
Ov. Met. Lib. XIII, 1 79.
Ev'n times are in perpetual flux, and run
Like rivers from their fountain, rolling on,
For time, no more than dreams, is at a ftay ;
The flying hour is ever on her way ;
And as the fountain .ftill firpplies her ftore, - .
The wave behind impels the wave before ;
Thus in fucceffive courfe the minutes run,
And urge their predeceiTcr minutes on,
Still moving, ever new : for former things
Are fet afide, like abdicated kings :
And every moment alters what was done,
And innovates fome act, till then unknown.
DRYDUK.
WE confider infinite fpace as an expanfion
without a circumference ; we confider eter-
nity , or infinite duration, as a line that has
neither a beginning nor end. In our fpecula-
tions of in-finite fpace, we confider that par^
ticular place in wliich we exift, as a kind of
centre to the whole expanfion. In our {pec-
ulations -of eternity, we confider the time
which is prefent to us as the middle, which
divides the whole line into two equal parts.
For this reafon, many witty authors compare
the prefent time to an ifthrnus or narrow
neck of land that rifes in the midft of an ocean
immeafurably diffufed on cither fide of it.
Philofophy, and indeed common fenfe, na-
turally throws eternity into two divh'ions ;
HIS ATTRIBUTES.
which we may call, in Englifli, that eternity
which is paft, and that eternity which is to
come. The learned terms of aternifas a parte
ante and aternitas a parte poft, may be more
amufing to the reader, but can have no other
idea affixed to them than what is conveyed
to us by thofe words, an eternity that is paft,
and an eternity that is to come. Each of
thefe eternities is bounded at the one ex-
treme ; or, in other words, the former has an
end, and the latter a beginning.
Let us firft of all confider that eternity
which is paft, referving that which is to come
for the fubjecl: of another paper* The na-
ture of this eternity is utterly inconceivable
by the mind of man ; our reafon demon-
ftrates to us that it has been, but at the fame
time can frame no idea of it but what is big
with abfurdity and contradiction. We can
have no other conception of any duration
which is paft than that all of it was once pref-
ent, and whatever was was once prefent, is
at fome certain diftance from us ; and
whatever ss at any certain diftance from
us, be the diftance never fo remote, can-
not be eternity. The very notion of any
duration being paft, implies that it was once
prefent : for the idea of being once prc(?nt is
actually included in the idea of its being paft.
This therefore is a depth not to be founded
by human underftanding. We are fure that
there has been an eternity, and yet contra-
dict ourielves, when we mcafure this eterni-
ty by any notion which we can frame of it.
K
i io OF GOD, AKB
If we go to the bottom of this matter 3 we
fhall find, that the difficulties we meet with
in our conceptions of eternity proceed from
this iingle reafon, that we can have no idea
of any other kind of duration than that by
which we ourfelves, and all other created be-
ings, do exift $ which is a fucceffive duration
made up of paft, prefent, and to come.
There is nothing which exifts after this man-
ner \ all the parts of this exiflence were
once actually prefent, and confequently may
be reached by certain numbers of years
applied to it. We may afcend as high as we
pleafe, and employ our being to that eternity
which is to come, in adding millions of years
to millions of years, and we can never come
up to any fountainhead of duration, to any
beginning in eternity ; but at the fame time
we are fure, that whatever was once prefent
does lie within the reach of numbers, though
perhaps we can never be able to put enough
of them together for that purpofe. We may
as well fay that any thing may be actually
prefent in any part of infinite fpace, which
does not lie at a certain diflance from us, as
that any part of infinite duration was once
actually prefent, and does not alfo lie at fome
deterir.ined diftarce from us. The diftance
in both cafes may be immeafurable and in-
definite as to cur faculties, but our reafon
tells us that it cannot be fo in itfelf. Here
therefore is that difficulty which human un-
derftanding is not capable of furmounting.
We are fure that fomething muil have ex-
HIS ATTRIBUTES. in
ifted from eternity, and are at the fame time
unable to conceive, that any thing which ex-
ifts, according to our notion of exiftence, can
have exifted from eternity.
It is hard for a reader, who has not rolled
this thought in his own mind, to follow in
fuch an abftraclecl Speculation ; but I have
been the longer on it, becaufe I think it is a
demonftrative argument of the being and e~
ternity of a God : and though there are ma-
ny other demonftrations which lead us to
this great truth, I do not think we ought to
lay afide any proofs in this matter which the'
light of reafon has fiiggefted to us, efpecially
when it is fuch a one as has been urged by
men famous for their penetration and force
of underftanding, and which appears alto-
gether conclufive to thofe who will be at the
pains to examine it.
Having thus coniidered that eternity which
is paft, according to the beft idea we can
frame of it, I {hall now draw up thofe fever-
al articles on this fubjecfc which are dictated
to us by the light of reafon, and which may
be looked upon as 'the creed of a pailofopher
in this great point.
Fir/I, It is certain that no being couid have
made itfelf ; for if fo, it muft have afted be-
fore it was, which is a contradiction.
Secondly, That therefore fome being muft
have exifted from all eternity.
Thirdly^ That whatever exifts after the
manner of created beings, or according to
any notions wUich we have of ekift
ii2 OF GOD, AND
could not have exifted, from eternity.
Fourthly , That this eternal being rnuft
therefore be the great Author of nature, the
Ancient of days, \vho, being at an infinite
dillance in his perfections from all finite and
created beings, exifls in a quite different
manner from them, and in a manner of
which they can have no idea.
I know that feveral of the fchoolmen, who
would not be thought ignorant of any thing,
have pretended to explain the manner of
God's exiftence, by telling us, that he com-
prehends infinite duration in every moment $
that eternity is with him a punftum Jians^ a
fixed point ; or which is as good fenfe, an
infinite inftant ; that nothing with reference
to his exiftence is either paft or to come : to
which the ingenious Mr. Cowley alludes in.
his defcription of heaven ;
Nothing is there to come, and nothing paft,
But an eternal NOW, does always lail.
For my own part, I look upon thefe pro*
pofitions as words that have no ideas annex-
ed to them ; and think men had better own
their ignorance, than advance doctrines by
which they mean nothing, and which indeed
are . felf contradictory. We cannot be toa
niodeft in our difquifitions, when we medi-
tate on Him, who is invirioned with fo much
glory and perfection, who is thefource of be-
ing, the fountain of 'all that exiftence which
we and his whole creation derive from
him. Let us therefore, with the utmoft hu-
mility, acknowledge, that as feme being muft
HIS AtRfctJTES. 113
iieceiTanly have exifted from eternity, fo this
being does exift after an incompreheniible
manner, fince it is impoflible for a being to
have exifted. from eternity after our manned
or notions of exillence. Revelation confirms
thefe natural dictates of reafon in the accounts
which it gives us of the divine exiftence,
where it tells us, that he is the fame yefter-
day, today, and forever ; that he is the Alpha
and Omega, the beginning and the ending :
that' a thoufand years are with him as one
day, and one day as a thoufand years ; by
which and the like expreflions we are.taught,
that his exiftence, with relation to time or
duration, is infinitely differently from the
exiftence of any of his creatures, and confe-
quently that it is impofiible for us to frame
any adequate conceptions of it.
In the firfl revelation which he makes of
his own being, he intitles himfelf, / am that I
am ; and when Mofes deiires to know what
name he fhali give him, in his embafly to
Pharoah, he bids him fay, I AM hath fent
you. Oar great Creator, by this revelation;
of himfelf, does in a manner exclude every
thing elfe from a real exiftence, and diftin-
guiihes himfelf from his creatures, as the only
being which truly and really exifts. The
ancient Platonic notion, which was drawn
from {peculations of eternity, wonderfulry
agrees with this revelation which God has
made of himfelf. There is nothing, fay they,
which in reality exifts, whofe exiftence, as ws
call it, is peieed up of paft, prefent, and- to
K 2
1 14 OF GOD, AND
come. Such a fleeting and fucceffive exig-
ence is rather a fhadow of exiftence, and
fomething which is like it, than exiilen.ce it-
felf. He only properly exifts whofe exiftence
is entirely prefent ; that is, in other words,
who exifts in the moft perfect manner, and
in fitch a manner, as we have no idea of
I fhali conclude this {peculation with one
ufeful inference. How can we fufliciently
proftrate ourfelves and fall down before our
Maker, when we confider that ineffible good-
neis and wifdorn which contrived this exift-
ence for finite natures ? What muft be the
overflowings of that good- will, which prompt-
ed our Creator to adapt exiftence to beings in
whom it is not neceffary, especially when we
confider that he himfelf w.as before in the
complete poffefiion of exiftence and of hap-
pmeis, and in the full enjoyment of eternity?
^Vhat man .can.think of himfelf as called out^
and fe.parated :from nothing, of his being
made a .confcious, a reafonable andaliappy
creature ; in fhort, of being taken in as a
Iharer 0f exiftence, and a kind of partner in
eternity, without being fwaliowed up in won-
der, in -praife, and adoration 1 .It is indeed a
thought too big for the mind of man, and ra-
ther to be entertained in the fecrecy of de-
votion, and in the.filence of the foul, than to
be exprefled by words. The Supreme Be-
ing- has. not -given us powers or faculties fuf-
ficient to extoll and magnify fuch unutterable
goodnefs.
It is however fame cemf^rt ta us, .that w.e
HIS ATTRIBUTES. 115
{hall be always doing what we ihall be never
able to do, and that a work which cannot be
finifhed, will however be the work of an e-
ternitv.
SECT. II.
POWER AND WISDOM OF GOD IN
THE CRE.Vr.lON.
Indc horn' num pscuJumque genus, intaq-ie vohmtum,
El qua marmorcofcrt mon/lra fn!> aeqiore p-.ntus.
Virg. -Sin. Vi- v. 728.
Hence men and beafts the breath of life obtain,
And birds of air and monfters of the main.
DRYDEN.
THOUGH there is a great deal of pleafure
in contemplating the material worlci 5 by which
I mean that fyftem of bodies into which na-
ture has fa curioufly wrought the mafs of
dead matter, with the feveral relations which
thofe bodies bear to one another ; there is
ftill, methinks, fbmething more wonderful
and furprifing in contemplations on the world
of life, by which, I mean all thofe animals
with which every part of the univerfe is fur-
niflied. The material world is only the mell '
of the univerfe j the world of life are its in-
habitants.
If we conlider th parts of the material
world which lie the neareft to us, and are
n6 THE POWER AND WISDOM
therefore fubjecfc to our obfervations and
inquiries, it is amazing to confider the infin-
ity of animals with which it is flocked.
Every part of matter is peopled ; ever jr green
leaf fwarms with inhabitants. There is fcarce
a iingle humour in the body of a man, or of
any other animal, in which our glafles do
not difcover myriads of living creatures.
The furface of animals is alfo covered with
other animals, which are in the fame manner
the balls of other animals that live upon it ;
nay we find in the moft folid bodies, as in
marble itfelf, innumerable cells and cavities
that are crouded with fuch imperceptible in-
habitants, as are too little for the naked eye
to difcover. On the other hand, if we took
into the more bulky parts of nature, we fee
the feas, lakes and rivers teeming with
numberlefs kinds of living creatures : we
find every mountain and marfii, wilder-
nefs and wood, plentifully ftocked with birds;
and beads, and every part of matter affording,
proper neceflliries and conveniencies for the
livelihood of multiudes which inhabit it.
The author of the plurality of worlds draws-
a very good argument from this eonfidera-
tion, for the peopling of every planet \ asio-
deed it feems very probable from the analo-
gy of reafon, that if no part of matter, which
we are acquainted with, lies wafte and ufelefs r
thofe great bodies which are at fuch a diftance-
from us, fhould not be defart and unpeopled,
but rather that they fhould be furnifhed withu
beings adapted to their refpeclive lituations,.
OF GOD IN THE CREA.TION. 117
Exiftence is a blefling to thofe beings only
which are endued with perception, and is in
a manner thrown away upon dead matter, any
further than as it is fubfervient to beings that
are confcious of their exiftence. Accordingly .
we find, from the bodies which lie under our
obfervation, that matter is only made as the
bafts and fupport of animals, and that there
is no more of the one, than what is neceflary
for the exiftence of the other.
Infinite goodnefs is of fo communicative a
nature, that it feems to delight in the con-
ferring of exiftence upon every degree of
perceptive being. As this is a fpeculation,
which I have often purfued with great plea-
fure to myfelf, I fhall enlarge fuither upon
it, by confidering that part of the fcale of ba-
ings which comes within our knowledge.
There are fome living creatures which are
raifed but juft above dead matter. To men-
tion only that fpecies of fhell-fifh, which are
formed in the fafhion of a cone that grows to
the furface of feveral rocks, and immedi-
ately die upon their being fevered from the
place where they grew. There are many
other creatures but one remove from thefe,
which have no other fenfe befides that of
feeling and tafte. Others have ftill an addi-
tional one of hearing ; others of fmell,
and others of fight. It is wonderful to ob-
ferve, by what gradual progrefs the world of
life, advances through a prodigious variety
of fpecies, before a creature is formed that is
complete in all its fenfes j and even among
US THE POWER AND WISDOM
thefe three there is fuch a different degree of
perfection in the fenfe which one animal en-
joys beyond what appears in another, that
though the fenfe in different animals be cliftin-
guifhed by the fame common denomination,
it feems almoft of a different nature. If after
this we look into the fever al inward perfec-
tions of cunning and fagacity, or what we
generally call inftincr, we find them riling
after the fame manner, imperceptibly one
above another, and receiving additional im v
prbvements according to the fpeciesin which
they are implated. This progrefs in nature
is fo very gradual, that the moft perfect of
an inferior fpecies comes very near to the
moft imperfed of that which is immediately
above it. ;
The exuberant and overflowing goodnefs
of the Supreme Being, whofe mercies extend
to all his works, is plainly feen, as I have be-
fore hinted, from his having made fo very
little matter, at leaft, what fails within our
knowledge, that does not fwarm with life :
Nor is .his goodnefs lefs feen in the diverfity,
than in the multitude of living creatures.
Had he only made one fpecies of animals,
none of the reft would have enjoyed the hap-
pinefs of exiftence ; he has, therefore-, fpeci- ,
fied in his creation every degree of life, every
capacity of being. The whole chafm of na-
ture from a plant to a man is filled up with
divers kinds, of creatures rifing one over ano*
ther, by fuch a gentle and eafy afcent, that
the little tranfitions and deviations from one
OF GOD IN THE CREATION- .119
fpecies to another, are alrnoft infenfible. This
intermediate fpace is fo well hufbanded and
managed, that there is fcarce a degree of per-
ception which does not appear in fome one
part of the world of life. Is the goodnefs or
wifdom of the Divine Being more manifefted
than in this his proceeding ?
There is a coniequence belides thofe I have
already mentioned, which feems very natur-
ally deducible from the foregoing coniidcra-
tions. If the fcale of being rifes by fuch a
regular progrefs, fo high as men, we may by
a parity of reafon fuppofe that it flill proceeds
gradually through thofe beings which are of
a fuperior nature to him : fmce there is an
infinitely greater fpace and room for differ-
ent degrees of perfection, between the Su-
preme Being and man, than between man,
and the moil defpicable infect. This confe-
quence of fo great a variety of beings which
are fuperior to us from that variety which
is inferior to us, is made by Mr. Locke, in a
paflage which I fhall here fet down, after
having premifed, that notwithstanding there
is fuch infinite room between man and his
maker, for the creative power to exert itfelf
in, it is impoffible that it fhould ever be filled
up, fince there will be Hill an infinite gap or
diftance between the higheft created being,
and the power which produced him.
" That there mould be more fpecies of in-
telligent creatures above us, than there are
of fenfible and material below us, is probable
to me from hence 5 that in ail the vifible
120 THE POWER AND WISDOM
corporeal world, we fee no chafms, or no
gaps. All quite down from us, the defcent
is by eafy fteps, and a continued feries of
things, that in each remove differ very little
one from the other. There are fifties that
have wings, and are not grangers to the airy
region : and there are fome birds, that are
inhabitants of the water : whofe blood is
cold as fifhes and their flefh fo like in tafte,
that the fcrupulous are allowed them on
fifti days. There are Animals fo near of kin
both to birds and beafts, that they are in the
middle between both : amphibious animals
link the terreflrial and aquatic together ;
feals live on land and at fea, and porpoifes
have the warm blood and entrails of a hog,
not to mention what is confidently reported
of mermaids or fea-men. There are fome
brutes, that feem to have as much knowl-
edge and reafon, as fome that are called men ;
and the animal and vegetable kingdoms are
fo nearly joined, that if you will take the
loweft of one, and the higheft of the other,
there will fcarce be perceived any great dif-
ference between them; and fo on till we
come to the loweft and the moft inorganical
parts of matter, we ihall find every where
that the feveral fpecies are linked together,
and differ but in almoft infenfible degrees.
And when we confider the infinite power
and wifdom of the Maker, we have reafon
to think that it is fuitable to the magnificent
harmony of the univerfe, and the great de-
fign" and infinite goodnefs of the Architect,
OF GOD IN THE CREATION. 121
tljat the fpecies of creatures fhould alfo, by
gentle degrees, afcend upward from us to-
ward his infinite perfection, as we fee they
gradually defcend from us downwards;
which if it be probable, we have reafon then
to be perfuaded, that there are far more fpe-
cies of creatures above us than there are be-
neath us ; we being in degrees of perfection
much more remote from the infinite being
of God, than we are from the lowefl Hate of
t>eing, and that which approaches neareft to
nothing. And yet of all thofe diftincl: fpecies,
we have no clear diftinct ideas."
In this fyftem of being, there is no ere a-
lure fo wonderful in its nature, and which
fo much deferves our particular attention, as
man, who fills up the middle fpace between
the animal and intellectual nature, the vifible
and invisible world, and is that link in the
chain of beings, which has been often term-
ed the nexus utriufque mundu So that he who
in one refpect is aflbciated with angels and
archangels, may look upon a being of infinite
perfection as his father, and the higheft' or-
der of fpirits as his brethren ; may in another
reipect fay to corruption, thou art my father,
and to the worm > thou art my mother and
my fifter.
L
it 2 THE POWER AND WISDOM
Fades non omnibus una.
Nee diver fa tamcn.
Ovid, Met. Lib. II. V.
Though various Features difPrent afpecls grace,
A certain likenefs is in ev'ry face.
THOSE who were Ikilful in anatomy a-
xnoDg the ancients, concluded from the out-
ward and inward make of an human body,
that it was the work of a being tranfcendent-
ly wife and powerful. As the world grew
more enlightened in this art, their difcoveries
gave them frefti opportunities of admiring
the conduct of Providence in the formation
of an human, body. Galen was converted
by his diffc&ions, and could not but own a
Supreme Being upon a furvey of this his han-
dy-work. There were, indeed., many parts
of which the old anatomifts did not know the
certain ufe, but as they faw that moft of thofe
TV Inch were examined were adapted with
admirable art to their feveral functions, they
did not queftion but thofe whofe ufes they
could not determine, were contrived with
the fame wifdom for refpective ends and pur-
ppfes. Since the circulation of the blood has
been found out, and many other great difcov-
eries have been made by our modern anato-
iftifts, we fee new wonders in the human
frame,aiid difcern feveral important ufes for
thofe parts, which ufes the ancients knew no-
thing of. In fhort, the body of a man is fuch
a fubjecl as (lands the utmoft .left of examin-
ation. Though it appears formed with the
nicefi wifdoin, upon the moft fuperficial fur-
OF GOD IN THE CREATION. .12-3
vey of it, it ftill mends upon the fearch, and
produces our furprize and amazement in pro-
portion as we pry into it. What I have here
faid of an human body, may be applied to the
body of every animal, which has been the
fubjecfc of anatomical obfer vat ions.
The body of an animal is an object ade-
quate to our fenfes. It is a particular fyfteai
of Providence, that lies in a narrow compafs.
The eye is able to command it, and by fuc-
ceiGve enquiries can fearck into all its parts.
Could the body of the whole earth, or indeed
the whole univerfe, be thus fubmitted to the
examination of our fenfes, were it not too big
and difproportioned for our inquiries, too
unwieldy for the management of the eye and
hand, there is no queftion but it would ap-
pear to us as curious and well contrived a.
frame as that of an human body. We fhould
fee the fame concatenation and fubferviency,
the fame neceillty and ufefulnefs, the fame
beauty and harmony in all and every of its
parts, as what we difcover in the body of
every fingle animal.
The more extended our reafon is, and the-
more able to grapple with immenfe objects,
the greater ftill are th'ofe difcoveries which it
makes of wifdom and providence in tha
work of the creation. A Sir Ifaac Newton,
who ftands. up as the miracle of the prefent
age, can look through a whole planetary f)f-
tem ; confider it in its weight, number and
meafure ; and draw from it as many demon-
ftrations of infinite power a.$d w-ifdom, as a
124 THE POWER AND WISDOM
more confined underftanding is able to de-
duce from the fyftem of an human body.
But to return to our fpeculations on anat-
omy. I {hall here confider the 'fabric and- tex-
ture of the bodies of animals in one particu-
lar view ; which, in my opinion, fhews the-
liand of a thinking and all-wife being in their
formation, with the evidence of a thoufand
demon ft rations. I think we may lay this
down as an incontefted principle, that chance
never acts in a perpetual uniformity and con-.
iiftence with itfelf. If one fhould always fling
the fame number with ten thoufand dice, or;
fee every throwjuft five times lefs, or five
times more in number than the throw which
immediately preceeded it, who would not im-
agine there is feme invifible power which di-
rects the caft ? This is the proceeding which
we find in the operations of nature. Every:
kind of animal is diverlified by different mag-
nitudes, each of which gives rite to ^different
fpecies. Let a man trace the dog or iibn kind,
and he wiil.6bfbr.ve how many of the works
of nature are publiihed, if I may ufe the e'x-
preilion, in a variety of editions. If we look
into the reptile world, or into thcfe different
kinds of animals that fill the element of wa-
ter, we meet with the fame repetitions a-
inong feveral fpecies, that differ very little
from one another, but in fize and bulk..
You find the tame creature that is drawn at
large, copied out in feveral proportions, and:
ending in miniature. It w;ould be tedious-
to produce inftances of this regular condud:
in Providence, as it would be fuperfluous
thoie who are verfed in the natural hiftory
of animals. The magnificent harmony of the
univerfe is fuch, that we may obfsrve innu-
merable divifions running upon the fame
ground. I might alfo extend this fpeculation
to the dead parts of nature, in which we may
find matter difpofed into many fimilar fyt
terns, as well in our furvey of liars and plan-
ets, as of ftones, vegetables, and other fub-
lunary parts of the creation. In a word, Prov-
idence has fcwn the richnefs of its goodnefs
and v/ifdom, not only in the produdion of
many original fpecies, but in the multiplicity
of dccents whic'h it has made on every orig-
inal fpeeies in particular.
But to purfue this thought fliil further :
Every living creature, coniidered in itfelf,
has many very complicated parts, that are
exact copies of fome other parts which it pof-
feifcs, and which are complicated in the fams
manner. One eye would have been fuffi-
cient for the fubfiftence and prefervation of
an animal ; but, in order to better his con-
dition we fee another placed with a mathe-
matical, exactnefs in the fame moft advantag-
eous fituation, and in every particular, of the
fame lize and texture. Is it poffible for chance
to be thus delicate and uniform in her ope-
rations ; fhould a million of dice turn up
twice together the fame number, the won-
der would be nothing in comparifon with
this.- But when we fee this fimiiitude and
refemblance in the arm, the hand, the
iz6 THE POWER AND WISDOM
gers ; when we fee one half of the body en-
tirely correfpondTwith the other in all thofe-
minute firokes, without which a man might
have very well fubiifted ; nay, when we of-
ten fee a fingle part repeated an hundred
times in the fame body, notwithftanding it
confifts of the niofl intricate weaving of num-
berlefs fibres, and thefe parts differing ftill
in magnitude, as the convenience of their
particular fituation requires ; fare a man
niuft have a ilrange caft of underftandihg-^
who does not difcover the finger of God in
fo wonderful a work. Thefe duplicates la
thofe parts of the body, without which a
man might have very well fubiiiled, though;
not fo well as with, them, are a plain dernon-
ftration of an all wife contriver; as thofe:
more numerous copyings, which are found:
among the v-efTels of the fame body, are evi-
dent demonflrations that they could not be*
the work of chance. This argument receives-
additional fhrength, if we apply it to every
animal and infect within our knowl^dare, as<
i.,5 *
well as to thofe numberlefs living creatures
O
that are objects too minute for a human eye ;,
and if we confider how the feveral fpecies in
this whole world of life refemble one anoth-
er, in very many particulars, fo far as is con-
venient for their refpe&ive ftates of exift-
ence j it is much more probable that an hun-
dred million of dice mould be cafually thrown
a hundred million of times in the fame num-
ber, than that the body of any fingle animal
ibould be produced by the fortuitous con-
OF GOD IN THE CREATION. 127
courfe of matter. And that the like chance
fhould arife in innumerable inftances, requires
a degree of credulity that is not under the di-
rection of common fenfe. We may carry this-
confideration yet farther, if we refLec~l on the
two fexes in every living fpecles, with their
refemblances to each other, and thofe particu-
lar diftinciions, that were necefTary for the
keeping up of this great world of life*
There are many more demonftrations of a.
Supreme Being, and of his tranfcendent wif-
doin, power, and goodnefs in the formation
of the body of a living creature \ for which
I refer my reader to other writings, particu-
larly to the fixth book of the poem, infilled
Creation^ where the anatomy of the human
body is defcribed with great perfpicuity and
elegance. I have been particular on the
thought which runs through this {peculation,,
becaufe I have not feen it enlarged upon by
others. O.
itsr eft quodiunque vi
Lucari. Lib. IX.
All, all, where'er you look, is full of God.
I HAD this morning a very valuable and
kind prefent fent me of a tranHated work of
a moft excellent foreign writer, who makes a
very confiderable figure in the learned and
Chrijlian world. It is int_itled, A demonftra-
tion of the exift&ice) wifdom, and omnipotence of
THE POWER AND WISDOM'
God, drawn from the knowledge of nature, par-
ticularly of man^ and fitted to the meaneft capacity^
by the archbifliop of Cambray, author of Tel-
emachus j translated from the French by the 1
fame hand chat engliihed that excellent piece.
This great author, in the writings which he
has before produced, has mamfefted an heart
full of virtuous fentiments, great benevolence
to mankind, as well as a fincere and fervent
piety towards his creator. His talents and
parts are a very great good to the world j
and it is a pleafing thing to behold the polite
arts fubfervient to religion, and recommend-
ing it from its natural beauty. Looking o-
ver the letters of my eorrefpondents. I find
one which celebrates this treatife, asd re'som*
mends it to my readers.
To the GUARDIAK,
SIR,
I THINK I have fbmewhere read, in the
writings of one whom I take to be a friend
of your's, a faying which (truck me very
much ; and, as I remember, it was to this
purpofe ; " The exiftenee of a God is fb far
from being a thing that wants to be proved,,
that I think it the only thing of which we
are certain." This is a fprightly and juit ex-
preffion ; however, I dare fay you will not be
difpleafed that I put you m mind of faying^
fomething on the demoftration of the bifliop
of Cambray. A man of his talents views all
things in a light different from, that in which
ordinary men fee them j and the devout di-
OF GOD IN THE CREATION.
pofttion of his foul turns ail thofb talents to
the improvement of the pleafures of a good
life. His ftyle clothes philofophy in a drefs
almoft poetic, and his readers enjoy in full
perfection the advantage, while they are read-
ing him, of being what he is. The pleafing
reprefentation of the animal powers in the
beginning of his work, and his confider-
ation of the nature of man with the addition
of reafon, in the fubfequent difcourfe, im-
preffes upon the mind a ftrong {atisfadYion in
itfelf, and gratitude towards him who bef-
towed that fuperiority over the brute world*
Thefe thoughts had fuch an effect upon the
author himfelf, that he has ended his dif-
courfe with a prayer. This adoration has a
fublimity in it befitting his character ; and
the emotions of his heart flow from wifdom
and knowledge. I thought it would be pro-
per for a Saturday's paper, and have tranf-
lated it, to make you a prefent of it. I have
not, as the tranilator was obliged to do, con-
fined myfelf to an exacl: verfion from the o-
riginal, but have endeavoured to esprefs the
fpirit of it by taking the liberty to render his
thoughts in fuch a way, as I {liould have ut-
tered them, if they had been mine own. It
has been obferved, that the private letters of
great men are the beft pictures of their fouls :
but certainly their private devotions would
be ftill more inftrucrive, and I know not
why they mould not be as curious and en-
tertaining.
If you infert this prayer, I know not but
i jo THE POWER AND WISDOM
I may fend you, for another occafion, one
ufed by a very great wit of the laft age t
which has allulions to the errors of a very
wild life j and, I believe you will think, is
written with an uncommon fpirit. The per-
fon whom I mean was an excellent writer ;
and the publication of this prayer of his may
be perhaps fome kind of antidote agamii the
infection in his other writings. But this fup>-
plication of the bifhop has in it a more hap-
py and untroubled fpirit : it is (if that is not
faying fomething too fond)' the worihip of
an angel, concerned for thofe who had fallen,
but himfelf dill in- the {late of glory and in-
nocence. The book, ends with an act of de-
votion to this effect t
" O my God ! if the greater number of
mankind do- not difcover thee in that glori-
ous Ihow of nature, which thou haft placed'
before our eyes, it is not becaufe thou art
far from every one of us ; thou art prefent
to us more than any objecl which we touch
with our hands ; but our fenfes and the paf-
fions which they produce in us, turn our at-
tention from thee. Thy light {nines in the
midft of darknefs, but the darknefs compre-
hends it not. Thou, O Lord, doft every
where difplay thyfelf: thou ihineft in all thy
works, but art not regarded by heedlefs and
unthinking man. The whole creation talks
aloud of thee, and echoes with the repetitions
of thy holy name. But fuch is .our infenfi-
bility, that we are deaf to the great and uni-
verfal voice of nature. Thou art every where
GOD IN THE CREATION. 1.3.1
:ai>out us, and within us, but we wander from
ourfelves, become ftrangers to our own fouls,
and do not apprehend thy prefence. O thou ;
who art the -eternal fountain of light and
beauty, who art the ancient of days, without
beginning and without end : O thou who
art the lite of all that truly live ; thofe can
never fail to find thee who feek for thee with-
in themfelves. But, alas ! the very gifts
\yhich thou beftoweft upon us do fo employ
our thoughts, that, they hinder us from per-
ceiving the hand which conveys them to us.
We live by thee, and yet we live without
thinking on thee : but, O Lord ! what is life
in the ignorance of thee ? A dead unadive
piece of matter, a flower that withers, a
river that glides away, a palace that haftens
to its ruin. A pidture made up of fading col-
ours, a mafs of mining ore, ftrike our im-
aginations, and make us fenfible of their ex-
iftence : we regard them as objects capable
of giving us pleafure, not confidering that
thou conveyeft through them all the pleaf-
ure which we imagine they give us. Such
vain empty objects, that are only the fhadows
of being, are proportioned to our low and
grovelling . thoughts. That beauty which
thou halt poured out on thy creation is as a
veil which hides thee from our eyes. As
thou art a Being too pure and exalted to
pafs through our fenfes, thou art not regard-
ed by men who have debafed their nature,
aad have made themfelves like to the beafts
that perilh. So infatuated are they, that not-
13* THE POWER AND WISDOM
withftanding they 'know what is wifdom and
virtue, which have neither found, nor colour,
nor fmell, nor tafte, nor figure, nor any oth-
er fenlible quality, they can doubt of thy ex-
iftence, becaufe thou art not apprehended
by the groffer organs of fenfe. Wretches
that we are ! we confider fhadows as realities^
and truth as a phantom. That which is
nothing is ail to us, and that which is all ap-
pears to us nothing. What do we 'fee in all
nature, but thee, Q my God ! thou, and on-
ly thou, appeareft in every thing. When I
coniider thee, O Lord, I am fwallowed up
and loft in contemplation of thee. Every
thing befides thee, even rny own exiftence,
vanimes and difappears in the contemplation
of thee. I am loft to myfelf, and fall into
nothing, when I think on thee. The man
who does not fee thee has beheld nothing:
he who does not tafte thee has a relifii of
nothing. liis being is vain, and his life but
a dream. Set up thyfelf, O Lord ! fet up
ihyfelf that we may behold thee. As wax
confuines before the fire, and as the fmoke is
driven away, fo let thine enemies vaniih out
of thy prefence. How unhappy is that foul,
who, without the fenfe of thee, has no God,
no hope, no comfort to fupport him ! But
how happy the man who fearches, fighs, and
thirfts after thee I But he only is fully happy
on whom thou lifted -up the light of thy
counienance, whole tears thou haft wiped
away, and who enjoys in thy loving kinc-
nes the completion of all his deiires. How
OF GOD IN THE CREATION. 133
long, how long, O Lord! fhall I wait for
that day, when I (hall poffefs, in thy prefence,
fulnefs of joy, and pleafures for evermore ?
O my God, in this pleafing hope my bones
rejoice and cry out, who is like unto thee !
my heart melts away, and my foul faints
within me, when I look up to thee, who art
the God of my life, and my portion to all
eternity.
SECT. III.
THE PROVIDENCE OF GOD.
Viftt carentem magnapars vert latel.
Sen. in Oedip.
Great part of truth is hidden from the blind.
- IT is very reafonable to believe that part
of the pleafure which happy minds fhall en-
joy in a future ftate will arife from an enlarge
ed contemplation of the divine wifdom in
the government of the world, and a difcove-
ry of the fecret and amazing fteps of Provi-
dence, from the beginning to the end of time.
Nothing feems to be an entertainment more
adapted to the nature of man, if we confider
that curiofity is one of the firongeft and
moft lafting appetites implanted in us, and
that admiration is one of our moft pleafing
paffipns j and what a perpetual fucpeffion of
M
THE PROVIDENCE OF COD
enjoyments will be afforded to both thefe,
ki a fcene fo large and various as (hall then
be laid open to our view in the fociety -of lu*
perior fpirits, who perhaps will join with us
in fo delightful a profpect.
It is not impoffible, on the contrary, that part
of the punilhmeRt, of fuch ; as are excluded
from blifs, may conlift not only in their being
denied this privilege but in having their ap-
petites at the fame time vaftly increafed, with-
out any fatisfactlon afforded to them. In
thefe the vain purfuit of knowledge {hall per-
haps add to their infelicity, and bewilder them
into labyrinths of error, darknefs, diflraclion ,
and uncertainty of every thing but their own
evil ftate. Milton has thus reprefented the
fallen angels reafoning together in a kind of
refpite from their torments, and creating to
themfelves a new difquiet amidft .their very
amufements : he could rot properly have de-
fcribed the fports of condemned fpirits, with-
out that caft of horror and melancholy he
had fo judicioufly mingled with them.
Others apart fat on a hill rettr ? d,
In thoughts more elevate* and reafon'd high
Cf Providence, foreknowledge, will* and fate,
Fix'd fate, free- 'will, foreknowledge abfolute,
And found no end, in wand'ring mazes loft.
s In our prefent condition, which is a mid-
dle ftate, our rmnds are, as it were, chequer-
ed with truth and falfehood : and as our fac-
ulties are narrow, and our views irnperfectj
it is irnpoilible but our curiofity muft meet
THE PROVIDENCE OF GOD.. 135
with many repulfes. The bufinefs of man*
kind in this life being rather to act, than to
know, their portion of knowledge is dealt to
them accordingly.
From hence it is, that the reafon of the
inquilkive has fo long been exercifed with
difficulties, in accounting for the promifcu-
ous diftribution of good and evil to the vir-
tuous and the wicked in this world. From
hence come all thofe patheticai complaints of
fo many tragical events, which happen to the
wife and the good : and of fuch furpriling
profperity which is often the reward of the
guilty and the foolifti ; that reafon is fome-
times puzzled, and at a lofs what to pro-
nounce upon fo myftsrious a difpenfition.
Plato exprefles his abhorrence of fome fa-
bles of the poets, which fee m to reflect on
the gods as the authors of injuftice ; and lays
it down as a principle, that whatever is per-
mitted- to bafal a juft man, whether poverty,
ficknefs, or any of thofe things which feem
to be evils, (hall either in life or death con-
duce to his good. My reader will obferve
liow agreeable this maxim is to what we find
delivered by a greater authority. Seneca has
written a difcourfe purpofely on this fubjecl,
in which he takes pains, after the doctrine of
the Stoics, to fhew, that adveriity is not in
itfelf an evil \ and mentions a noble faying of
Dimetrius, " That nothing would be more
unhappy than a man who had never known
affliction." Ha compares profperity to the
.e of a fond mother to a child whiqh
136 THE PROVIDENCE OF GOD.
often proves his ruin ; but the affection of
the Divine Being to that of a wife father,
who would have his fons exercifed, With la-
bour, difappoiritment, and pain, that they
might gather ftrength, and improve their
fortitude. On this occafion the philofophfcf
rifes into that celebrated fentiment, that
there is not on earth a fpectacle more worthy
the regard of a Creator intent on his works,
than a brave man fuperior to his fuffe"rings ;
to which he adds, that it muft be a pleafure
to Jupiter himfelf to look down from heaven
and fee Cato, amidft the ruins of his country,
preferving his integrity.
This thought will appear yet more reafon-
able, if we confider human life as a ftate of
probation, and adverfity as the poft of hon-
our in it, affigned often to the beft and moil
feled fpirits. .
But what I would chiefly infift on here, is,
that we are not at prefent in a proper litua-
tion to judge of the counfels by which Prov-
idence aces, iince but little arrives at our
knowledge, and even that little we difcern
imperfecliy ; or, according to the elegant fig-
ure in holy writ, * e we lee but in part, and
as in a glafs darkly." It is to be conlidered,
that Providence, in its ceconomy , regards the
whole fyftem of time and things together,
fo that we cannot difcover the beautiful con-
nexions between incidents, which lie widely
feparated in time, and by lofing fo many
links of the chain, our reafonings become
broken and imperfect. Thus thofe parts in
dF Gt)t>.
the moral world which have not ah abfolute,
raiay yet hive at relative beauty, in refpe& of
fome other parts concealed from us, but p-
pen to his eye, before whom paft, prefent*
and to cbnae, are fet together in one point
of view: and thofe events, the permiffion
of which feems now to accufe his goodnefs,
may, in the cdnfummatiori of things, both
magnify his goodtteis, and exalt his wifdom.
And this is endugh to check our prefump-
tion, finee it is in vain to apply our meafiires
of regularity to matters of which we know^
neither the antecedents nor the confequentSi
the beginning rior the end.
ifiiall relieve my readers from this ab-
ftracted thought, by relating here a Jewlfh;
tradition concerning Mofes, which feems to
be a kind of parable illustrating what I have
laft mentioned. That great prophet, it is
faid, was called up by a voice from heaven
to the top of a mountain ; where, in a con-
ference with the Supreme Bdng, he was
permitted to propofe to him fome quefttons
concerning his admtniflration of the univerfe
la the midll of this divine colloquy he was
commanded to look down on the plain be-
low. At the foot of the mountain there ifc
faed out a clear fpring of water, at which; a
faldier alighted frofii his hoffe to drink. He
was n r p foon'er gone than a little boy came to.
the feme place, and finding a purfe of gold
whkh the foldier had dropped, took it up,
an4, went away with it. Immediately after
this eam aa infirm oM man, weary
138 THE PROVIDENCE OF GOD.
age and travelling, and having quenched
his thirft, fat down to reft himfelf by
the fide of the fpring. The foldier
raiSing his purfe returns* to fearch for it,
and demands it of the old man, who af-
firms he had not feen it, and appeals to hea-
ven in witnefs of his innocence. The foldier,-
not believing his proteftation, kills him.
Mofes fell on his face with horror and amaze-
ment, when the divine voice thus prevented
his expoftulation ; " Be not furprifed, Mofes,
nor afk, why the judge of the whole earth
has fuffered this thing to come to pafs : the
child is the occafion that the blood of the old
man is fpilt ; but know, that the old man,
whom thou fa weft, was the murderer of that
child's father."
Fortune favours .flill the wife and brave.
THE famous Gratian, in his little book
wherein he lays down maxims ibr a man's
advancing himfelf at court, advifes his reader
to affociate himfelf with the fortunate, and
to fhun the company of the unfortunate ;
which, notwithftanding the bafenefs of the
precept to an honeft mind, may have fome-
thing ufeful in it for thofe wha pufe their in-
tereft in the world. It is certain, a great
part of what we call good or ill fortune, rifes
out of right or wrong meafures or fchemes
THE PROVIDENCE OF GOD. 139
of life. When I hear a man complain of his
being unfortunate in all his undertakings, I
fhrewdly fufpect him for a weak man in his
affairs. In conformity with this way of
thinking, Cardinal Richlieu ufed to fay, that
unfortunate and imprudent were but two
words for the fame thing. As the Cardinal
himfelf had a great fhare both of prudence
and good fortune, his famous antagonift, the
Count D'Olivarez, was difgraced at the court
of Madrid, becaufe it was alledged againft
him that he had never any fuccefs in his un-
dertakings. This, fays an eminent author,
was indkecUy accuffing him of imprudence.
Cicero recommended Pompey to the Ro-
mans for their general, upon three accounts,
as he was a man of courage, conduct, and
good fortune. It was perhaps for the reafon
above mentioned, namely, that a feries of
good fortune fuppofes a prudent manage-
ment in the perfon to whom it befals, that
not only Sylla the dictator, but feveral of the
Roman emperors, as is ftill to be feen upon
their medals, among their other titles, give
themfelves that of Felix or Fortunate. The
heathens indeed feem to have valued a man
more for his good fortune than for any other
quality, which I think is very natural for
thofe who have npt a ftrong belief of anoth-
er world. For how can I conceive a man
crowned with many diftinguifhing bleffings,
that has not fome extraordinary fund of mer-
it and perfection in him, which lies open to
the Supreme eye, though perhaps it is not
140 THE PROVIDENCE OF GOD;
difcoVered by my obfervation ? What is the
reaion Homer arid Virgil's heroes do not
form a refolution, or ftrike a blow, without
the conduct and direction of fome deity ?~
Boubtlefs becaufe the pOets efteemed it the
greateft honour to be favoured by the? gods,
and thought the beft way of praifing a marie
was to recount thofe favours which natural-
ly implied an extraordinary merit in the per-
ion oil whom they defcetided.
Thofe who believe a future &ate of re-
wards and puaifhments, ac~t very abfufdly if
they form their opinions of a man's merit
from his fuccefles.
But certainly if I thought the whole cifcle
of our being was concluded between GUT
births and deaths* I fhouM think a man's
good forrtune the meafure and flandard o
his real merit, fince Providence would have
no opportunity of rewarding his virtue and
perfections but in the prefeiit life. A virtu-,
ous unbeliever, who lies under the preiTure of
misfortunes, hasreafon to cry out, as they
fay Brutus did, a little before his death, " O
virtue ! I have wodhipped thee as a fuBftaiitia!
good, but I find thou art an empty name. '*
Bat to return to our firft point, thdtigft
prudence does undoubtedly in a great mea-
fure produce bur good or ill fortune, in 'the
world, it is certain that 'there are many iinv
fo'refeeii accidents and occurrences, which
very often pe'rvert the fineft fchemes that cari
b^ laid by hurnart wifdom. The face is not
Sways' to the Mfr 9 riQj; the Mfle ta
THE PROVIDENCE OF GOD. 141
ftrong. Nothing lefs than infinite wifdom
can have an abfolute command over fortune :
the higheft degree of it which man can pof-
fefs is by no means equal to fortuitous events,
and to fuch contingencies as may rife in the
profecution of our affairs. Nay, it very often
happens, that prudence, which has always in
it a great mixture of caution, hinders a man
from being fo fortunate as he might poffibly
have been without it. A perfon who only
aims at what is likely to fucceed, and follows
clofely the dictates of human prudence, never
meets with thofe great and unforefeen fuccef*
fes, which are often the effect of a fanguine
temper, or a more happy raflinefs ; and this
perhaps may be the reafon, that according to
the common obfervation, fortune, like other
females, delights rather in favouring the young
than the old.
Upon the whole, fince man is fo fhort
fighted a creature, and the accidents which
may happen to him fo various, I cannot but
be of Dr. Tillotfon's opinion in another cafe,
that were there any doubt of a Providence,
yet it certainly would be very defirable there
Ihould be fuch a being of infinite wifdom and
goodnefs, on .whofe direction we might rely
in the conduct of human life.
It is a great prefumption to afcribe our fuc
ceffes to our own management, and not to
efteem ourfelves upon any bleffing, rather as
it is the bounty of Heaven than the acquifi-
tion of our own prudence. I am very well
pleafed with a medal which was flruck by
142 THE PROVIDENCE OF GOD .
Queen Elizabeth, a little after the defeat of
the invincible Armada, to perpetuate the
memory of that extraordinary event. It is
well known how the king of Spain, and
Others, who were the enemies of that great
princes, to derogate from her glory, afcribed
the ruin of their fleet rather to the violence
of ftorms and tempefts than to the bravery
of the Englifh. Queen Elizabeth, inftead of
looking upon this as a diminution of her hon-
our, valued herfelf upon fuch a fignal favout
of Providence : and accordingly, in the re-
verfe of the medal above mentioned, has re-
prefented a fleet beaten by a tempeft, and
falling foul upon one another, with that re-
ligious infcription, Affiavit Deus, et diffipaniiir ;
"He blew with his wind, and they were
fcattered."
It is remarked of a famous Grecian Gen-
eral, whofe name I cannot at prefent recol-
left, and who had been a particular favourite
of fortune, that upon recounting his victo-
ries among his friends, he added, at the end
of feveral great actions, And in this fortune had
nojhare. After which, it is obferved in hll*
tory, he never profpered in any thing he un
clertook.
As arrogance, and a conceitednefs of our
own abilities are very {hocking and ofFenfive
to men of fenfe and virtue ; we may be fure
they are highly difpleafiftg to that Being who
delights in an humble mind, and by feveral
of his difpenfations, feems purpofely to ihow
us that our own fchemes or prudence have
no {hire in our advancements.
THE PROVIDENCE OF GOD. 143
Since on this fubject I -have already admit-
ted/everal quotations which have occurred
to my memory upon writing this paper, I
will conclude it with a little Perfian fable;
A drop f water fell out of a cloud into the
lea, and finding itfelf loft in fuch an immen-
fity of -fluid matter, broke out into the fol-
lowing reflection ; " Alas! what an iniignifi-
cant creature am I in this prodigious ocean
of waters ; my exiftence is of no concern to
the umverfe ; I am reduced to a kind of
nothing, and am lefs than the leaft of the
works olf God." It fo happened, that an
oyfter, which lay in the neighbourhood of
this drop, chanced to gape and f wallow it up
in the mrdft of this its humble foiiloquy.
The drop, fays the fable, lay a great w^hite
hardening in the mell, till by degrees it was
ripened into a pearl : which, falling into the
hands of a diver, after a long-feries of adven-
tures, is at preferit that famous pearl whid}
is fixed on the top of the Perfian diadem.
144 THE PROVIDENCE OF GOD.
SifraSus tV.alatur orbis
Impavidum ferient ruina.
Hor. Lib. III. Ode 3. 1.7.
Should the whole frame of nature round him break.
In ruin and confuflon hurl'd,
He, unconcern'd, would hear the mighty crack,
And ftand fequre amidft a falling world.
AKON.
MAN, confidered in himfelf, is a very
helplefs and a very wretched being. He is
fubjecl every moment to the greateft calami-
ties and misfortunes. He is befet with dan-
ger on all fides, and may become unhappy by
numberlefs cafulties, which he could not fore-
fee, nor have prevented had he forefeen them.
It is our comfort, while we are obnoxious
to fo many accidents, that we are under the
care of one who directs contingencies, and
has in his hands, the management of every
thing that is capable of annoying or offend-
ing us ; who knows the affiftance we ftand in
need of, and is always ready to beftow it on
thofe who afk it of him.
The natural homage which fuch a crea-
ture bears to fo infinitely wife and good a
Being, is a firm reliance on him for the blef-
iings and conveniencies of life : and an habit-
ual truft in him for deliverance out of all
fuch dangers and difficulties as may befal us.
The man who always lives in this difpofi-
tion of mind, has not the fame dark and mel-
ancholy views of human nature as he who
confiders himfelf abftractediy from this rela-
tion to the Supreme Being. At the fame
THE PROVIDENCE OF GOD. 145
time that he reflects upon his own weaknefs
and imperfection, he comforts himfelf with the
contemplation of thefe divine attributes, which
are employed for his fafety and his welfare.
He finds his want of forefight made up by
the omnifcience of him who is his fupport.
He is not fenfible of his own want of firength,
when he knows that his helper is almighty.
In Ihort, the perfon.who has a firm truft on
the Supreme Being, is powerful in his power,
wife by his wifdom, happy by his happinefs.
He reaps the benefit of every divine attribute,
and lofes his own mfufiiciency in the fulnels
of infinite perfection.
To make our lives more eafy to us, we are
commanded to put our trull in him, who is
thus able to relieve and and fuccour us ; the
divine goodnefs having made fuch a reliance
a duty, notwithstanding we fliould have been
miferable had it been forbidden us.
Among feveral motives which might be
made ufe of to recommend this duty to us,
I fhill only take notice of thole that follow.
The firi.1 and ftrongeft is, that we are prom-
ifed he will not fail thofe who put their truft
iii him.
But without confidering the fupernatural-
bleiling which accompanies this duty, we
may obferve, that it has~a natural tendency
to its own rewards ; or, in other words, that
this firm truft and confidence in the great
Difpofer of all things, contributes very much
to the getting clear of any afHIcrion, or to
the bearing it manfully.' A perfon who be*
N
146 THE PROVIDENCE OF
lieves he has his fuccour at hand, and that
he ads in fight of his friend, often exerts
himfelf beyond his abilities, and does won-
ders that are not to be matched by one who
is not animated with fuch a confidence of
fuccefs. I could produce inftances from hif-
tory, of generals, who, out of a belief that
they were under the protection of fome invi-
fible affiftant, did not only encourage their fol-
diers to do their utmoft, but have acted them-
felves beyond what they would have done,
had they not been infpired by fuch a belief.
I might, in the fame manner, fliew how fuch
a truft in the afiiflance of an Almighty Being
naturally produces patience, hope, cheerful-
nefs, and all other difpoiitions of mind, that
alleviate thofe calamities which we are net
able to remove.
The practice of this virtue adminiflers
great comfort to the mind of man in times
of poverty and afflictions, but moft of all in
the hour of death. When the foul is hover-
ing in the laft moments of its federation,
when it is juft entering on another {late of
exrflence, to converfe with fcenes, and ob-
jects, and companions, that are altogether
new ; what can fupport her under fuch
tremblings of thought, fuch fear, fuch anxi-
ety, fuch apprehenfions, but the calling of all
her cares upon him who firft gave her beihg,
who has conducted her through one ftage of
it, and will.be always with her to guide and
comfort her in her progrefs through eterni-
ty ?
THE PROVIDENCE OF GOD.
David has very beautifully reprefented this
fteady reliance on God Almighty, in his 23d
Pfalm ; which is a kind of paftoral hymn,
and filled with thofe allulions which are ufu-
al in that kind of writing. As the poetry is
very exquifite, I fhall prefent my reader
with the following tranflation of it.
I. The Lord my pafture fhall prepare,
And feed me with a fhepherd's care ;
His preience fhall my wants (upply,
And gua rd me with a watchful eye ;
My noon-day walks he (hall attend,
And all my midnight hours defend.
II. When in the fultry glebe I faint,
Or on the thirily mountain pant,
To fertile vales, and dewy meads, ..
My weary wand'riog fteps he leads.
Where peaceful rivers, foft and flow,
Amid the vevdani Undfcape flow.
III. Though in the paths of death I tread,
With gloomy horrors overhead,
My (leadfaft heart fnall fear no ill,
For thou, O Lord, art with me ft ill ;
Thy friendly crook (hall give me aid*
And guide me through the dreadful (hide.
IV. Though in a bare and rugged way,
Through devious lonely wilds I dray,
Thy bounty (Kali my pains beguile ;
The barren wiidernefs (hail fmile,
With fuiden greens and herbage crowaM,
And ftreams fiuli murrner- all around.
148 THE WORSHIP OF GOD v
SECT. IV.
THE WORSHIP OF GOD.
JRetfgenfem efts opcrtet, reHgwfum nefas.
Incerti autoris apuid. Aul. Cell.
A man fliould be religious, not fuperftitious.
IT is of the laft importance to feafon the
paffions of a child with devotion, which fel-
dom dies in a mind that has received an ear-
ly tin&ure of it. Though it may feem ex-
tinguiihed for a while by the cares of the
world, the heats of youth, or the allurements
of vice, it generally breaks out, and difcov-
ers itfelf again, as foon as difcretion, confider-
ation, age 3 or misfortunes, have brought the
man to himfelf. The fire may be covered
and overlaid, but cannot be entirely quench-
ed or fmothered.
A ftate of temperance, fobriety, and juftice,
without devotion, is a cold, lifelefs, inlipid
condition of virtue ; and is rather to be ftiled
philofophy than religion. Devotion opens
the mind to. great conceptions, and fills it
with more fubiirne ideas than any that are
to be met with in the mod exalted fcience,
and at the fame time warms and agitates the
foul more than fenfual pleafure/
It has been obferved by fome writers, that
man is more diftinguifhed from the animal
world by devotion than by reafon, as feveral
brute creatures difcover in their actions fome-
thing like a faint glimmering of reafon,
though they betray, in no lingle circumftance
of their behaviour, any thing that bears the
TME WORSHIP OF GOD. 149
leaft affinity to devotion. It is certain, the
propenfity of the mind to religious worfliip,
the natural tendency of the foul to fly to
fome fuperior B^ifig for fuccour in dangers
and diftrefles, the gratitude to an- invifiblfc
Superintendent, which arifes in us upon re-
ceiving any extraordinary and unexpected
good fortune, the a&s of love and admiration
with which the thoughts of men are fo won-
derfully tranfported, in meditating upon the
divine perfections, and the univerfal concur-
rence of a!J the nations under heaven in the
great article of adoration, plainly fhew .that
devotion or religious worfhip muft be the
effect of a tradition from fome firft founder^
of mankind, x>r that it, is conformable to the
natural light of reafon, or that it proceeds <,
from an inftincl: implanted in the foul itfelf.
For my part, I look upon all thefe to be the
concurrent caufes ; but which ever of them
mail be affigned as the principle of divine
worfliip, it manifeftly points to a Supreme
Being as the firft author of it.
I may take fome other opportunity of con-
fidering thofe particular forms and methods
of devotion which are taught us by Chrif-
tianity ; but mall here obferve into what er-
rors even this divine principle may fpme-
times Head us, when it is not moderated by
that right reafon which was given us as the
guide of all our actions.
Ths two great errors into which a miftak-
en devotion may betray us are enthuliafm
and fuperititigri.:
N 2
150 THE WORSHIP OF GOD.
There is not a more melancholy object
than a man who has his head turned with
religious enthufiafm. A perfon that is crazed,
though with pride or malice, is a fight very
mortifying to human nature ; but when the
diftemper arifes from any indifcreet fervours
of devotion, or too intenfe an application of
the mind to its miftaken duties, it deferves
our companion in a more particular manner.
We may however learn this leflbn from it,
that lince devotion itfelf (which one would
be apt to think could not be too warm) may
diforder the mind, unlefs its heats are tem-
pered with caution and prudence, we mould
be particularly careful to keep our reafon as
cool as poffible, and to guard ourfelves in all
parts of life againft \he influence of pailion,
imagination, and conftitution.
Devotion, when it does not lie under the
check of reafon, is yery apt to degenerate in-
to enthufiafm. When the mind finds her-
felf very much inflamed with her devotions,
ihe is too much inclined to think they are
not of her own kindling, but blown up with
fomething divine within her. If ihe indulges
this thought too far, and humours the grow-
ing pailion, fhe at laft flings herfelf into- im-
aginary raptures and ecftacies ; and when
once he fancies herfelf under the influence
of a divine impulfe, it, is no wonder if me
flights human ordinances, and refufes to com-
ply with any eftablifhed form of religion, as
thinking herfelf directed by a much fuperior
guide,
THE WORSHIP OF GOD. 151
As enthuiiafm is a kind of excefs in devo-
tion, fuperftition is the excefs not only of
devotion, but of religion in general ; accord-
ing to an old Heathen faying, quoted by Au-
lus Gellius, Rehgentem efle oportet, religiofum ne-
fas ; A man fliould be religious, net fuper-
flitious ; for, as the author tells us, Nigidius
obferved upon this paffage, that the Latin
words which terminate in ofm, generally im-
ply vicious characters, and the having of any
quality to an excefs.
An enthufiaft in religion is like an obili-
nate clown, a fuperftitious man like an infipid
courtier. Enthuiiafm has fomething in it of
madnefs, fuperftition of folly. Moft of the
fects that fatl ihort of the church of England
have in them ftrong tinctures of enthufiafm,
as the Roman Catholic Religion is one huge
overgrown body of chiidiih and idle fuper-
ftitions.
The Roman Catholic church feems indeed
irrecoverably loft in this particular. If an
abfurd drefs or behaviour be introduced in
the world, it will foon be found out and dif-
carded : on the contrary, a habit or ceremo-
ny, though never fo ridiculous, which has
taken fandtuary in the church, fticks in it
for ever. A Gothic bilhop perhaps thought
it proper to repeat fuch a form in fuch par-
ticular {hoes or flippers : another fancied .it
would be very decent if fuch a part of pub-
lic devotions were performed with a mitre
on his head, and a croiier in his hand : to this
a brother Vandal, as wife as the others, adds
THE WORSHIP OF COD.
an antic drefs, which, he conceived would al-
lude --very aptly to fuch and fuch myfteries,
till by degrees the whole office has degene-
rated into an empty fhow.
Their fuccefibrs fee the vanity and incon-
venience of thefe ceremonies ; but inftead
of reforming, perhaps add others which they
think more fignificant, and which take pot
feflion in the fame manner, and are never to
be driven out after they have been once ad-
mitted. 1 have feen the Pope officiate at St.
Peter's, where, for two hours together, he
was bufied in putting on or off his different
accoutrements* according to the different
parts he was to acl in them.
Nothing is fo glorious in the eyes of man-
kind, and ornamental to human nature, fet-
ting alide the infinite advantages which arife
from it, as a ftrong, ileady, mafculine piety ;
but enthufiafm and fuperftition are the weak-
neffes of human reafon, that expofe us to the
fcorn and derifion of infidels, and fink us e-
ven below the beafts that perifh.
Idolatry may be looked upon as another
error arifing from miftaken devotion ; but
becaufe reflections on that fubjecl would be
of no ufe to an EngUfti reader, I lhall not en-
large upon it* L
THE WORSHIP OF GOD 153
Qmnzbtu in terrh, qwe funl a Gadilus ufque
duroram et Gangem, pauci dignofcsre poffunt
Vera bona, atque iliis muhum diverfa^ remota
JSfroris nebula
Jur. Sat. ic. 1. 1.
Look round the habitable world, how few
Know their own good 3 or, knowing it, purfue !
IN my laft Saturday's paper I laid down
fome thoughts upon devotion in general, and
ihall here (hew what were the notions of the
moft refined Heathens on this fubjecl, as they
are reprefented in Plato's dialogue upon pray
er, entitled, Alcibiades thefecond^ which doubt-
lefs gave occafion to Juvenal's tenth fatire,
and to the fecond fatire of Perfius ; as the,
laft of thefe authors has almoft tranfcribed
the preceding dialogue, entitled, Alcibiades
tkejirfti in his fourth fatire.
The fpeakers in this dialogue upon prayer
are Socrates and Alcibiades, and the iub-
ftance of^it (when drawn together out of
the intricacies and digrefiions) as follows :
Socrates meeting his pupil Alcibiades, as
he was going to his devotions, and obferving
his eyes to be fixed upon the earth with
great ferioufnefs and attention, tells him,
that he had reafon to be thoughtful on that
occafion, fince it was poffible for a man to
bring down evils upon himfelf, by his own
prayers, and that thofe things which the gods
fend him in anfwer to his petitions might
turn to his deftru&ion ; this, fays he, may
not only happen when a man prays for what
150 THE WORSHI? OF GOD.
There is not a more melancholy object
than a man who has his head turned with
religious enthufiafm. Aperfon that is crazed,
though with pride or malice, is a fight very
mortifying to human nature ; but when the
diftemper arifes from any indifcreet fervours
of devotion, .or too intenfe an application of
the mind to its miftaken duties, it deferves
our compafiion in a more particular manner.
We may however learn this leffon from it,
that fince devotion itfelf (which one would
be apt to think could not be too warm) may
diforder the mind, unlefs its heats are tem-
pered with caution and prudence, we fhould
be particularly careful to keep our reafon as
cool as poffible, and to guard ourfelves in all
parts of life againft \he influence of paflion,
imagination, and conftitution.
Devotion, when it does not lie under the
check of reafon 3 is very apt to degenerate in-
to enthufiafiTi. When the mind finds her-
felf very much inflamed with her devotions s
ihe is too much inclined to think they are
not of her own kindling, but blown up with
fomething divine within her. If me indulges
this thought too far, and humours the grow-
ing paffion, flie at laft flings herfelf into im-
aginary raptures and ecftacies ; and when
once ihe fancies herfelf under the influence
of a divine impulfe, it is no wonder if ihe
flights human ordinances, and refufes to com-
ply with any eftabliflied form of religion, as
thinking herfelf directed by a much fuperipr
guide,
THE WORSHIP OF GOD. 151
As enthufiafm is a kind of excefs in devo-
tion, fuperftition is the excefs not only of
devotion, but of religion in general j accord-
ing to an old Heathen faying, quoted by Au-
lus Gellius, Reltgentem ejje opertet^ religiofum rie-
fas ; A man mould be religious, not fuper-
flitious ; for, as the author tells us, Nigidius
obferved upon this paflage, that the Latin
words which terminate in ofm, generally im-
ply vicious characters, and the having of any
quality to an excefs. .
An enthufiaft in religion is like an oblli-
nate clown, a fuperftitious man like an infipid
courtier. Enthufiafm has fomething in it of
madnefs, fuperftition of folly. Moft of the
feels that fan 1 ihort of the church of England
have in them ftrong tinctures of enthufiafm,
as the Roman Catholic Religion is one huge
overgrown body of childiOi and idle fuper-
ftitions.
The Roman Catholic church feems indeed
irrecoverably loft in this particular. If an
abfurd jdrefs or behaviour be introduced in
the world, it willfoon be found out and dif-
carded : on the contrary, a habit or ceremo-
ny, though never fo ridiculous, which has
taken fan&uary in the church, flicks in it
for ever. A Gothic bifliop perhaps thought
it proper to repeat fuch a form in fuch par-
ticular fhoes or flippers : another fancied Jt
would be very decent if fuch a part of pub-
lic devotions were performed with a mitre
on his head, and a crofier in his hand : to this
a brother Vandal, as wife as the others, adds
tli WORSHIP OF COD.
an antic drefs, which he conceived would 'al-
lude --very aptly to iuch and fuch myfteries,
till by degrees the whole office has degene-
rated into an empty fliow.
Their fuccefTors fee the vanity and incon-
venience of thefe ceremonies ; but inftead
of reforming, perhaps add others which they
think more fignificant, and which take pof-
feffion in the fame manner, and are never to
be driven out after they have been once ad-
mitted. 1 have feen the Pope officiate at St.
Peter's, where, for two hours together, he
was bufied in putting on or off his different
accoutrements., according to the different
parts he was to act in them.
Nothing is fo glorious in the eyes of man-
kind, and ornamental to human nature, fet-
ting afide the infinite advantages which arif&
from it, as a ftrong, fteady, mafculine piety ;
but enthufiafm and fuperftition are the weak-
neffes of human reafon, that expofe us to the
fcorn and derifion of infidels, and fink us e-
ven below the beafts that perifli.
Idolatry may be looked upon as another
error arifing from miftaken devotion ; but
becaufe reflections on that fubjeci would be
of no ufe to an EugUfti reader 3 1 ftiall not ea
large upon it*
THE WORSHIP OF GOD 153
Omnibus in terris, quaefunt a Gadibus ufque
duroram el Gangem, panel dignofcsre pojfunt
Vera bona, atque lilts multum diverfa t remota
Efroris nebula
Juv. Sat. ic. 1. i.
Look round the habitable world, how few
Know their own good ; or, knowing it, purfue !
I)RYDE.
IN my laft Saturday's paper I laid down
fome thoughts upon devotion in general, and
fhall here (hew what were the notions of the
moil refined Heathens on this fubject, as they
are reprefented in Plato's dialogue upon pray-
er, entitled, Alcibiades thefecond^ which doubt-
lefs gave occafion to Juvenal's tenth fatire,
and to the fecond fatire of Perfius ; as the,
laft of thefe authors has almoft tranfcribed
the preceding dialogue, entitled, Alcibiades
tkejirfti'm his fourth fatire.
The fpeakers in this dialogue upon prayer
are Socrates and Alcibiades, and the lub-
ftance of*it (when drawn together out of
the intricacies and digreffions) as follows :
Socrates meeting his pupil Alcibiades, as
he was going to his devotions, and obferving
his eyes to be fixed upon the earth with
great ferioufnefs and attention, tells him,
that he had reafon to be thoughtful on that
occafion, fince it was poffible for a man to
bring down evils upon himfelf, by his own
prayers, and that thofe things which the gods
fend him in anfwer to his petitions might
turn to his deftruclion ; this, fays he, may
not only happen when a man prays for what
154 THE WORSHIP OF GOD.
he knows is mifchievous in its own nature,
as Oedipus implored the gods to fow difien-
lion between his fons, but when he prays for
what he believes would be for his good., and
againft what he believes would be to his detri-
ment. This the philofopher fhews muft nec-
efTarily happen among us, fince moft men are
blinded with ignorance, prejudice, or paflion,
which hinder them from feeing fuch things
as are really beneficial to them. For an in-
fiance, he afks Alcibiades, whether he would
not be thoroughly pleafed and fatisfied if
that God to whom he was going to addrefs
himfelf, mould prpmife to make him the fov-
ereign of the whole eaith ! Alcibadies anfwers,
that he mould doubtlefs look upon fuch a
promife as the greateft favour that could be
beftowed upn him. Socrates then afks him,
if after receiving this great favour he would
be contented to lofe his life ; or if he would
receive it though he was fure he mould
make an ill ufe of it ? To both which que-
tions Alcibiades anfwers in the negative.
Socrates then {hews him, from the examples
of others, how thefe might probably be the
effect of fuch a blefling. Ha then adds, that
other reputed pieces of good fortune, as that
of having a fon, or procuring the higheft poft
in a government, are fubjecT: to the like fatal
confequences j which n^verthelefs, fays he,
men ardently deiire, and would not fail to
pray for, if they thought their prayers might
be effectual for the obtaining of them.
Having eftablifhed this great point, that all
THE WORSHIP OF GOD. 155
the moft apparent bleffings in this life are ob-
noxious to fuch dreadfull confequences, and
that no man knows what in its events would
prove to him a bleiliag or a curfe, he teaches
Alcibiades after what manner he ought to
pray. ,
In the firft place, he recommends to him,
as the model of his devotions, a fliort prayer,
which a Greek poet compofed for the ufe of
his friends, in the following words ; " O Ju-
piter ! give us thofe things which are good
for us : whether they are fuch things as we
pray for, or fuch things as we do not pray
for ; and remove from us thole things which
are hurtful, though they are fuch things as
we pray for. "
In the fecond place, that his difciple may
alk fuch things as are expedient for him, he
{hews him, that it is abfolutely neccefihry to
apply himfelf to the ftudy of tiue wifdqm,
and to the knowledge of that which is his
chief good, and the moft fuitable to the ex-
cellency of his nature. In the third and laft
place, he-informs him, that the beft methods
he could make ufe of to draw down bleilings
upon himfelf, and to render his prayers ac-
ceptable, would be to live in a conftant prac-
tice of his duty towards the gods, and to-
wards men. Under this head he very much
recommends a form of prayer the Lacedemo-
nians made ufe of, in which they petition the
gods, " to give them all good things, fo long
as they were virtuous./* Under this head
likewife he gives a very remarkable account
of an oracle to the following purpofe.
156 THE WORSHIP OF GOD.
When the Athenians, in the war with the
Lacedemonians received many defeats both by
feaandland,they fent a meffage to the Oracle of
Jupiter Ammon, to a(k the reafon why they
who erected fo many temples to the gods,
and adorned them with fuch coftly offerings ;
why they who had inftituted fo many fefti-
vals, and accompanied them with fuch pomps
and ceremonies ; in fliort, why they who had
flain fo many hecatombs at their altars, fliould
be lefs fuccefsful than the Lacedemonians,
who fell fo fhort of them in all thefe particu-
lars. To this, fays he, the oracle made the
following reply ; Cfc I am better pleafed with
the prayer of the Lacedemonians than with
all the oblations of the Greeks." As this
prayer implied and encouraged virtue -in
thofe who made it ; the philofopher proceeds
to {hew how the moft vicious man might be
devout, fo far as victims could make him,
but that his offerings were regarded by the
gods as bribes, anc) his petitions as blafphe-
rnies. He likewife quotes on this occafion
two verfes out of Homer, in which the poet
fays, that the fcent of the Trojan facrifices
was carried up to heaven by the winds ; but
that it was not acceptable to the gods, who
were difpleafed with Priam and all his peo-
ple.
The concludon of this dialogue is very re-
markable. Socrates having deterred Alcibi-
ades from the prayers and Sacrifice he was go-
ing to offer by letting forth the above men-
tioned diiHculties of performing that duty as
THE WORSHIP OF GOD 157
he ought, adds thefe words, ec We muft there-
fore wait till fuch time as we may learn how
we ought to behave ourfelves towards the
gods and towards men." But when will
that time come, fays Alciblades, and who is
it will inftruct us ? For I would fain fee this
man whoever he is. It is one, fays Socrates,
who takes care of you ; but as Homer tells
us, that Minerva removed the mift from
Diomedes' eyes, that he might plainly
difcover both gods and men ; fo the dark-
nefs that hangs upon your mind muft be re-
moved, before you are able to difcern what
is good and what is evil. Let him remove
from my mind, fays Alcibiades, the darknefs,
and what elfe he pleafes ; I am determined
to refufe nothing he fhall order me, whoever
he is, fo that I may become the better man
by it. The remaining part of this dialogue
is very obfcure : there is fomething in it that
would make us think Socrat:-:s hinted at
himfelf, when he fpoke of this Divina Teach-
er who was to come into the world ; did he
not own, that he himfelf was in this refpcct as
much at a lofs, and in as great diftrefs as the
reft of mankind.
Some learned men look upon this conclu-
fion as a prediction of our Saviour, or at leaft
that Socrates, like the High-Prieft, prophe-
cied unknowingly, and pointed at that Di-
vine Teacher who was to come into the
world foine ages after him. However that
may be, we find that this great philofopher
faw by the light of reafon, that it was fait.
O
156 THE WORSHIP OF GOD.
When the Athenians, in the war with the
Lacedemonians received many defeats both by
feaandlandjthey fent a meffage to the Oracle of
Jupiter Ammon, to afk the reafon why they
who erected fo many temples to the gods,
and adorned them with fuch coftly offerings ;
why they who had inftituted fo many fefti-
valsj and accompanied them with fuch pomps
and ceremonies ; in fhort, why they who had
flain fo many hecatombs at their altars, fhould
be lefs fuccefsful than the Lacedemonians,
who fell fo fliort of them in all thefe particu-
lars. To this, fays he, the oracle made the
following reply ; " I am better pleafed with
the prayer of the Lacedemonians than with
all the oblations of the Greeks." As this
prayer implied and encouraged virtue -in
thofe -who made it ; the philofopher proceeds
to fhew how the moft vicious man might be
devout, fo far as victims could make him,
but that his offerings were regarded by the
gods as bribes, and his petitions as blafphe-
mies. He like wife quotes on this occafion
two verfes out of Homer, in which the poet
fays, that the fcent of the Trojan facrifices
was carried up to heaven by the winds ; but
that it was not acceptable to the gods, who
were difpieafed with Priam and all his peo-
ple.
The concluiion of this dialogue is very re-
markable. Socrates having deterred Alcibi-
ades from the prayers and facrifice he was go-
ing, to offer by fetting forth the above men-
tioned diificulties of performing that duty as
THE WORSHIP OF GOD 157
he ought, adds thefe words, " We muft there-
fore wait till fuch time as we may learn how
we ought to behave -ourfelves towards the
gods and towards men." But when will
that time come, fays Alciblades, and who is
it will inftruft us ? For I would fain fee this
man whoever he is. It is one, fays Socrates,
who takes care of you ; but as Homer tells
us, that Minerva removed the mift from
Diomedes' eyes, that he might plainly
difcover both gods and men ; fo the dark-
nefs that hangs upon your mind muft be re-
moved, before you are able to difcern what
is good and what is evil. Let him remove
from my mind, fays Alcibiades, the darknefs,
and what elfe he pleafes ; I am determined
to refufe nothing he fhall order me, whoever
he is, fo that I may become the better man
by it. The remaining part of this dialogue
is very obfcure : there is fomething in it that
would make us think Socrates hinted at
himfelf, when he fpoke of this Divine Teach-
er who was to come into the world j did he
not own, that he himfelf was in this refpect as
much at a lofs, and in as great diftrefs as the
reft of mankind.
Some learned men look upon this conclu-
fion as a prediction of our Saviour, or at leaft
that Socrates, like the High-Prieft, prophe-
cied unknowingly, and pointed at that Di-
vine Teacher who was to come into the
world foine ages after him. However that
may be., we find that this great philofopher
faw by the light of reafon, that it was fait-
O
158 THE WORSHIP OF GOD.
able to the goqdnefs of the divine Nature,
to fend a perfon into the world who fhould
inftrucl: mankind in the duties of religion,
and, in particular, teach them how to
pray.
Whoever reads this abftracl of Plato's
difcourfe on prayer, will I believe, natur-
ally make this reflection, that the great foun-
der of our religion, as well by his own ex-
ample, as in the form of prayer which he
taught his difciples, did not only keep up to
thofe rules which the light of nature had fug-
gefted to this great philofopher, but inftruct-
ed his difciples in the whole extent of this
duty, as well as of all others. He directed
them to the proper object of adoration, and
taught them according to the third rule a-
bove mentioned, to apply themfelves to him
in their clofets, without fhew and oftenta-
tion ; and to worfiiip him in fpirit and in
iTuth. As the Lacedemonians in their form
of prayer implored the gods in general, to
give them all good things fo long as they
were virtuous, we alk in particular " that our
offences miy be forgiven us as we forgive
thofe of others.'* If we look into the lecond
rule which Socrates has prefcribed, namely,
that we (hould apply ourfelves to the knowl-
edge of fuch things as are beft for us, this too
is explained at large in the doctrines of the
gofpel, where we are taught in fever ai inftan-
ces to regard thofe things as curfes, which
appear as blelTings in the eye of the world j
and on the contrary, to efteern thofe things
THE WORSHIP OF GOD. 159
as bleffings, which to the generality of man-
kind appear as curfes. Thus, in the form
which is prefcribed to us, we only pray for
that happinefs which -is our chief good, and
the great end of our exiftence, when we pe-
tition the Supreme Being for " the coming
of his kingdom," being felicitous for no
other temporal blefling but our daily fuflen-
ance. On the other fide, we pray againft
nothing but fin, and againft evil in general,
leaving it with Omnifcience to determine
what is really fuch. If we look into the firft
of Socrates' rules of prayer, in which he re-
commends the abovementioned form of the
ancient poet, we find that form not only
comprehended, but very much improved ia
the petition, wherein we pray to the Supreme
Being that " his will may be done :" which
is of the fame force with that form which
our Saviour ufed, when he prayed againft
the mod ignominious of deaths ; " never-
thelefs not my will but thine be done.'* This
comprehensive petition is the mod humble,
as well as the moft prudent, that can be of-
fered up from the creature to its Creator, as
it fuppofes the Supreme Being wills nothing
but what is for our good, and that he knows
better than ourfelves what is fo. L.
160 THE WORSHIP OF GOD.
Nequeo monjlrare, et fentio tantum.
Juv. Sat. 7. I 56.
''Tis what I only feel, but can't exprefs.
IF there were no other confeqtience of it,
but barely that human creatures on this day
aiTemble themfelves before their Creator,
without regard to their ufual employments,
their minds at leifure from the cares of this
life, and their bodies adorned with the beft
attire they can beftow on them ; I fay, were
this mere outward celebration of a Sabbath
all that is expected from men, even that were
a laudable diftinclion, and a purpofe worthy
the human nature. But when there is add-
ed to it the fublime pleafure of devotion, our
being is exalted above itfelf ; and lie who
fpends a feventh day in the contemplation of
the next life will not eaiily fall into the cor-
ruptions of this in the other fix. They who
never admit thoughts of this kind into their
imaginations, lofe higher and fweeter fatis-
f actions than can be raifed by any other en-
tertainment. The moft illiterate man who
is touched with devotion, and ufes frequent
exercifes of it, contracts a certain greatneis
of mind, mingled with a noble limplicity,
that raifes him above thofe of the fame con-
dition ; and there is an indelible mark of
goodnefs in thofe who lincerely poffefs it.
It is hardly poffible it fliould be otherwife ;
for the fervors of a pious mind will naturally
contract fuch an earneftnefs and attention to^
wards a better being, as will make the ordi*
THE WORSHIP OF GOD. 161
nary paffages of life go off with a becoming
indifference. By this a man in the lowefi
condition will not appear mean, or in the
moft fplendid fortune infolent.
As to all the intricacies and viciffitudes un-
der which men are ordinarily entangled with
the utmoft forrow and paflion, one who is
devoted to Heaven when he falls into fuch
difficulties, is led by a clue through a labyr-
inth. As to this world he does not pretend
to fkill in the mazes of it, but fixes his
thoughts upon one certainty, that he fiiall
foon be out of it. And we may a(k very
boldly, what can be a more fure confolatioa
than to have an hope in death ? When men
/ are arrived at thinking of their very diffolu-
{ tion with pleafure, how few things are there
that can be terrible to them ? Certainly
nothing can be dreadful to fuch fpirits, but
what would make death terrible to them,
falfhood towards man, or impiety towards
Heaven. To fuch as thefe, as there are cer-
tainty many fuch, the gratifications of inno-
cent pleafures are doubled, even with re-
flections upon their imperfection. The dif-
appointments which naturally attend the
great promifes we make ourfelves in expected
enjoyments, ftrike no damp upon fuch men,
but only quicken their hopes of foon know-
ing joys, 'which are too pure to admit of al-
lay or fatiety. ' *"""
It is thought among the politer fort of
mankind, an imperfection, to want a relifii of
any of thofe things which refine our lives,
02
1 62 THE WORSHIP OF GOD.
This is the foundation of the acceptance
which eloquence, muftc and poetry make ia
the world ; and I know not why devotion,
confidered merely as an exaltation of our
happinefs, mould not at leaft be fo far regard-
ed as to be confidered. It is poffible the ve-
ry inquiry would lead men into fuch thoughts
and gratifications as they did not expect to
meet within this place. Many a good ac-
quaintance has been loft from a general pre-
poffeffion in his disfavour, and a fevere af-
pecl: has often hid under it a very agreeable
companion.
There are no diftinguiftnng qualities a
mong men to which there are not falfe pre-
tenders : but though none is more pretend-
ed to than that of devotion, there are, per-
haps, fewer fuccefsful impoftors in this kind
than any other. There is fomething fo na-
tively great and good in a perfon that is tru-
ly devout, that an aukward man may as well
pretend to he genteel, as an hypocrite to be
pious. The conftraint in words and actions
are equally viflble in both cafes, and any
thing let up in their room, does but remove-
the endeavours the far ther off their preten-
{ions. But however the fenfe of true -piety
is elated, there is no other motive of adion
that can carry us through all the vkiffitudes
of life with alacrity and refolution. But pi-
ety, like philofophy, when it is fuperficial
does but make men appear the worfe for it j
and a principle that is but half received, does,
but diftract; inftead of guiding, our
THE WORSHIP OF GOD. 163
iour. When I reflect upon the unequal con-
dud of Lotius, I fee many things that run
directly counter to his intereft ; therefore I
cannot attribute his labours for the public
good to ambition. When I con&der his dif-
regard to his fortune, I cannot efteem him
covetous. How then can I reconcile his neg-
lect of himfelf, and his zeal for others ? I
have long fufpected him to be a little pious :
but no man ever hid his vice with greater
caution than he does his virtue. It was the
praife of a great Romin, that he had rath-
er be, than appear, good. But fuch is the
weaknefs of Lotius, that I dare fay, he had
rather be efteemed irreligious than devout.
By I know not what impatience of railery
he is wonderfully fearful of being thought
too great a believer. A hundred little de-
vices are made ufe of to hide a time of pri-
vate devotion ; and he will allow you any
fufpicion of his being ill employed, fo you
do not tax him with being well. But alas t
how mean is fuch a behaviour ? To boail
of virtue is a moft ridiculous way of difap-
pointing the merit of it, but not fo pitiful
as that of being afliamed of it. How un*
happy is the wretch who makes the moft at>-
folute and independent motive of action the
caufe of perplexity and inconftancy ? How
much another figure does Cselicola make
with all who know him ? His great and fu-
perior mind, frequently exalted by the rap-
tures of heavenly meditation, is to all his
friends of the fame ufe as if an angel were
1 64 THE WORSHIP OF GOD
to appear at the decifion of thei.r difputes.
They very well underftand he is as much
difinterefted and unbiaffed as fuch a being.
He confiders all applications made to him, as
thofe addreffes will affect his own application
to Heaven. All his determinations are de-
livered with a beautiful humility ; and he
pronounces his deciiions with the air of one
"who is more frequently a fupplicant than a
judge.
Thus humble, and thus great, is the man
who is moved by piety, and exalted by de-
votion. But behold this recommended by
the mafterly hand of a great divine who I
have heretofore made bold with.
M . It is fuch a pleafure as can never cloy or
overwork the mind ; a delight that grows
and improves under thought and reflexion,
and while it exercifes, does alio endear it-
felf to the mind. All pleafures that affect
the body mud needs weary, becaufe they
tranfport ; and all tranfportation is a vio-
lence ; and no violence can be lafting, but
determines upon the falling of the fpirits,
which are not able to keep up that height of
motion that the pleafure of the fenfes raifes
them to. And therefore how inevitably
does an immoderate laughter end in a ugh,
which is only nature's recovering itfelf after
a force done to it ; but the religious pleafure
of a weil-difpofed mind moves gently, and
therefore conftantly. It does not effect by
rapture and extafy, but is like the pleafure
of health, greater and ilronger than thofe
THE WORSHIP OF GOD 165
that call up the fehfes with groffer and more
affecYmg impreflions. No man's body is as
ftrong as his appetites ; but Heaven has cor-
rected the boundleffnefs of his voluptuous
defines by ftinting his ftrengths, and con-
trading his capacities.^ The pleafure of the
religious man is an eafy and a portable pleaf-
ure, fuch an one as he carries about in his
bofom, without alarming either the eye or
the envy of the world. A man putting all
his pleasures into this one, is like a traveller
putting ail his goods into one jewel ; the val-
ue is the fame, and the convenience greater."
SECT. V.
ADVANTAGES OF REVELATION ABOVE
NATURAL REASON.
quicquiil (lignum faplente lonoque eft.
HOR. Lib. I. Ep. 4 1. 5.
. -r What benefits the wife and good. CREECH.
RELIGION may be confidered under two
general heads. The firft comprehends what
we are to believe, the other what we are to
praclife. By thofe things which we are to
believe^ I mean whatever is revealed to us
in the holy writings, and which we could
not have obtained the knowledge of by the
light of nature ; by the things which we are
to pracUfe, I mean all thoie duties to which
166 ADVANTAGES OF REVELATION
we are directed by reafon or natural religion.
The firft of thefe I fhall diftinguifh by the
name of faith, the fecond by that of mo-
rality.
If we look into the more ferious part of
mankind we find many who lay fo great a
ftrefs upon faith, that they neglect morality ;
and many who build fo much upon morality,
that they do not pay a due regard to faith.
The perfect man fliould be defective in nei-
ther of thefe particulars, as will be very ev-
ident to thofe who confider the benefits
which arife from each of them, and which
I mall make the fubject of this day's paper.
Notwithftanding this general divifion of
Chriftian duty into morality and faith, and
that they have both their peculiar excellen-
cies, the firft has the pre-eminence in feveral
refpects.
Firft \ Becaufe the greateft part of morali-
ty (as I have ftated the notion of it) is of a
fixed eternal nature, and will endure when
faith fliall fail, and be loft in conviction.
Secondly, Becaufe a perfon may be qualifi-
ed to do greater good to mankind, and be-
come more beneficial to the world, by mo-
rality without faith, than by faith without
morality,.
Thirdly^ Becaufe morality gives a greater
perfection to human nature, by quieting the
mind, moderating the pafiions, and advanc-
ing the happihefs of every man in his private
capacity.
Fourthly, Becaufe the rule of morality is
ABOVE NATURAL REASON. 167
much more certain than that of faith : all
the civilized nations in the world agreeing
in the great points of morality as much as
they differ in thofe of faith.
Fifthly, Becaufe infidelity is not of fo ma-
lignant a nature as immorality ; or, to put
the fame reafon in another light, becaufe it
is generally owned there may be falvation for
a virtuous infidel, (particularly in the cafe of
invincible ignorance,) but none for a vicious
believer.
Sixthly r , becaufe faith feems to draw its
principle, if not all its excellency, from the
influence it has upon morality ; as we {hall
lee more at large, if we conlider wherein
confifts the excellency of faith, or the belief
of revealed religion ; and this I think is,
ftrft 9 In explaining and carrying to great-
er heights feveral points of morality.
Secondly, In furniftiing new and ftronger
motives to enforce the practice of morality.
Thirdly, In giving us more amiable ideas
of the Supreme Being, more endearing no-
tions of one another, and a truer ftate of
ourfelves, both in regard to the grandeur
and vilenefs of our natures.
Fourthly, By {hewing us the blacknefs and
deformity of vice, which, in the Chriftian
fyftem,* is fo very great, that he who is pof-
fefled of all perfection, and the fovereign
Judge of it, is reprefented by feveral of our
divines, as hating fin to the fame degree that
he loves the facredperfon^who was made the
propitiation of it.
1 68 ADVANTAGES OF REVELATION
Fifthly, In being the ordinary and pre-
fcribed method of making morality effectual
to falvation.
I have only touched on thefe feveral heads,
which every one who is converfant in dif-
courfes of this nature will ealily enlarge up-
on in his own thoughts, and draw conclu-
fions from them which may be ufeful to him
in the con duel: of his life. One, I am fure,
is fo obvious that he cannot mifs it, namely,
that a man cannot be perfect in his fcheme
of morality who does not ftrengtfcen and
fupport it with that of the Chriftian faith.
Befides this, Ifhall lay down two or three
other maxims, which, I think, we may de-
duce from what has been faid.
Firft, That we fhould be particularly cau-
tious of making any thing an article of faith
which does not contribute to the confirma-
tion or improvement of morality.
Secondly^ That no article of faith can be
true and authentic which weakens or fub-
verts the practical part of religion, or what
I have hitherto called morality.
Thirdly., That the greateft friend of mo-
rality, or natural religion, cannot poffibly
apprehend any danger from embracing Chrif-
tianity, as it is preserved pure and uncorrupt
in the doctrines of our national church.
There is likewife another maxim, which
I think may be drawn from the foregoing
confiderations, which is this, that we mould
in all dubious points, confider any ill confe-
quences that may arife from them, fuppofing
ABOVE NATURAL REASON. 169
they ftiould be erroneous, before we give up
our aflent to them.
For example, in that dlfputable point of
perfecuting men for co-nfcience fake, beiides
the embittering their minds with hatred, in-
dignation, and all the vehemence of relent-
ment, and enfnaring them to prolefs what
they do not believe, we cut them off from
the plea-fares and advantages of fociety, af-
fficl: their bodies, diftrefs their fortunes^ hurt
their reputations, ruin their families, make
their lives painful, or put an end to them.
Sure when I fee fuch dreadful confaquences
riling from a principle, I wouk : be as fully
convinced of the truth of it as of a mathe-
matical demonftration, before I would ven-
ture to act upon it, or make it a part of my
religion.
In this caie the injury done our neighbour
is plain and evident ; the pi'inciple that puts
us upon doing it of a dubious and dlfputable
nature. Morality feems highly violated by
the one ; and whether or no a zeal for what
a man thinks the true fyftem of faith may
juftify it, is very uncertain. I cannot 'but
think, if our religion produce charity, as
well as zeal, it -will not be for fhe wing itfelf
by fuch cruel inRances. But to conclude
with the words of an excellent author,
" We have juft enough religion to make us
hate, but not enough to make us love one
another." C.
170 ADVANTAGES OF REVELATION
The fewer things we want the more we referable God.
IT was the common boaft of the Heathen
philofophers, that by the efficacy of their
feveral doclrines they made human nature
refemble the divine. How much miftaken fo*
ever they might be in the feveral means they
propofed for this end, it imift be owned
that the defign was great and glorious. The
fineft works of invention and imagination
are of very little weight when put in the
balance with what refines and exalts the ra-
tional mind. Longinus excufes Homer very
handfomely, when he fays, the poet made
his gods like men, that he might make his
men appear like the gods. But it muft be
allowed that feveral of the ancient philofo-
phers acted as Cicero wifiies Homer had
done : they endeavoured rather to make
men like gods than gods like men.
According to this general maxim in phi-
lofopliy, fonie of them have endeavoured to
place men in fuch a ftate of pleafure, or in-
dolence at leait, as they vainly imagined the
happifiels of the Supreme Bang to confift in.
On the other hand, the moft virtuous feel: of
philofophers have created a chimerical wife
man, whom they made exempt, from paffion
and pain, and thought it enough to pronounce
him alMufficient.
This laft character, when di veiled of the
glare of human philofophy that furrounds it,
fignifies no more than that a good and wife
man fiiould fo arm himfeif with patience as
ABOVE NATURAL REASON. 171
not to yield tamely to the violence of paf-
fion and pain ; that he fhould learn fo to
fupprefs and contract his defires as to have
few wants ; and that he fhould cherifti fo
many virtues in his foul as to have a perpet-
ual fource of pleafure in himfelf.
The Chriftiaa religion requires, that after
having framed the beft idea we are able of
the divine nature, it fhould be our next care
to conform ourf elves to it as far as our im-
perfections will permit. I might mention
feveral paflages in the facred writings on this
head, to which I might add many maxims
and wife fayings of moral authors among
the Greeks and Romans,
I mall only inftance a remarkable paffage
to this purpofe out of Julian's Caefars. The
emperor having reprefented all the Roman
emperors, with Alexander, the Great, as
paiSng in review before the gods, and. llriv-
ing for the fuperioi-ity, lets them all drop,
excepting Alexander, Julius Caefar, Auguf-
tus Caefar, Trajan, Marcus Aurelius, and
Conftantine. Ea*h of thefe great heroes of
antiquity lays in his claim for the upper
place : ai:d, in ordsr to it, fets forth his ac-
tions after the moil advantageous manner.
But the gods, inftead of being dazzled with
the luftre of their actions, enquire, by Mer-
cury, into the proper motive and governing
principle that influenced them throughout
the whole feries of their lives and exploits.
Alexander tells them that his aim was to
conquer j, Julius Csefar, that his was to gala
172 ADVANTAGES OF REVELATION
the higheft poft in his country ; Auguftus, to
govern well ; Trajan, that his was the fame
as that of Alexander, namely, to conquer.
The quedion at length was put to Marcus
Aurelius, who replied with great modefty,
that it had always been his care to imitate
the gods. This conduct feems to have gain-
ed him the mofl votes, and beft place in the
whole sifembly. Marcus Aurelius being af-
terwards aiked to explain himfelf, declares,
that by imitating the gods s he endeavoured
to imitate them in the ufe of his under-
ftanding, and of all other faculties ; and in
particular, that it was always his ftudy to
have as few wants as poflible in himfelf, and
to do all the good he could to others.
Among the many methods by which re-
vealed religion has advanced morality, this
is one, that it has given us a more jufi and
perfect idea of that Being whom every rea-
fonable creature . ought to imitate. The
young man in a Heathen comedy might ju
tify his lewdnefs by the example of Jupiter :
as indeed there was fcarce any crime that
n ight not be countenanced by thofe notions
of the Deity which prevailed among the
common people in the Heathen world. Re-
vealed religion fets forth a proper object for
imitation, in that Being who is the pattern,
as well as the fource, of all fpiritual perfec-
tion.
While we remain in this life we are fub-
ject to innumerable temptations, which, if
liilened to, will make us deviate from reafori
ABOVE NATURAL REASON. 173
and goodnefs, the only things wherein we
can imitate the Supreme Bang. In the next
life we meet with nothing to excite our in-
clinations that doth not deferve. them. I
fhall therefore difmifs my reader with this
maxim,, viz. " Our happinefs in this world
proceeds from the fuppreffion of our delires,
but in the next world from the gratification;
f them."
^tfis enlm virtufem ampleSitur tpfami
Pramia Jt tollas ? Juv. Sat. X, I,
For who would virtue, for herfelf, regard,
Qr wed, without the portion of reward ?
IT is ufual with polemical writers to ob-
ject ill defigns to their adverfaries. This
turns their argument into fatire, which, in-
ftead of ftiewing an error in the underftand-
ing,. tends only toexpofe the morals of thofe
they write againft:. I fliallnot act after this;
manner with refpeclrto the free-thinkers^
Virtue, and the happinefs of fociety,, are the
great ends which all men ought to promote,
and Ibme of that feel would be thought to
have at heart above the reft of mankind.
But fuppoling thofe who make that profef-
fion to carry on a- good defign in the fim-'
pUcity of their hearts, and according to their
beft knowledge, yet it is much to be feared
thofe well-meaning fouls, while they endeav*
P 2
174 ADVANTAGES OF REVELATION
cured to recommend virtue, have in reality
been advancing the interefts of vice, which,
as I take to proceed from their ignorance of
human nature, we may hope, when they
become fenfible of their miftake, they will,
in conference of that beneficent principle
they pretend to act upon, reform their prac-
tice for the future.
The fages, whom I have in my eye, fpeak
of virtue as the moft amiable thing in the
world ; but at the fame time that they extol
her beauty, they take care to leiTen her por-
tion. Such innocent creatures sre they, and
fo great ftrangers to^ the world, that they
think this a likely method to increafe the
number of her admirers.
Virtue has in herfelf the - mpft engaging
charms ; and Chriftianity, as it places her in
the ftrongeft light, and adorned with all he.r
native attractions, fo it kindles a new fire in
the foul, by adding to them the unutterable
rewards which attend her votaries in an e-
ternal Hate. Or, if there are men of a fat-
urnine and heavy complexion, who are not
eafily lifted up by hope, there is the profpect
of everlafting punifiiment to agitate their
fouls, and frighten them into the practice of
virtue, and an averfion from vice.
Whereas your fober free-thinkers tell you
that virtue indeed is beautiful, and vice de-
formed ; the former deferves your love, and
the latter your abhorrence : but then it is
for their own fake, or on account of the
good "and evil WMch immediately attend: th
ABOVE NATURAL REASON. 175
and are infeparable from their refpeclive na-
tures. As for the immortality of the foal, or e-
ternal punifhments and rewards, thofe are o-
penly ridiculed, or rendered fufpicious by the
inoft fly and laboured artifice.
I will not fay thefe men acl treacheroufly
in the caufe of virtue : but will any one de-
ny that they acl: foolifhly who pretend to ad-
vance the interefts of it by deftroying or
weakening the ftrongeft motives to it, which
are accommodated to ail capacities, and fit-
ted to work on all difpofkions, and enforcing
thofe alone which can affect only a generous
and exalted mind ?
Surely .they muft be deftitute of pailion
themfelves, and unacquainted with the force
it hath on the minds of others, who can im-
agine that the mere beauty of fortitude, tem-
perance, and juftice, is fufScient to fuftain
the mind of man in a fevere courfe of felf-
der.ial again ft all the temptations of prefent
profit and fenfualky.
It is my opinion, the free-thinkers ihould
be treated as a.fet of poor ignorant creatures,
that have not fenfe to difcover the excellency
of religion : it being evident thofe men are
no witches ; nor likely to be guilty of any
deep defign, who proclaim aloud to the
world that they have lefs motives of honefty
than the reft of their fellow fubjefts ; who
have all the inducements to the exercife of
any virtue which a free-thinker can pofllbly
have ; and belides, the expectation of never-
ending happinefs or mifery^ as the
quence of their choice,
r 7 6 ADVANTAGES OF REVEL ATKHT
Are not men actuated by their paflions -I
and are not hope and fear the moft powerful
of our paffions ? and are there any objects
which can aroufe and awaken our hopes and
fears like thofe profpe&s that warm and pen-
etrate the heart of a Chriitian, but are not
regarded by a free-thinker ?
It is not only a clear point, that a Chri.
tian breaks through ftronger. engagements
whenever he furrenders himfelf to commit
a criminal action, and is ftung with a fharp-
er remorfe after it, than a free-thinker :. but
it mould even feem that a. man who believes
no future Hate wou!4 acb a foolifhpart in be-
ing thoroughly honeft. For what reafon is
there why fuch a> one fhould poilpone his
own private interefl or pleafure to the doing
his duty ? If a Chriftian foregoes fome
prefent advantage for the fake of his con-
fcience, he acts accountably, becaufe it is>
with the view of gaining fome greater fu-
ture good. But he that, having no fuch:
view, fhould yet eonfcientioufly deny him-
felf a prefent good, in any ^ncident where
he may fave appearance, is altogether as
ftupid as he that would truft him at fuch a
It will perhaps be faid, that virtue is her
wn reward ; that a natural gratification at-
tends good actions, which is alone fufficient
to excite men to the performance of them.
But although there is nothing more lovely
than virtue, and the practice of it is the fur-
eft way to fotid natural happineis even ia
ABOVE NATURAL REASON. 177
this life : yet titles, eftates, and fantaftical
pleafures are more ardently fought after by
moil men than the natural gratifications of
a reafonable mind ; and it cannot be denied
that virtue and innocence are not always the
readieft methods to attain that fort of hap-
pinefs. Beiides, the fumes of paffion muft
be allayed, and reafon muft burn brighter
than ordinary, to enable men to fee and rel-
ifli all the native beauties and delights of a
virtuous life. And though we fhould grant
our free-thinkers to be a fet of refined fpir-
its capable only of being enamoured of vir-
tue, yet what would become of the bulk of
mankind, who have grofs underloadings,
but lively fenfes and ftrong paflions ? What
a deluge of luft, and fraud, and violence,
would, in a little time, overflow the whole
nation, if thefe wife advocates for morality
were univerfally hearkened to ? Laftly, op-
portunities do fometimes offer, in which a
man may wickedly make his fortune, or in-
dulge a pleafure, without fear of temporal
damage, either in reputation, health, or for-
tune. In fuch cafes, what reftraint do they
lie under who have no regards beyond the
grave ? the inward compunctions of a wick-
ed, as well as the joys of an upright mind,
being grafted on the fenfe of another ftate.
The thought that our exiftence terminates
with this life doth naturally check the foul
in any generous purfuit, contract her views,
and fix them on temporary and felfifli ends.
It dethrones the reafon, extinguilhes all no-
178 ADVANTAGES OF REVELATION
ble and heroic fentiments, and fubje&s the
mind to the flavery of every prefent paffion.
The wife Heathens of antiquity were not ig-
norant of this ; hence they endeavoured,
by fables and conjectures, and the glimmer-
ings of nature, to poffefs the minds of men
with the belief of a future ftate, which has
been iince brought to light by the gofpel, and
is now moft inconfiftently decried by a few
weak men, who would have us believe that
they promote virtue by turning religion into,
ridicule*
Me af agitat mokm Virg* JEn. vi. 1. 727.
God a&uates this univerfai frame.
TO one who regards things with a pliilo-
fophical eye, and hath a foul capable of be-
ing delighted with the fenfe that truth and
knowledge prevail among men, it muft be a
grateful reflection to think that the fubiimell;
truths which among the Heathens, only here
and there, one of brighter parts,, and more
leifure than ordinary, could attain to, are
now grown familiar to the meaneS; inhabit-
ants of thefe nations.
Whence came this furprifing change, that
regions formerly inhabited by ignorant and
favage people fliould now outfhine ancient
Greece, and the other eaftern countries, fb
renowned of old, in the moft elevated no-
tions of theology and morality ? Is it th.e
effect of our own parts and inJuftry ? Have
ABOVE NATURAL REASON. 179
our common mechanics more refined under-
Handing than the ancient philofophers ? It
is owing to the God of truth, who came
down from heaven, and condefcended to be
himfelf our teacher. It is as we are Chrif-
tians, that we profefs more excellent and di-
vine truths than the reft of mankind.
If there be any of the free-thinkers who
are not direct Atheifts, charity would incline
one to believe them ignorant of what is here
advanced. And it is for their information
that I write this paper ; the deiign of which
is to compare the ideas that Chriilians enter-
tain of the being and attributes of a God, with
the grofs notions of the Heathen world. Is
it poflible for the mind of man to conceive
a more auguft idea of the Deity than is fet
forth in the holy fcriptures ? I (hall throw
together fome paflages relating to this fub-
ject, which I propofe only, as philofophical
fentiments, to be confidered by a free-think-
er.
" Though there be that are called gods,
yet to us there is but one God. He made
the heaven, and heaven of heavens, wiih
all their hoft ; the earth, and all things that
are therein ; the feas, and all that is therein.
He faid, let them be, and it was fo. He had
ftretched forth the heavens. He hath found-
ed the earth, and hung it upon nothing.
He hath Ihut up the fea with doors, and faid
hitherto {halt thou come, and no further ;
and here fliall thy proud waves be ftayed.
The Lord is an invifible fpirit, in whom we
live, and move, and have our being. He is
ADVANTAGES OF REVELATION
the fountain of life. He preferveth man
and beaft. He giveth food to all flefh. In
his hand is the foul of every living thing,
and the breath of all mankind. The Lord
maketh poor, and maketh rich. He bring-
eth low, and lifteth up. He killeth, and
maketh alive. He woundeth, and healeth.
By him kings leign, and princes decree juf-
tice ; and not a fparrow falleth to the ground
without him. All angels, authorities, and
powers, are fubjecl: to him. He appointeth
the moon for ieafons, and the lun knoweth
Ms going down. He thundereth with his
voice, and direcleth it under the whole heav-
en, and his lightnings unto the end of the
earth. Fire and hail, mow and vapour, wind
and ftorm, fulfil his word. The Lord is
King for ever and ever, and his dominion is
an everlailing dominion. The earth and the
heavens mail perifli ; but thou, O Lord !
remained. They all {hall wax old as doth a
garment, and as a veflure fhalt thou fold
them up and they fliali be changed ; but thou
art the fame, and thy years (hall have no end.
God is perfect in knowledge ; his under-
ilanding is infinite. He is the Father of
lights. He looketh to the ends of the earth,
and feeth under the whole heaven. .The
Lord beholdeth all the children of men from
the place of his habitation, and confidereth
all their works. He knoweth our down-
fitting andup-rifcng. He corn pallet h our path,
and counteth our iteps. He Is acquaint-
ed with all our \vays ; and when we enter
KATIJRAL REASON.
clofet^ and ^ftut our door, he feeth us.
fe Jmoweth the things that come into our
mind, e^ery one of them : arid no thought
<&n be rith-holden from him. The Lord is
good tp< aH, ahdliis tender mercies are over
alibis works. He is a Father of the father-
leB, and a Judge of the widow. He is the
God of peace, the Father of mercies, and
the Gpd of all comfort and con folation. The
Lprd is - great, and we know him not ; his
greataiefe-isunfearchable. Who but he hath
meafured the waters in the hollow of his
hand, and '.meted out the heavens with a
(pan? Thine, /O Lord, is the greatnefs, and
the power, and the glory, and the victory,
and the inajefty. Thou art very great, thou
art clothed with honour. Heaven is thy
throne, and the earth is thy foot fiool."
Gan the mind of a philpfopher rife to a
more juft and magnificent, and at the fame
time, a niore amiable idea of the Deity, than
is here fet forth in the ftrongeft images and
moft. emphatical language? and yet this is
the language of fhepherds and x fifliermen>
The illiterate Jews and poor perfecuted
Chriftijtns ^retained thefe noble fentiments,,
>^hile tjie pplite and powerful nations of the
earth were given up to that fottifh fort of
uwprfhip of whitfcthe; following elegant de-
fcription.is extrafted from one of the infpir-
ecl writers. .'._>.-,''..' " . ' ;' " ' ;
v " OTio vhath ^formed a god, or molten an
image'tliat is profitable for nothing ? The
with the tongs both worketh in the
--- -
iSo ADVANTAGES OF REVELATION
the fountain of life. He preferveth man
and beaft. He giveth food to all fleih. In
his hand is the foul of every living thing,
and the breath of all mankind. The Lord
maketh poor, and maketh rich. He bring-
eth low, and lifteth up. He killeth, and
maketh alive. He woundeth, and healeth.
By him kings leign, and princes decree juf-
tice ; and not a fparrow falleth to the ground
without him. All angels, authorities, and
powers, are fubjec"t to him. He appointeth
the moon for ieafons, and the tun knoweth
his going down. He thundereth with his
voice, and direcleth it under the whole heav-
en, and his lightnings unto the end of the
earth. Fire and hail, fnow and vapour, wind
and ftorm, fulfil his word* The Lord is
King for ever and ever, and his dominion is
an everiafting dpminion. The earth and the
heavens {hall periih ; but thou, O Lord !
remaineft. They all {hall wax old as doth a
garment, and as a vcfture {halt thou fold
them up and they ihall be changed ; but thou
art the fame, and thy years {hall have no end.
* 44
God is perfect in knowledge ; his under-
A O '
{landing is infinite. He is the Father of
lights. He looketh to the ends of the earth,
and feeth under the whole heaven. The
Lord behoideth all the children of men from
the place of his habitation, and confidereth
all their works. He knoweth our down-
fitting andup-rifing. Hecompaifeth our path,
and counteth our fleps. He is acquaint-
ed with all our \vavs ; and when we enter
ABOVE NATURAL REASON. 181
cur clofet, and fhut our door, he feeth us.
He knoweth the things that come into our
mind, every one of them : and no thought
can be with-holden from him. The Lord is
good to all, and his tender mercies are over
all his works. He is a Father of the father-
lefs, and a Judge of the widow. He is the
God of peace, the Father of mercies, and
the God of all comfort and confolation. The
Lord is great, and we know him not ; his
greatnefs is unfearchable. Who but he hath
meafured the waters in the hollow of his
hand, and meted out the heavens with a
fpan ? Thine, O Lord, is the greatnefs, and
the power, and the glory, and the victory,
and the majefty. Thou art very great, thou
art clothed with honour. Heaven is thy
throne, and the earth is thy footftool."
Can the mind of a philofopher rife to a
more juft and magnificent, and at the fame
time, a more amiable idea of the Deity, than
is here fet forth in the flrongeft images and
moft emphatical language ? and yet this is
the language of mepherds and fimermen.
The illiterate Jews and poor perfecuted
Chriftians ^retained thefe noble fentiments,
while the polite and powerful nations of the
earth were given up to that fottifli fort of
worfliip of which the following elegant de-
fcription is extracted from one of the infpir-
ed writers.
" Who hath formed a god, or molten an
image that is profitable for nothing ? The
fmith with the tongs both worketh in the
Q
ADVANTAGES OF REVELATION
coals, and fafhioneth it with hammers, and
vvorketh it with the flrength of his arms j
yea he is hungry and his ftrength faileth.
He drinketh no water and is faint. A man
planteth an afli, and the rain doth nourifli
it. He burneth part thereof in the fire;
He roafleth roaft. He warmeth himfelf.
And the refidue thereof he maketh a god.
He faileth down unto it, and worfhippeth
it, and prayeth unto it, and faith, Deliver
me ; for thou art my god. None confider-
cth in his heart, I have burned part of it in
the fire, yea alfo, I have baked bread upon
the coals thereof : I have roafted flefh and
eaten it : and fhall I make the refidue there-
of an abomination P ftiall I fall down to the
itock of a tree ?"
In iuch circumftances as thefe, for a man
to declare for free-thinking, and difengage
Limfelf from the yoke of idolatry, were do-
ing honour to human nature, and a work
well becoming the great afierters of reafon.
But in a church, where our adoration is
directed to the Supreme Being s and (to fay
the leaft) where is nothing either in the ob-
ject or manner of worfhip that contradicts
the light of nature, there, under the pre-
tence of free- thinking, to rail at the reli-
gious inilitutions of their country, fheweth
an undiftinguilhing genius that rniftakes op-
p,-iition for freedom of thought. And, in-
deed, notwithftanding the pretences of fome
few among our free-thinkers, I can hardly
think there are men fo ftupid and'inconfift-
JLY.rt.l4
ent with themfelves as to have a ferious re-
gard for natural religion, and at the fame
time ufe their utmoft endeavours to deftroy
the credit of thofe facred writings, which as
they have been the means of bringing thefs
parts of the world to the knowledge of nat-
ural religion, fo in cafe they iofe their au-
thority over the minds of men, we ihould
of courfe link into the fame idolatry which
we fee pracFifed by other unenlightened na-
tions.
If a perfon, who exerts himfelf in the
modern way of free-thinking, be not a ftu*
pid idolater, it is undeniable, that he con.
tributes all lie can to th-d making, other men.
fo, either by ignorance or defign ; which
lays him under the dilemma, I will not fay
of being a fool or knave, but of incurring;
the* contempt or deteftarion of mankind.
1 84 EXCELLENCY OF THE
SECT. VI.
EXCELLENCY OF THE CHRISTIAN IN-
STITUTION.
quaque dabunt dil
Chariore/l ilils homo, quam Jibl Juv. S. Ibl. 345.
...... The gods will grant
What their unerring wifdom fees thee want :
In goodnefs, as in greatnefs they excel ;
Ah that we lovM ourfelves but half fo well \
DRYDEN.
IT is owing to pride, and a fecret aflecta-
lion of a certain felf-exiftence, that the nobleft
motive for action that ever was propofed to
man, is not acknowledged the glory and
happinefs of their being. The heart is
treacherous to itfelf, and we do not let our
reflections go deep enough to receive religion
as the moft honourable incentive to good and
worthy actions. It is our natural vveaknefs,
to flatter ourfelves into a belief, that if we
iearch into our inmoft thoughts, we find
ourfelves wholly dilinterefted, and divefted
of any views arifing from feif love and vain
glory. Bat however fpirits of fuperficial
greatnefs may difdain at firft light to do any
thing, but from a noble inipulfe in them-
selves, without any future regards in this or
another being : upon flricler inquiry they
will find to act worthily and expect to be
rewarded only in another world, is as hero-
ic a pitch of virtue as human nature can ar-
rive at. If the tenor of our actions have a-
iiy other motive, than the defire to be pleaf-
CHRISTIAN" INSTITUTION. 185
mg in the eye of the Deity, it will necefiari-
ly follow that we muft be more than men,
if we are not too much exalted in profperity,
and depreffed in adverfity ;. but the Chrif-
tian world has a leader, the contemplation
of whofe life and fufFerings muft adminifter
comfort in affliction, while the fenfe of his
power and omnipotence muft give them hu^
miliation in profperity.
It is owing to the forbidden and unlovely^
eonftraint with which; men of low concep-
tions ad when they think they conform
themfelves to religion, as well as to the more
odious conduct of hypocrites, that* the word
Ghriftian does not carry with it, atfirft view,
all that is great, worthy, friendly, generous,.,
and heroic. The man who iufpends his
hopes of the reward o worthy actions till-
after death, who can beftovv unfeert,.who
can overlook hatred, do good to his flander-
er, ~whp can never- be angry at his friend,
never revengeful to his enemy, is certainly,
formed for the benefit of fociety j yet thefe
are fo far from heroic virtues, that they are
but the ordinary duties of a Chriflian.
When a* man with a fteady faith, looks :
back -on the great cataftrophe of this day^ .
with what bleeding emotions of heart muft .
lie contemplate the life and fufferings of his
Deliverer ? When his agonies occur to him,,
how will he weep to reflec~t that he has often
forgot them for the glance of a wanton, foEi,
the applaufe of a vain world, for an heap ofe
2
i86 EXCELLENCY OF THE
fleeting paft pleafures, which are at prefent
a:hing forro\vs !
How pleafing is the contemplation of the
lowly Heps our Almighty Leader took in
conducting us to his heavenly manfions ! In
plain and apt parable, fimilitude, and allego-
ry, our great Matter enforced the doctrine
of our falvation ; but they of his acquaint-
ance, inflead of receiving what they could
not oppofe, were offended at the prefumption
of being wifer than they : they could not
raife their little ideas above the coniideration
of him, in thofe circumftances. familiar to
them, or conceive that he who appeared not
more terrible or pompous, mould have any
thing more exalted than themfelves ; he in
that- place therefore would not longer inef-
fectually exert a power which was incapable
of conquering the prepoffefiion of their nar-
row and mean conceptions.
Multitudes followed him, and brought
him the dumb, the blind, the fick, and
maimed ; whom when their Creator had
touched, with a fecond life they faw, fpoke,
leaped, and ran. In affection to him, and
admiration of his actions, the crowd could
not leave him, but waited near him till they
were almoft as faint and helplefs as others
they brought for fuccour. He had compaf-
fion on them, and by a miracle fupplied their
neceffities. Oh 1 the ecftatic entertainment,,
when they could behold their food immedi-
ately increafe to the diftributer's hand, and
fee their God in perfon feeding and refrefli-
CHRISTIAN REVELATION. i8 T
ing liis creatures ! Oh envied happinefs I
But why do I lay envied ? as if our God did
uot ftill prelide over our temperate meals,
chearful hours, and innocent converfadons.
But though the facred ilory is every where
fiill of miracles not inferior to this, and
though in the midft of thofe acts of divinity
he never gave the leaft hint of a defign to
become a fecular Prince, yet had not hither-
to the apoftles themfelves any other hopes
than of wordly power, preferment, riches
and pomp ; for Peter, upon an accident of
ambition among the apoftles, hearing his
Matter explain that his kingdom was not of
this world, was fo fcandalized, that he, whom
he had fo long followed, fhould fuffer the
ignominy, ihame, and death which he fore-
told, that he took him afide, and faid, ".Be
it far from thee, Lord ! this mall not be un-
to thee :" for which he fuffered a fevere rep-
rehenfion from his Mailer, as. having in his
view the glory of man rather than that o
God.
The great change of things began to draw
near, when the Lord of nature thought fit
as a Saviour and Deliverer to make his pub-
lic entry into Jerufalem with more than the
power of joy, but none of the oftentation
and pomp of a triumph \ he came humble,,
meek, and lowly ; with an unfelt new exta-
fy, multitudes ftrewed his way with gar-
ments ind olive branches, crying with loud
gladnefs and acclamation, " Hofannah to the
fan of David, bieffed is he that cometh
EXCELLENCY OF TH,
the name of the Lord !" At this great King's^
acceffion to his throne, men were not enno-
bled, but faved ; crimes were not remitted,,
but fins forgiven ; he did not beftow medals,,
honours, favours, but health, joy, fight,
fpeech. The firfl. object the blind .ever faw,;
was the author of. fight ; while the lame ran'
before, and the dumb repeated the Hofan-
nah. Thus attended, he entered into his
own houfe, the facred temple, and, by his*
divine authority, expelled traders and world-
lings that profaned it ;. and thus did he, for:
a time, ule a great and defpotic power;, tot
let unbelievers underftandj that it was not:
want of, but fuperiority to, all worldly do-
minion, that made him not exert: it.. Bute
is this then the P.; viour ? is this the Deliver-
er ? fhall this obicure Nazarene command If-
rael, and fit on the throne of David ?: Their^
proud and.difdainful hearts, which were pe-
trified with the love and pride of this world,,.
were impregnable to the reception of fo
mean a benefactor, and were now enough^
exafperated with benefits to confpire his
death. Our Lord was fenfible of their de*-
fign, and- prepared his difdple^-forit, byre-
counting to them now more diftin&ly what,
fliould befal him ; but. Peter, with an un-
grounded refolution, and in aflufh o tem-
per, made a fanguine proteftation, that-
though all men were offended ia him, ye&
would not he be offended. It was a great,
article of our Saviour's bufinefs in the world,^
bring us to a.fenfe.gf gur inability^ with*-
CHRISTIAN INSTITUTION. 18*
'v
out God's affiftance, to do any thing great
or good ; he therefore told Peter, who
thought fo well of his courage and fidelity,
that they would both fail him, and even he
fliould deny him thrice that very night.
" But what heart can conceive, what
tongue utter the fequel ? Who is that yon-
der, buffeted, mocked and fpurned ? Whom
do they drag like a felon ? Whither do they
carry my Lord, my King, my Saviour, and
my God ? And will he die to expiate thofe
very injuries ? See where they have nailed
the Lord and giver of life I how his wounds
blacken, his body writhes, and heart heaves
with pity and with agony ! Oh Almighty
Sufferer ! look down, look down from thy
triumphant infamy : lo, he inclines his head
to his facred bofom ! hark, he groans ! fee,
he expires I The earth trembles, the temple
rends, the rocks burft, the dead arife : which
are the quick ? which are the dead ! Sure
nature, all nature is departing with her Cre-
ator." T
IF to inform the underftanding amd regu-
late the will, is the moft lading and diffufive
benefit, there will not be found fo ufeful
and excellent an inftitution as that of the
Chriftian priefthood which is now become
the fcorn of fools. That a numerous order
of men fhould be confecrated to the ftudy of
the moft fubiime and beneficial truths, with
a defign to propagate them by their difcourf-
es and writings, to inform their fellow-crea-
EXCELLENCY OF THE
tures of the being and attributes of the Dt-
ityy to poffefs their minds with the fenfe ol
a future ilate, and not only to explain the
nature of every virtue and moral duty, but
likewife to perfuade mankind to the practice
of them by the moft powerful and engaging
motives, is a thing io excellent and neceflary
to the well being of the world, that no body
but a modern free-thinker could have the
forehead or folly to turn it into ridicule.
The light in which thefe points mould be
expofed to the view of one who is prejudic-
ed againft the names, religion, church, prieft,
and the like, is, to confider the clergy as fo
many philofophers, the churches as fchools,
and their fermons as lectures, for the infor-
mation and improvement of the audience*
How would the heart of Socrates or Tully
have rejoiced, had they lived in a nation,
where the law had made provifion for phi-
lofophers to read lectures of morality and
theology every feventh day, in feveral thou-
fands of fchools erected at the public charge
throughout the whole country, at which lec-
tures all ranks and fexes, without diltinction^
were obliged to be prefent for their general
improvement ? And what wicked wretches
would they think thofe men, who mould en-
deavour to defeat the purpofe of fo divine
an inftitution ?
It is indeed ufual with that low tribe of
writers, to pretend their defign is only to
reform the church, and expofe the vices and
not the order of the clergy. The author c.
CHRISTIAN INSTITUTION. 191
a pamphlet printed the other day, (which,
without my mentioning the title, will on
this occafion occur to the thoughts of thofe
who. have read it) hopes to infinuate by that,
artifice what "he is afraid or alhamed openly
to maintain. But there are two points
which clearly ihew what it is he aims at.
The firftis, that he conftantly ufes the word
prieft in fuch a manner, as that his reader
cannot but obferve he means to throw an o-
dium on the ^clergy of the church of Eng-
land, from their being called by a name
which they enjoy in common with Heathens
and Impcxfters. The other is, his raking to-
gether and exaggerating with great fpleen
and indu&ry, all thofe aciions of churchmen,
which either by their own illnefs, or the bad
light in which he places them, tend to give
men an ill impreffion of the difpenfers of the
Crofpel : all which he pathetically ad-
drefles to the confideration of his wife and
honeft countryman of the laity. The foph-
iftry and ill- breeding of thefe proceedings
are fo obvious to men who have any pretence
to that character, that I need fay no more ei-
ther of them or their author.
DIGNITY OF THE
SECT. VII.
DIGNITY OF THE SCRIPTURE LANGUAGE.
With hymns divine the joyous banquet ends $
The Peans lengthened till the fun defcends :
s "-The Greeks reftor'd the grateful notes prolong ;
Apollo liftens, and approves the fong. POPE.
THERE is a certain coldnefs and indiffer-
ence in the phrafes of our European langua-
ges, when they are compared with the Ori-
ental forms of fpeech : and it happens very
luckily, that the Hebrew idioms run into the
Englifh tongue with a particular grace and
beauty. Our language has received innu-
merable elegancies and improvements, from
that infufion of Hebraifms, which are deriv-
ed to it out of the poetical paflages in holy
writ. They give a force and energy to our
expreflions, warm and animate our language,
and convey our thoughts in more ardent and
intenfe phrafes, than any that are to be met
with in our own tongue.
There is fomething fo pathetic in this kind
of diction, that it often fets the mind in a
flame, and makes our hearts burn within us.
How cold and dead does a prayer appear,
that is compofed in the moft elegant and po-
lite forms of fpeech, which* are natural to our
tongue, when it is not heightened by that
folemnity of phrafe, which may be drawn
from the fatred writings. It has been faid
by fome of the ancients, that if the gods
were to talk with men, they would certain -
ly fpeak in Plato's ftyle ; but I think we m*y
fav with infl-irf. tint: whnrs mortals r.onverie
SCRIPTURE LANGUAGE. 195
with their Creator, they cannot do it in fo
proper a ftyle as in that of the holy Scrip-
tures.
If any one would judge of the beauties of
poetry that are to be met with in the divine
writings, and examine how kindly the He-
brew manners of fpeech mix and incorpo-
rate with the Englifh language ; after having
perufed the book of Pfalms, let him read a
literal translation of Horace or Pindar. He
will find in thefe two lafl fuch an abfurdity
and confufion of ftyle, with fuch a compar-
. ative poverty of imagination as will make
him very fenfible of what I have been here
advancing.
Since we have therefore fuch a treafury of
v/ords, fo beautiful in themfelves, and fo
proper for the airs of niufic, I cannot but
wonder that perfons of di-ftinclion fliould
give fo little attention and encouragement to
that kind of muilc which would have its
foundation In reafon, and which would im-
prove our virtue in proportion as it raifed
our delight. The pafiions that are excited
by ordinary compositions generally flow from
fuch filly and abfurd occaiions, that a man is
afhamed to reflect upon them ferioufly ; but
the fear, the love, the forrow, the indigna-
tion that are awakened in the mind by
hymns and anthems, make the heart better
and proceed from fuch caufes as are altogeth-
er reafonabfe and praife- worthy. Pieafure
and duty go hand in hand, and the greater
ou-r faiisfaclion is, the greater is our religion.
R
9* DIGNITY OF THE
SECT. VII.
DIGNITY OF THE SCRIPTURE LANGUAGE;
With hymns divine the joyous banquet ends ;
The Peans lengthened till the fun defcends : _.-,
The Greeks reftor'd the grateful notes prolong ;
Apollo liftens, and approves the long;
THERE is a certain coldnefe and indiffer-
ence in the phrafes of our European langua-
ges, when they are compared with the Ori-
ental forms of fpeech : and it happens very
luckily, that the Hebrew idioms run into the
Englifh tongue with a particular grace and
beauty. Our language has received innu-
merable elegancies and improvements, from
that infufion of Hebraifms, which are deriv-
ed to it out of the poetical paffages in holy
writ. They give a force and energy to our
expreffions, warm and animate our language,
and convey our thoughts in more ardent and
intenfe phrafes, than any that are to be met
with in our own tongue.
There is fomething fo pathetic in this kind
of diction, that it often lets the mind in a
flame, and makes our hearts burn within us.
How cold and dead does a prayer appear,
that is compofed in the inoft elegant and po-
lite forms of fpeech, which* are natural to our
tongue, when it is not heightened by that
folemnity of phrafe, which may be drawn
from the facred writings. It has been faid
by fome of the ancients, that if the gods
were to talk with men, they would certain-
ly fpeak in Plato's ftyle ; but I think we m*y
fay with juftice, that when mortals converfe
SCRIPTURE LANGUAGE. 193
with their Creator, they cannot do it in fo
proper a flyle as in that of the holy Scrip-
tures.
If any one would judge of the beauties of
poetry that are to be met with in the divine
writings, and examine how kindly the .He-
brew manners of fpeech mix and incorpo-
rate with the Englifh language ; after having
perufed the book of Pfalms, let him read a
literal translation of Horace or Pindar. He
will find in thefe two lafl fuch an abfurdity
and confufion of ftyle, with fuch a compar-
. ative poverty of imagination as will make
him very fenfible of what I have been here
advancing.
Since we have therefore fuch a treafury of
words, fo beautiful in themfelves, and fo
proper for the airs of muficj I cannot but
wonder that perfons of diftinftion fliould
give fo little attention and encouragement to
that kind of mulic which would have its
foundation in reafon, and which would im-
prove our virtue in proportion as it raifed
our delight. The paiiions that are excited
by ordinary compofitions generally flow from
fuch filly and abfurd occafions, that a man is
afhamed to reflect upon them ierioufly ; but
the fear, the love, the forrow, the indigna-
tion that are awakened in the mind by
hymns and anthems, make the heart better
and proceed from fuch caufes as are altogeth-
er reafonable and praife- worthy. Pleafure
and duty go hand in hand, and the greater
ou-r fadsfadion is, the greater is our religion,
R
194 DIGNITY OF THE
Mufic among thofe who were ftyled the
chofen people, was a religious art. The
fongs of Zion, which, we have reafon to
believe, were in high repute among the
courts of the eaftern monarchs, were noth-
ing elfe but pfalms and pieces of poetry that
adored or celebrated the Supreme Being.
The greateft conqueror in this holy nation,
after the manner of the old Grecian lyrics,
did not only compofe the words of his di-
vine odes but generally fet them to mufic
himfelf : after which, his works, though
they were confecrated to the tabernacle, be-
came the national entertainment, as well as
the devotion of his people.
The firft original of the drama was a reli-
gious worfbip confuting only of a chorus,
which was nothing elfe but an hymn to a de-
ity. As luxury and voluptuoufnefs prevailed
over innocence and religion, this form of
worfhip degenerated into tragedies : in
which however the chorus fo far remember-
ed its firft office, as to brand every thing
that was vicious, and recommend every
thing that was laudable j to intercede with
heaven for the innocent, and to implore its
vengeance on the criminal.
Homer and Hefiod intimate to us how this
art (hould be applied, when they reprefent
the mufes as furrounding Jupiter, and war-
bling their hymns about his throne. I might
{hew from innumerable paffages in ancient
writers, not only that vocal and inftrumen-
tal mufic were made ufe of in their religious
/ SCRIPTURE LANGUAGE. 195
worfliip, but that their moft favourite di-
verfions were filled with fongs and hymns to
their refpe&Lve deities. Had we frequent
entertainments of this nature among us,
they would not a little purify and exalt our
paffions, give our thoughts a proper turn,
and cherifh thofe divine impulfesin the foul,
which every one feels that has not flifled
them by fenfual and immoderate pleafures.
Mufic, when thus applied, raifes noble
hints in the mind of the hearer, and fills it
with great conceptions. It ftrengthens de-
votion, and advances praife into rapture. It
lengthens out every al of worfhip, and pro-
duces more lafting and permanent impref-
fions in the mind, than thofe which accom-
pany any tranfient form of words that are
tittered in the ordinary method of religious
worfliip. O
- Fungar matti,
Munere Virg. Ja. vi. I 885.
An unavailing du'y I difcharge.
DR. TILLOTSON, in his difcourfe con-
cerning the danger of all known fin, both
from the light or nature and revelation, af-
ter having given us the defcription of the
laft day out of holy writ, has this remarka-
ble paflage.
196 DIGNITY OF THE-
" I appeal to any man, whither this, be not
a representation of things very proper and
fuitable to that great day, wherein he who
made the world (hall come to judge it ; and
whether the wit of man devifed any thing
fo awful, and fo agreeable to the majefty of
God, and the folemn judgment of the whole
world. The defcription which Virgil makes
of the Elyfian fields and the infernal regions,
how infinitely do they fall fhort of the ma-
jefty of the holy fcripture, and the defcrip-
tion there made of heaven and hell, and of
the great and terrible day of the Lord ! fo
that in comparifon they are childifll and tri-
fling ; and yet perhaps he had the moft reg-
ular and moft governed imagination of any
man that ever lived, and obferved the great-
eft decorum in his characters and defcrip-
tions. But who can declare the great things
of God but he to whom God {hall reveal
them/'
This observation was worthy a moft po-^
lite man, and ought to be of authority with,
all who are fuch, fo far as to examine wheth-
er he- fpoke that as a man of a juft tafte and
judgment, or advanced it merely for the
iervice of his doctrine as a clergyman.
I am very confident, whoever reads the
gofpels with an heart as much, prepared ia
favour of them as when he fits down ta
Virgil or Homer, will find no paffage there
which is not told with more natural force-
than any epitbde in either of thofe wits,
were the chief of mere mankind,.
SCRIPTURE LANGUAGE, 19?
The laft thing I read was the 24th chap-
ter of St. Luke, which gives an account of
the manner in which our blefled Saviour, af-
ter his refurreclnan, joined with two difci-
pies, on the way to Emmaus, as an ordina-
ry traveller, and took the privilege as fuch
to enquire of them what occaiioned a fad-,
nefs he obferved in their countenances^ or
whether it was from any public caufe : their
wonder that any man fo near Jerusalem
fhould be a ftranger to what had pafied
there ; their acknowledgment to one they
meet accidentally that they^ had believed in
this prophet ; and that now, the third day
after his death, they were in doubt as to
their pleafing hope which occafioned* the
heavinefs he took notice of, are all repre-
fented in a flyle which men of letters call
the great and noble fimplicity. The atten-
tion of the difciplesy when he expounded
the fcriptures concerning himfelf, his offering
to take -his leave of them, their fondnefs of
his ftay, and the manifeftation o the great
gueft whon* they had entertained while he
was yet at meat with them,, are all incidents
which wonderfully pieafe the imagination o
a Chriftian reader, and give to him fome-
thing of that touch of mind which the
brethren felt, when they faid one to anoth-
er, " Did not our hearts burn within us;
while he talked with us by the way, and
while he opened to us the fcriptures ?"
I am very far from pretending to treat
tfeefe matters as they deferve $ but I hope.
R 2
198 DIGNITY" OF THE
thofe gentlemen who are qualified for it, and
called to it, will forgive me, and confider
that I fpeak as a mere fecular man, impar-
tially con (idering the effed which the facred
writings will have upon the foul of an intel-
ligent reader ; and it is fome argument, that
a thing is the immediate work of -God when
it fo infinitely tranfcends all the - labour of
man. When I look upon Raphael's picture
of our Saviour appearing to his difciples af-
ter his refurrecfcion, I cannot but think the
juft difpofition of that piece has in it t he-
force of many volumes on the fubjecV: the
evangeMs are eafily diftinguiflaed from the
reft by a paffionate zeal and love which the
painter has thrown in their faces ; the hud-
died group of thofe who ftand moft diftant
are admirable reprefentations of men abalh-
ed with their late unbelief and hardnefs of
heart. And fuch endeavours as this of Ra-
phael, and of all men not called to the aU
tar, are collateral helps not to be defpifed by
the nunifters of the gofpel.
It is with this view that I prefume upon
fubjecls of this kind ; and men may take up
this paper, and be catched by an admoni~
tion under the diguife of a diverfion.
All the arts and fciences ought to be em-
ployed in one confederacy againft the prevail-
ing torrent of vice and impiety ;. and it will;
be no fmall ftep in the progrefs of religion,
if it is as evident as it ought to be, that he
wants the beft tafte and beft fenfe a mail
have who is cold to the beauty of holine
SCRIPTURE LANGUAGE.
As for my part, when I have happened to-
attend the corpfe of a friend to his inter-
ment, and have feen a graceful man at the
entrance of a church-yard, who became ,the
dignity of his function, and afTunied an aiU
thority which is natural to truth, pronounce,
.** I am the refurre&ion and the life : he that
believeth in me, though he were dead, yet
fhall he live ; and whofoever liveth, and be*
lieyeth in me, lhall fiever die :" I fay, upon
fuch an occalion, the retrofpecl: upon paij:
actions between the deceafed, whom I fol-
lowed, and myfelf, together with the mzinj:
little circumftances that ftrike upon the ioul r
and alternately give grief and confolation^
have vanifhed like a dream $ and I have
been relieved as by a voice from heaven,,
when the folemnity has proceeded, and after
.a long paufe, I have heard the fervant of
God utter, " 1 know that my Redeemer liv-
eth, and that he fhail ftand at the latter day
upon the earth $ and though worms deftroy
this body, yet in my flefh {hall I fee God i
whom I fhall fee for myfelf, and my eyes
fhall behold, and not another/' How have
I been raifed above this world, and all its
regards, and how well prepared to receive
the next fentence which the holy man has
fpoken -, " we brought nothing into this
world, and it is certain we can carry noth-
ing out ; the Lord gave, and the Lord hatk
taken away : bleffed be the name of the
Lord 1"
There are, I know, men of heavy
290 DIGNITY OT THE &<?.
per, without genius, who can read thefe"
preflions of fcripture with as much indiffer-
ence as they do the reft of thefe loofe pa-
pers : however, I will not defpair t6 !
bring men of wit into a love and admiration?
of facred writings ; and, as old as I- am, I
promifed myfelf to fee the day when- it lhall
be as much the fafhron among men of po~
litenefs to admire a rapture of St. Paul, as a^
y fine expreflion of Virgil or Horace, and
to fee a weli-drefled young man produce an
evangelift out of his pocket, and be no more
ut of countenance than if it were a claffic
printed by Elzevir.
It is a gratitude that ought to be paid to
Providence by men of diftinguifhed faculties^.
to praife and adore the Author of their be-
ing with a fpirit fuitable to thofe faculties^
and roufe flower men, by their words, ac-
tions and writings, to a participation of theic.
Iranfports and thankfgivings.
AGAINST ATHEISM, &c. 2.0?
SECT. VIII.
AGAINST ATHEISM AND INFIDELITY!
.. . -Procul Q ! Procul sfte prof am. !
Virg. Mn. vi. 1. 258.
Hence ! far hence, O ye profane !
THE watchman, who does me particular
honours, as being the chief man in the lane,
gave fo very great a thump at my door lafb
night that I awakened at the knock, and
heard myfelf complimented with the ufual
falutation of Good- morrow, Mr. BickerftafF,
Good- morrow, my matters all. The filence
and darknefs of the night difpofed me to be
more than ordinarily (erious ; and as my at-
tention was not drawn out among exterior
objects by the avocations of fenfe, my
thoughts naturally fell upon myfelf. I was,
confidering, amidft the ftillnefs of the night,
what was the proper employment of a think-
ing being ; what were the perfections it
fliould propofe to itfelf ; and what the end.
it Ihould aim at. My mind is of fuch a par^
ticular caft, that the falling of a mower of
rain, or the whittling of wind, at fuch a
time, is apt to fill nny thoughts with fome-
thing awful and folemn. I was in this dif-
poiition, when our bell- man began his mid-
night homily (which he has> been repeating
to us every winter-night for thefe twenty
years) with the ufual exordium,
Qb / mortal, man^ thou that art born in Jin. t
202 AGAINST ATHEISM
Sentiments of this nature, which are in
themlelves juft and reafonable, however de-
bafed by the circumftances that accompany
them, do not fail to produce their natural
effect in a mind that is not perverted and
depraved by wrong notions of gallantry, po-
litenefs, and ridicule. The temper which I
now found myfelf in, as well as the time of
the year, put me in mind of thofe lines in
Shakefpeare, wherein, according to his a-
greeable vvildnefs of imagination, he has
wrought a country tradition into a beautiful
piece of poetry. In the tragedy of Hamlet,
where the ghoft vanHhes upon the cock's
crowing, he takes occafion to mention its
crowing all hours of the night about Chrift-
mas time, and to iniinuate a kind of reli-
gious veneration for that, feafon.
It faded on the crowing of the cock.
Some fay, that ever 'gainfl that feafon comes
Wherein our Saviour's birth is celebrated,
The bird of dawning finoeth all night long ;
And then, fay they, no fpirit walks abroad ;
The nights are wholefome, then no planets Itrike,
No fairy takes, no witch hath pov/er to charm :
So hailow'd and fo gracious is the time.
This admirable author, as well as the bell
and greatefl men of all ages, and of all na-
tions, jfeems to have had his mind thorough-
ly feafoned with religion, as is evident by
many paffages in his plays that would not be
fuffered by a modern audience ; and are
therefore certain inftances that the age he
AND INFIDELITY. 203
lived in had a much greater fenfe of virtue
than the prefent.
It is indeed a melancholy reflexion to con.
fider that the Britifh nation, which is now
at a greater height of glory for its councils
and conquefts than it ever was before, mould
diftinguifh itfelf by a certain loofenefs of
principles, and a falling off from thofe
fchemes of thinking which conduce to the
happinefs and perfection of human nature.
This evil comes upon us from the works of
a few folemn blockheads, that meet together
with the zeal and ferioufnefs of apoftles, to
extirpate common ienfe, and propagate in-
fidelity. Thefe are the wretches, who, with-
out any fhow of wit, learning, or reafon,
publifli their crude conceptions with an am-
bition of appearing more wife than the reft
of mankind, upon no other pretence than
that of diffenting from them. One gets by
heart a catalogue of title-pages and editions,
and immediately to become confpicuous, de-
clares that he is an unbeliever. Another
knows how to write a receipt, or cut up a
dog, and forthwith argues againft the im-
mortality of the foul. I have known many
a little wit, in the oftentation of his parts,
rally the truth of the fcripture, who was not
able to read a chapter in it. Tfhofe poor
wretches talk blafphemy for want of di
courfe, and are rather the objects of fcorn
or pity than of our indignation ; but the
grave difputant that reads and writes, and
fpends- all his time in convincing himfelf and
it?4 AGAINST ATHEISM.
the world that he is no better than a brute,
ought to be whipped out of a government,
3:8 a blot to a civil fociety, and a defamer of
mankind. I love to coiilider an infidel^
whether diftinguiflied by the title of Deift^
Atheift, or Free-thinker, in three different
lights ; in his folitudes, his afnicTioris, and
his laft moments.
A wife man, that lives up to the princi-
ples of reafbn and virtue, if one confiders
him in his folitude, as taking in the fyftem
of the univerfe, obferving the mutual depen-
dence and harmony, by which the whole
frame of it hangs together, beating down
his pailions or iwelling his thoughts with
magnificent ideas of Providence, makes a
nobler figure in the eye of an intelligent be-
ing than the greateft conqueror amidft all
the pomps and folemnities of a triumph.
On the contrary, there is not a more ridic-
ulous animal than an Atheift in his retire-
ment. His mind is incapable of rapture or
elevation ; he can only cenfider himfelf as
an infignificant figure in a hndfcape,and wan-
dering up and down in a field or a meadow,
under the fame terms as the meaneft animals
about him, and as fubjec\to as total a mor-
tality as they ; with this aggravation, that
he is the only one amongit them who lies
under the apprehenfion of it.
In diilreiTes, be muft be of all creatures
the mod helplefs and forlorn ; he feels the
whole preilure of a prefer calamity without
being relieved by the mcancry of any thing
- AND INFIDELITY. 205
that is paft, c>r the profpecl: of any thing that
is to come. Annihilation is the greateft
blefiing that he propofes to himfelf, and an
halter or a piftol the only refuge he -can fly
to. But if you would behold one of thofe
.gloomy mifcreants in his pooreft figure, you
muft confider him under the terrors, or at
the approach of death.
About thirty years ago I was a-fhipboard
with one of thefe vermine, when there arofe
a brifk gale, which could frighten nobody
but himfelf. Upon the rolling of the fnip,
he fell upon his knees, and confeiTed to the
chaplain, that he had been a vile Atheiir, and
had denied a Supreme Being ever fince he
came to his eflate* The good man was af-
tonifhed, and a report immediately ran
through the fliip that there was an Atheift
upon the upper deck. Several of the com-
mon Teamen, who had never heard the word
before, thought it had been fome Grange
fifti ; but they were more furprifed when,
they faw it was a roan, and heard out of his
own mouth, that he never believed, till that
day, that there was a God. As he lay in
the agonies of confeflion, one of the honeft
tars whifpered to the boatfwain, that it
would be a good deed to heave him over
board. But we were now within light of
port, when of a fucklen the wind fell, and
the penitent relapfed, begging all of us that
were preterit, as we were Gentlemen, not to
fay any thing of what had paffed.
lie had not been ailiore above two days,
S
206 AGAINST ATHEISM
when one of the company began to rally him
upon his devotion on Ihipboard, which the
other denied in fo high terms, that it pro-
duced the lie on both fides, and ended in a
duel. The Atheift was run thro' the body,
^nd after fome lofs of blood , became as good
a Chriftian as he was at fea, till he found
that his wound was not mortal. He is at
prefent one of the Free-thinkers of the age,
and now writing a pamplet againft feveral
received opinions concerning; the exigence of
f * O
iaines*
AFTER having treated of falfe zealots in
religion,* I cannot forbear mentioning a
rnonftrous fpecies of men, who, one would
not think had any exiftence in nature, were
they not to be met with in ordinary conver-
fation, I mean the zealots in Atheifm. One
would fancy that thefe men, though they
fall fliort, in every other refpecV, of thofe
who make a prbfefiion of religion, would at
lead out mine them in this particular, and
be exempt from that {ingle fault which feems
to grow out of the imprudent fervors of re-
ligion : but fo it is, that Infidelity is propa-
gated with as much fiercenefs and conten-
tion, wrath and indignation, as if the fafe-
ty of mankind depended upon it. There is
* See S ps a voi III. No. 185.
AND INFIDELITY. 207
fomething fo ridiculous and perverfe in this
kind of zealots, that one does not know how
to fet them out in their proper colours.
.They are a fort of gamefters who are eter-
nally upon the fret, though they play for
nothing. They are perpetually tei zing their
friends to- come over to them, though, at
the fame time, they allow that neither of
them fhall get any thing by the bargain. In
. fliort, the zoal of fpreading Atheifm is, if
poilible, more abfurd than Atheifm itfelf.
Since I have mentioned this unaccountable
zeal which appears in Atheifts, and Infidels,
I KIU ft further obferve that they are like-
wife in a moft particular manner poffeffed
with the {pirit of bigotry. They are wed-
ded to opinions full of contradiction and im-
poilibility, and, at the fame time, look upon
the fmalleft difficulty in an article of faith as
a fuificient reafon for rejecting it. Notions
that fall in with the common reaion of man--
kind, that are conformable to the fenfe of
all ages, and all nations, not to mention their
tendency for promoting the happinefs of fo-
cteties,. or of particular perfons, are explod-
ed as errors and prejudices ; and fchemes e-
recled in their ftead that are altogether mon-
firous and irrational, and require the moft
extravagant credulity to embrace theml I
would fain afk one of thefe blgottad Infidels,
fuppofing all the great points of Atheifm, as
the cafual or eternal formation of the world,
the materiality of a thinking iublldnce, the
mortality of the foul, the fortuitous organ-
AGAINST ATHEISM
ization of the body, the motions and gravita-
tion of matter, with the like particulars,
were laid together and formed into a kind
of creed, according to the opinions of the
moil celebrated Atheifts, I fay, fuppofing;
fuch a creed as this were formed, and im.-
pofed upon any one people in the world,,
whether it would not require an infinitely
greater meafure of faith, than any fet of arv
tides which they fa violently oppofe. Let
roe therefore advife this generation of wran-
glers, for their own and for the public good,,
to acl: at leaft fo confidently with themfelves,
as not to burn with zeal for irreligidn, and
with bigotry for nonfenfe. C
C<s!um. tpftim
HOR., Od. IIL 1. i.
^-Scarce the Gods, and heavenly climes
Arefafe from : our audacious crimes. DRYJDEI*.'
UPON my return to my lodgings laft
night, I found a letter from my worthy
friend the clergyman, whom I have given
fome account of in my former papers. He-
tells me in it^ that he was particularly pleaf-
ed with the latter part of my yefterday's
fpeculation 5. and at the fame time inclofed
the following eflay, which he defires me to.
publifh as the fcquel of that difcourfe. It
canfifts partly of uncommon reftections^ and
^ii t- <: i
AND" INFIDELITr. 209'
partly of fuch as have been already ufed,.but
now fet in a ftronger light.
A believer may be excufed 1 by the mod
hardened AtheiOi for endeavouring to make
him a convert, becaufe he does it with an
eye to both their interefts. The Atheiil is
inexcufable who tries to gain over a believer,
becaufe he does not propofe the doing him-
felf or the believer any good by fuch a con-
verfion.
The profpect of a future Itate is the fecret
comfort and refreshment of my foul ; it is
that which makes nature look gay about me :
it doubles all my pleafures and fupports me
under all my afflictions. I can look at dif-
appointments and misfortunes, pain and iick-
nefs, death itfelf, and what is worfe than
deathy. the lofs of thofe who are deareft to
me, with indifference, fb long as I keep in
view the pleafures of eternity, and the ftate
of beings- in which there will be no fears
nor apprehenfions, pains nor forrows, iick-
nefs nor feparation. Why will a man be fo
impertinently officious, as to tell me this is
only fancy and delulion ? Is there any mer-
. it in being the meflenger of ill news ? If it
Is a dream let me enjoy it, fince it makes me
both the happier and the better man.
I muft confefs I do not know how to truft
a man who believes neither heaven nor hell,
or, in other words, a future ftate of rewards
and puniQiments. Not only natural felf-love,
but reafon directs us to promote our own in-
tereft. above all things. It can never be fo"
S 2
210 AGAINST ^ATHEISM
the intereft of a believer to do me a mifchiefv
becaufe he is fure, upon the balance of ac-
compts, to find himfelf a lofer by it. O$
the contrary, if he eonfiders his own wel-
fare in his behaviour towards me, it wilk
lead him to do me all the good he can,
and at the fame time reftrain him from do*
ing me any injury. An unbeliever does not
act like a reafonable creature, if he favours
me contrary to his prefent intereft, or does
not diftrefs Bie when it turns to his prefent
advantage. Honour and good nature may
indeed tie up his hands ; but as thefe. would
be very much ftrengthened by reafon and
principle, fo without them they are only in-
flincT:s, or wavering unfettled notions, which,
reft on no foundation.
Infidelity has been attacked with fo good
fuccefs of late years, that it is driven out or
all its out- works. The Atheift has not found
his poft tenable, and is therefore retired into
Deifm, and a difbelief of revealed religion
only. But the truth of it is, the greatelt
number of this fet of men, are thofe who r
for want of a virtuous education, or exam-'
ining the grounds of religion, know fo ve-
ry little of the matter in queflion, that their
Infidelity is but another term for their ig-
norance.
As folly and inconfideratenefs are the foun-
dations of Infidelity, the great pillars and
fapports of it are either vanity of appearing
wifer than the reft of mankind, or an often-
fcation of courage in defpifing the terrors of
AND INFIDELITT. zi i
atioth'er world, which have fo great an influ-
ence on what they call weaker minds, or an
averfion to a belief that muft cut them off'
from many o thofe pleasures they propofe
to themfelves, and fill them with remorfe
for many of thofe they have already tafted, .
The great received articles of the Chrii
tian religion have been fo clearly proved^ ..
from the authority of that divine revelation
in which they are delivered, that it is impof-
iible for thofe who have ears to hear, and \
eyes to fee, not to be convinced of them,
But were it poffible for any thing in the
Ghriftian faith to be erroneous, .1 can find
no ill confequences in adhering to it. The
great points of the incarnation and fuffer-'
ings of our Saviour produce naturally fuch
habits of virtue in the mind of man, that, I
fay, fuppofing it were poffible for us to be
miftaken in them, the Infidel himfeif rrmft
at leaft allow that na other fyftem of religion ;
could fo effectually contribute to the heigh-
tening of morality. They give us great i-
deas of the dignity of human nature, and t
of the love which the Supreme Being bears
to his creatures, and confequently engage us
in the higheft acl:s of our duty towards our
Creator, our neighbour, and ourfelves. How
many noble arguments has St. Paul raifed
from the chief articles of our religion, for
the advancing of morality in its three great
branches ? To give a lingle example in each
kind : What can be a ftronger motive to a
rm trjufi; and reliance on the mercies of GUI:
war AGAINST ATHEISM".
, Maker, than the giving us his Son to fuller
' L for us?. What can make us love and ef-
teeiii even the moil, inconfiderable of man-
kind, more than the thought that Chrifc di-
ed for him ? Or what difpofe us to fet a-
ftricter guard upon the purity of our own
hearts than our being members of Ghriil,.
.and a part of the foeiety of which' that im-
| maculate perfon is the head ? But thefe are
only a fpecimen of thofe admirable enforce-
ments of morality which the apoftle has.
drawn from the hiftory of our blefled Sav-
iour.
If our modern Infidels confidered thefe;
matters with that candour and ferioufnefs
which they deferve, we fliould not fee them,
act withfuch afpirit of bitternefSj arrogance,
and malice ;, they would not be railing fuch
infignificant cavils, doubts,, and fcrupies, as
may be ftarted againft every thing that is not:
capable of mathematical demonftration ;. in^
order to unfettle the minds of the ignorant^,
difturb the public peace, fubvert morality,,
and throw all things into confufion and dif-
order. If none of thefe reflections can have
any influence on them, there is one that per-
haps may, becaufe it is adapted to their van-
ity by which they feem to be guided much
more than their reafon. I would therefore
/ have them confider,. that the wifeft and beft
I of men in all ages of the world have been
{ thofe who lived up to the religion of their
^ country, when they faw nothing in it oppo- j
ike to morality, and to the beft lights they/
AND INFIDELITY.. *i
bad of the divine nature. Pythagoras' firft {|
rule directs us to worfhip the gods as it is or- $
dained by law \ for that is the moft natural
interpretation of the precept. Socrates, who
was the moft renowned among the Heathens,,
both for wifdom and virtue, in his laft mo-
ments defires his friends to offer a cock to
jEfculapius \ doubtlefs out of a fubmifllve
deference to the eftablifhed worfhip of his. I
country* Xenophon tells us that his prince
(whom he fets forth as a patern of perfec-
tion,) when he found his death approaching^
offered facrifices on the mountains to the J
Ferfian Jupiter, and the fun, according to the
cuftoms of the Periians ; for thofe are the
words of the hiftorian. Nay, the Epicure-
ans and anatomical philofophers fhewed a ve-
ry remarkable modefty in this particular ;_
for, though the being of a God was entirely
repugnant to their Jfchemes of natural phi-
tofophy, they contented thenifelves with the
denial of a providence, aiTerting at the fame
time the exiftence of gods in general : be-,
caufe they would not fliock the common be-.,
lief of mankind, and the religion of their
country. !.
AGAINST ATHEISM:
<%ua rations queas traducere hniter
Ne te femper mops agitety vexetque cupldo ;
JVe avor. et rerum mediocrlter utilium fpes.
HOR. I. i. Epift. XVIII. v. 97.
How thou mayn't live, how fpend thine age in geace %.
Left avarice, frill poor, difturb thy eafe ?.
Or fears fhould (hake, or cares thy mind abufe,
Or ardent hope for. things of little ufe. CREE.CH:.
HAVING endeavoured, in my I-aft Satur-
day's paper, to fhew the great excellency of
faith, I mall here con ikier what are the pro*
per means of ftrengtherdng and confirming
it in the mind of man. Thofe who delight
in reading books of controversy, which are
written on: both iides of the queftion in
points of faith, do very feldom arrive at a
fixed and fettled habit of it. They are one
day entirely convinced of its important
truths^ and they next meet with fomething
that {hakes and difturbs them.. The doubt
which was laid revives again, and Ihews it-
felf in new dilEculties j and that generally
for this reafon, becaufe the rnind, which is
perpetually toffed in controverfies and dif-
putes, is apt to forget the reafons which had
once fet it at reft., and to be dlfquietejd.with
any former perplexity, when it appears in a
new mape, or is darted by a different hand.
As nothing is more laudable than an inquiry
after truth, fo nothing is more* irrational.
than to pafs away our whole lives without
determining ourfelves one way or other in
thofe points which are of the laft importance
ta us. There are indeed many things from
AND INFIDELITY. 215
which we may withhold our affent : but ia
cafes by which we are to regulate our lives, it
is the greateft abfurdity to be wavering and
unfettled, without clofing with that fide
which appears the moft fafe and. the moft
probable.
The firft rule therefore which I {hall lay
down is this, that when, by reading or dif-
courfe, we find ourfelves thoroughly con-
vinced of the truth of any article, and of
the reafonablenefs of our belief in it, we
Ihould never after fuffer ourfelves to call it
into queftion. We may perhaps forget the
arguments which occasioned our conviction,
but we ought to remember the ftrength they
had with us, and therefore ftili to retain the
conviction which they once produced. This
is no more than what we do in every art or
fcience : nor is it pofiible to act otherwife
confidering the weaknefs and limitations of
our intellectual faculties. It was thus that
Larimer, one of the glorious army of mar-
tyrs, who introduced the reformation in
England, behaved himfelf in that great con-
ference which was managed between the
moft learned among the Proteftants and Pa-
pifts in the reign of Queen Mary. This
venerable old man, knowing how his abili-
ties were impaired by age, and that it was
impofiible for ium to recollect all thofe rea-
fons which had directed him in the choice of
his religion, left his companions, who were in
the full pofleilion of their parts and learning,
to balHe and confound their antagonists by
2 i6 AGAINST ATHEISM
the force of reafon. As for himfelf, lie on-
ly repeated to his adverfaries the articles in
which he firmly believed, and in the profef-
iion of which he was determined to die. It
is in this manner that the mathematician
proceeds upon propofitions which he has once
demonftrated ; and though the demonftra-
tion may have flipt out of his memory^ he
builds upon the truth, becaufe he knows it-
was demonftrated. This rule is abfolutely
neceffary for weaker minds, and in fome
meafure for men of the greateft abilities.
But to thefe laft I would propofe, in the
fecond place, that they fhould lay up in their
memories, and always keep by them in a
readinefs, thole arguments which appear to
them of the greateft ftrength, and which
cannot be got over by all the doubts and ca-
vil of Infidelity.
But, in the third place, there is nothing
which ftrenghtens faith more than morality.
Faith and morality naturally produce each
other. A man is quickly convinced of the
truth of religion who finds it is not againft
his intereft that it fhould be true. The pleaf-
ure he receives at prefent, and the happinefs
which he promifes himfelf from it hereafter,
will both difpofe him very powerfully to give
credit to it, according to the ordinary obfer-
vation, that we are eafy to believe what we
wifh. It is very certain that a man of found
reaion cannot forbear cloiing with religion
upon an. impartial examination of it : but at
the fame time it is as certain that faith is kept;
AND- 1NFIDEI.I7Y. '; N 217
aliye-in iis, ^nd gatiiers ftrengjth from-prac*
tiee inGr& than from^eculatiqn.
There isi-fUll another method which is
more perfoafiye; than any r o the former, and
that J3y-an, habitual adoration of the Supreme
Being, as well in conftant acts of mental
worlhip as in pujtward forms. The devout
man does not only believe but feels there is
a Deity. He has a&ual fenfations of him ,.:
his experience concurs with his reafon ; he
fees him more and more in all his intercourfes
with htm, and even in this life almoft lofes
his faith in convicltion,
. The laft method which I fhall mention for
the giving life to a man's faith, is frequent
retirement from the world, accompanied
with religious meditation. When a man
thinks of any thing in the darknefs of the
night, whatever deep impreflions it may
make in his mind, they are apt to vanifh as
fbon as the day breaks about him. The light
and npife of the; day, *which_are perpetually
foliciting his. fenfes, and calling off his atten-
tion, wear out of his miod the thoughts that
imprinted themfelves in it with fo much
ftrength, during the filence and darknefs of
the night. A man finds the fame difference
as to himfelf -in a crowd, and in a folitude j
the mind is ftunped and dazzled amidd that
variety of objects which prefs upon her in a
great city ; ihe cannot apply herfelf to the
confideration of thofe things which are of
the utmoft concern to her. The cares or
pleafures o.the world ft rike in with every
" "" T ' ' .'
216 AGAINST ATHEISM
the force of reafon. As for himfelf, he on-
ly repeated to his adverfaries the articles in
which he firmly believed, and in the profef-
iion of which he was determined to die. It
is in this manner that the mathematician
proceeds upon propolitions which he has once
demonftrated ; and though the demonftra-
tion may have flipt out of his memory ^ he
builds upon the truth, becaufe he knows it
\vas demonllmed. This rule is abfolutely
necefiary for weaker minds, and in fome
meafure for men of the greateft abilities.
But to thefe laft I would propofe, in the
fecond place, that they fliould lay up in their
memories, and always keep by them in a
readinefs, thoie arguments which appear to
them of the greateft ftrength, and which
cannot be got over by ail the doubts and ca-
vil of Infidelity.
But, in the third ptace, there is nothing
which ftrenghtens faith more than morality.
Faith and morality naturally produce each
other. A man is quickly convinced of the
truth of religion who finds it is not againft
his Sntereft that it ihould be true. The pleai-
ure he receives at prefent, and the happinefs
which he promifes himfelf from it hereafter,
will both difpofe him very powerfully to give
credit to it, according to the ordinary obfer-
vation, that we are eafy to believe what we
wiih. It is very certain that a man of found
reaion cannot forbear cloiing with religion
upon an impartial examination of it : but at
the fame time it is as certain that faith is kept
AND INFIDELITY. 217
alive in us, snd gathers ftrength from prac-
tice more than from Speculation.
There is ftill another method which is
snore perfuafive than any of the former, and
that is, an habitual adoration of the Supreme
Being, as well in conftant acts of mental
worfhip as in outward forms. The devout
man does not only believe but feels there is
a Deity. He has actual fenfations of him :
his experience concurs with his reafon ; he
fees him more and more in all his intercourfes
with him, and even in this life almoft lofes
his faith in conviction.
The laft method which I mall mention for
the giving life to a man's faith, is frequent
retirement from the world, accompanied
with religious meditation. When a man
thinks of any thing in the darknefs of the
night, whatever deep imprefftons it may
make in his mind, they are apt to vaniih as
foon as the day breaks about him. The light
and noife of the day, 'which are perpetually
foliciting his fenfes. and calling off his atten-
tion, wear out of his mind the thoughts that
imprinted themfelves in it with fo much
ftrength, during the iilence and darknefs of
the night. A man finds the fame difference
as to himfelf in a crowd, and in afolitude ;
the mind is ftunned and dazzled amidft that
variety of objects which prefs upon her in a
great city ; ihe cannot apply herfelf to the
confideration of thofe things which are of
the utmoft concern to her. The cares or
pleasures of the world ftrike In with every
Ti8 AGAINST ATHEISM
thought, and a multitude of vicious exam-
ples give a kind of juftification to our folly.
In our retirements every thing difpofes us to
be ferious. In courts and cities we are en-
tertained with the works of men ; in the
country with thofe of God. One is the pro-
vince of art, the other of nature. Faith
and devotion naturally grow in the mind of
every reafonable man, who fees the impref-
lions of .divine power and wifdom in every
object on which he carls his eye. The Su-
preme Being has made the bcft arguments
for his own exiftence in the formation of the
heavens and the earth ; and thcfe are argu-
ments which a man of fenfe cannot forbear
attending to, who is out of the noife and
hurry of human affairs. Ariftotle fays, that
fhould a man live under ground, and there
converfe with works of art and mechanifm,
and fliould afterwards be brought up into the
open day, and fee .the feveral glories of
die heaven and earth, he would immediate-
ly pronounce them the works of fuch a being,
as we define God to be. The Pialmift has
very beautiful ftrckes of poetry to this pur-
pole in that exalted drain, " The heavens
declare the glory of God ; and the firma-
ment {heweth his handy-work. One day
telleth another ; and one night certifieth a-
nother. There is neither fpeech nor lan-
guage, but their voices are heard among
them, Their found ifr gone out into ail
1. n Is, and their words into the ends of the
world." As fuch a bold and fublime mariner
AND INFIDELITY. 219
of thinking fur nifties very noble matter for
an ode, the reader may fee it wrought into
the following one.
I. The fpacious firmament on high,
With all the blue etherial flcy,
And fpangled heav'ns, a {hining fra.Tie,
Their great Original proclaim :
Th* in weary 'd fun, from day to day,.
Does his Creator's power difjlay>
And publifh.es to every land
The work of an almighty hand.
-II. Soon as the evening fiiades prevail,
The moon takes up the wondrous ule,
And nightly to the lift'ning earth
Repeats the ftory of her birth :
Whiift all the itars that round her burn,
And all the planets in their turn,
.Confirm the tidings as they roll,
And fpread the truth from pole to pole.
lit. What though, it) foiemn fi'ence all
Move round the dark ccrr.ftrial ball !
What though no real voi~e nor found
Amid their radhnt orbs be found 1
In reafon's ear they all rejoice,
And utter forth a glorious voice r
For ever finging as they fliine ;
Tlie hand that made us is divine. C
220 AGAINST THE MODERN
SECT. IX.
AGAINST THE MODERN FREE-THINKERS.
SIR,
THERE arrived tn this neighbourhood,
two days ago, one of your gay gentlemen
of the town, who being attended at his en-
try with a fervant of his own., befides a
countryman he had taken up for a guide, ex-
cited the curioiity of the village to learn
whence and what he might be. The coun-
tryman (to whom they applied as moft eafy
of accefs) knew little more than that the
gentleman came from London to travel and
iee fafhions, and was, as he heard fay, a
Free-thinker ; what religion that might be
he could not tell ^ and for bis own part, if
they had not told him the man was a Free-
thinker he fliould have gueffed, by his way
of talking, he was little better than a. Hea-
then 5 excepting only that he had been a
good gentleman to him, and made him
drunk twice in one day, over and above;
what they had bargained for.
I do not look upon the fimplicity of this*
and feveral odd inquiries with which I fhali
not trouble you, to be wondered at ; much
3efs can I think that our youths of fine wit
and enlarged underflandings have any reafon
to laugh. There is no neceffity that every
fquire in Great Britain mould know what
tfie word Free-thinker Hands for : but it
were much to be wiftied that they who val-
ue themfelves. upon that conceited title wera
FREE-THINKERS. 2:2 1
a little better inftrucled in what it ought to
fland for, and that they would not perfuacle
themfelves a man is really and truly a Free-
thinker in any tolerable fenfe, merely by
virtue of his being an Atheift, or an Infidel
v of any other diftinclion. It may be doubt-
ed with good reafon, whether there ever was
in nature a more abject, flavifh, and bigotted
generation than the tribe of Beaux Efprits at
prefent fo prevailing in this ifland. Their
pretenlion to be Free-thinkers is no other
than rakes have to be free-livers, and favages
to be free-men \ that is, they can think
whatever they have a mind to, and give
themfelves up to whatever conceit the ex-
travagancy of their inclination or their fancy
mall fuggeft ; they can think as wildly as
talk and ac"l, and will not endure that theiu
wit mould be controlled by fuch formal
things as decency and common fenfe ; de-
duction, coherence, confiftency, and all the
rules of reafon, they accordingly difdain, as
too precife and mechanical for men of a lib*
eral education.
This, as far as I could ever learn from their
writings, or my own obfervation, is a true
account of the Britifh Free-thinker. Our
vifitant here who gave occafion for this pa-
per, has brought with him a new fyftem of
common fenfe, the particulars of which I
am not yet acquainted with, but will lofe no
opportunity of informing myfelf whether it
contains any thing worth Mr. Spectator's no~
tice. In the mean time, Sir, I cannot but
T 2
222 AGAINST THE M0S>ER3ST
think it would be for the good of mankind!
if you would take this fubject into your own.
confideration, and convince the hopeful
youth of our nation that licentioufnefs is not
freedom : or, if fuch a parados will not bet
underftood, that a prejudice towards Athe-
ifin is not impartiality.
lani) Sir, your moft humble Servant,
T
Quicqu'uleft ///</, quod feniii-, quad Jdpit, quod'vult\ quoc?
calf/Is cl divlnum efi t ab eamqus rein aiternum
e. ' . Tull..
Whatever that principle is, which lives, perceives, under-
ftands, and wills, the fame is heavenly and divine, and
confequently. eternal. .
'* ' ' . ,. . "
I AM diverted -from the as count I was-
giving thfe :$$$$ $ niy> particular concerns-
by caftinff m^ye .'Upon a treatife, which I
' *-?'" "''f 1 ^va'V '"'. ,' * i -, . '
could not ; overlook . without an inexculeable
' '.".." ..jt*i^4 -" " '- ;'
negligence and want of concern for all the
civil as well as religious in tereils of man-
kind. This piece has for its title " A Dif-
courfe of Free-thinking, occafioned by the
rifa and growth of a feel called Free- think-
ers." The author very methodically enters
upon his argument, and fays, " By Free-
thinking, I mean the ufe of the underftand-
ing in endeavouring, to find out the
weaning of any propofitkm whatfgev,er 5
FREE-THINKERS, 225
in considering, the nature of the evidence for
or againft, and in judging of it according to
.the feeming force or weaknefs of the evi-
dence/* As foon as he has delivered this
definition, from which one would expect he
" did not defign to fhew a particular inclina-
tion for or againft any thing before he Had
confidered it, he gives up all title to the char-
acter of a Free-thinker, with the moil appa-
rent prejudice againft a body of men,
of aif others a good man would
careful not to violate, I mean, men
orders. Perfons who have devoted them-
.felves to the fervice of God are venerable to
all who fear him : and it is a certain charac-
teriftic of a difTolute and ungoverned mind
to rail or {peak difrefpeclfully of them in
general. It is certain, that in fo great a
crowd of men fome will intrude who are of
tempers very unbecoming their fundion :
but becaufe ambition and avarice are fome-
times lodsred.in that bofoni, which ought to
C^ . *' " .-...'' ',,; : .* ^' . , . ,.. . . -- tJ
be the dwelling oWancltiiiy and devotion,
muft this u-nreaforiable autltpr vilify the
whole order! He has not taken the Leaft
care to difguife his being an enemy to the
perfons againft wnom he writes, nor any
where granted, that the inftitution of reli-
gious men to ferve at the altar, and inftrucl:
iuch who are not fo wife as himfelf, is at all
neceflary or defirable, but proceeds, without
the leaft apology, to undermind their credit,
and fruftrate their labours. Whatever cler-
gyoaen, in difputes ag^nft eagh Qther, hase.
23 AGAINST THE MODERN
think it would be for the good of mankind
if you would take this fubject into your own
coniideration, and convince the hopeful
youth of our nation that Ikentioufnefs is not
freedom : or, if fuch a paradox will not be
underftood, that a prejudice towards Athe-
ifm is not impartiality.
Ia?n 3 Sir, your inqft bumble Servant,
T PHILONOUS,,
ic quid eft Hind, quod' fenl:*--, quod Jdp'it^ quod~-i-u1t t quocl
nget, c&ffts d di*o':mi:n efi> cib eamgus rein sternum fa-
nccefie/L . Tuli.
Whatever that principle is 1 , which Jives, perceives, under-
ilands, and wiils, the fame is heavenly and divine, and,
confequentiy. eternal.
I AM diverted from the accou.nt I was
gvviog the town of my particular concerns
by cafting my eye upon a treatiie, which I
could not overlook without an inexcufeable
negligence arid want of concern for all the
civil as well as religious intereils of man-
kind. This piece has for its title " A Dif-
courfe of Free-thinking, occaiioned by the
rifi and growth of a feel called Free- think-
ers." The author very methodically enters
upon his argument, and fays, te By Free-
thinking, I mean the ufe of the underftand-
ing in endeavouring, to find out the
Baeaning of any propofition
FREE-THINKERS. 223
in confidering the nature of the evidence for
or againft, and in judging of it according to
.the feeming force or weaknefs of the evi-
dence." As foon as he has delivered this
definition, from which one would expect he-
did not deiign to fliew a particular inclina-
tion for or againft any thing before he Had
conlidered it, he gives up all title to the char-
acter of a Free-thinker, with the niofl appa-
rent prejudice againft a body of men, whom
of all others a good man would be.- Hioll
careful not to violate, I mean, men in holy
orders. Perfons who have devoted them-
felves to the fervlce of God are venerable to
all who fear him : and it is a certain charac-
teriftic of a diffolute and ungoverned mind
to rail or fpeak difrefpect fully of them in
general. It is certain, that hi fo great a
crowd of men fome will intrude who are of
tempers very unbecoming their function :
but becaufe ambition and- avarice are fome-
times lodged in that bofom, which ought to
be the dwelling of-Iancthy and devotion,
muft this unreafonabie author vilify the
whole order f He has not taken the leaft
care to difguife his being an enemy to the
perfons againil whom he writes, nor any
where granted, that the inftitution of reli-
gious men to ferve at the altar, and inflrucl:
fuch who are not fo wife as himfeif, is at all
neceflary or defirable, but proceeds, without
the lead apology, to undermind their credit,
and fruftrate their labours. Whatever cler-
gymen, in difputes againft each other, have
224 AGAINST THE MODERN
unguardedly uttered, is here recorded in
fuch a manner as to affect religion itfelf by
wrefting concelllons to its difacivantage from
its own teachers. If this be true, as lure a-
ny man that reads the diicourfe mull allow
it is j and if religion is the ftrongeft tie of
human fociety, in what manner are we to
treat this. our common enemy, who promotes
the growth of fuch a feel as he calls
Free-thinkers ? He that mould bum a
houfe, and juftify the adion, by aliening
he is a free agent, would be more excufeable
than this author in uttering what he has
from the right of a Free-thinker ; but they
are a fet of dry, joylefs, dull fellows, who
want capacities and talents to make a figure
amongft mankind upon benevolent and gen-
erous principles, that think to furmount their
own natural meannefs, by laying offences in
the way of fuch as make it their endeavour
to excel upon the received maxims and hon-
ed arts of life. If it -were polfible to laugh
at fo melancholy an affair as what hazards
falvation, it would be no unpleafant inquiry
to afk what fatisfaclion they reap, what ex-
traordinary gratification of fenfe, or what
delicious liber tinifm this feel of Free-thinkers
enjoy, after getting loofe of the laws which
confine the paflions of other men ? Would
it not be a matter of mirth to find, after
all, that the heads of this growing feel are
fober wretches, who prate whole evenings
over coffee, and have not themfelves fire e-
nough to be any farther debauchees than
FREE-THINKERS. 225
merely ih principle ? Thefe fages of iniqui-
ty are*, it ie^ ins, thsmfelves only fpeculative-
!y wicked , and are contented that all the a-
bandoned young men of the age are kept
fate from reiletaon, by dabbling in their
rhapfodies, without tafting the pleafures for
which their doctrines leave them unaccount-
able. Thus do heavy mortals, only to grat-
ify a dry pride of heart, give up the inter-
efts of another world, without enlarging
their gratifications in this $ but it is certain
that there are a fort of men that can puzzle
truth, but cannot enjoy the fatisfa&ion of it.
The fame Free-thinker is a creature unac-
quainted with the emotions which poffefs
great minds when they are tuned for reli-
gion ; and it is apparent that he is untouched
with any fuch fenfation as the rapture of de-
votion. Whatever one of thefe fcorners
may think, they certainly want parts to be
devout ; a fenfe of piety towards heaven, as
well as the fenfe of any thing elfe, is lively
and warm in proportion to the faculties of
the head and heart. This gentleman may
be affured he has not a tafte for what he
pretends to decry, and the poor man is cer-
tainly more a blockhead than an Atheift. I
muft repeat, that he wants capacity to reiilh
what true piety is : and he is as capable of
writing an heroic poem as making a fervent
prayer. When men are thus low and nar-
row in their apprehenfions of things, and at
the fame time vain, they are naturally led to
think every thing . they do not understand
224 AGAINST THE MODERN
unguardedly uttered, is here recorded in
fuch a manner as to afFo& religion itfelf by
wrefting concefltons to its difadvantage from
its own teachers. If this be true, as fare a-
ny man that reads the diicourfe mufl allow
it is : and if religion is the ftron2;eft tie of
^ ' . O O
human fociety, in what manner are we to
treat this. our common enemy, who promotes
the growth of fuch a feet as he calls
Free-thinkers ? He that fiiould bum a.
houfe, and juftify the action, by aflerting
he is a free agent, would be more excufeable
than this author in uttering what he has
from the right of a Free-thinker ; but they
are a fet of dry, joylefs, dull fellows, who
want capacities and talents to make a figure
amongft mankind upon benevolent and gen-
erous principles, that think to furmount their
own natural meannefs, by laying offences in
the way of fuch as make it their endeavour
to excel upon the received maxims and hon-
eft arts of life. If it were poffible to laugh
at fo melancholy an affair as what hazards
falyation, it would be no unpleafant inquiry
to alk what fatisfaction they reap, what ex-
traordinary gratification of fenfe, or what
delicious liber cinifm this feet of Free-thinkers
enjoy, after getting loofe of the laws which
cqnfine the paflions of other men ? Would
it not be a matter of mirth to find, after
all, that the heads of this growing feel: are
fbber wretches, who prate whole evenings
.over coffee, and have not themfelves fire e-
nough to be any farther debauchees than
FREE-THINKERS. 225
merely in principle ? Thefe fages of iniqui-
ty are, it Teems, themfelves only fpeculative-
ly wicked, and are contented that all the a-
bandoned young men of the age are kept
fafe from refledion, by dabbling in their
rhapfadies., without tafting the pleafures for
which their doctrines leave them unaccount-
able. Thus do heavy mortals^ only to grat-
ify a dry pride of heart, give up the inter-
efts * of another world, without enlarging
their gratifications in this ; but it is certain
that there are a fort of men that can puzzle
truth, but cannot enjoy the fatisfa&ioa of it;
The fame Free-thinker is a creature unac-
quainted with the emotions which poflefs
great minds when they are tuned for reli-
gion ; and it is apparent that he is untouched
with any fuch fenfation as the rapture of de-
votion. Whatever one of thefe fcoraers
may think, they certainly want parts to- be
devout; a fenfe of piety towards heaven, as
well as the feiife of any thing elfe, is lively
and warm in proportion to the faculties of
the head and heart. This gentleman may
be affured he has not a tafte for what he
pretends to decry, and the poor man is cer-
tainly more a blockhead than an Atheift. I
muft repeat, .that he wants capacity to relifh
what true piety is : and he is as capable of
Writing _an heroic poem as making a fervent
prayer.. When man are thus low and nar-
row in their apprehenfions of things, and at
the fame time vain, they are naturally led to
think every thing they do not underftanid
226 AGAINST THE MODERN
not to be underftood. Their contradiction?
to what is urged by others is a neceffary con-
fequence of their incapacity to receive it..
Atheiftical fellows, who appeared the laft
age, did not ferve the devil for nought, but
revelled in exceffes fuitable to their princk
pies, while in thefe unhappy days rnifchief is
done for mifchiePs fake. Thefe Free-think?
ers, who lead the lives of reclufe ft-u dents,
for no other purpofe but to difturb the fenti-
ments of other men, put me in mind cf the
monftrous recreation^ of thefe late wild
youths, who^ without provocation, had a
vvantonnefs in {tabbing and defacing thofe
they met with.. When fuch writers as this,
who has no fpirit but that of malice, pretend
to inform the age, Mohocks and cut-throats
may well fet up for wits and men of pleaf-
ure.
It will be perhaps expected, that I mould
produce fome inftances of the ill intention
of this Free-thinker, to fupport the treat-
ment I here give him. In his 52d page lie
fays,
" 2dly. The priefts throughout the world
differ about Scriptures, and the authority of
Scriptures. The Bramins have a book of
Scripture called the Shatter. The Perfees
have their Zundavailaw., The Bonzes of
China have books written by the difciples of
Fo-he, whom they call the God and Saviour
of the world, who was born to teach the
way of falvation, and to give fatisfaclion.for
all men's fins. The Talapoins of Siam have
FREE-THINKERS. 227
a book of Scripture, written by Sommono-
codom^ who, the Siarnefe fay, was born of a
virgin, and was the God expected by the u-
niverfe. The Dervizes have their Alcoran."
I believe their is no one will difpute the
author's great impartiality in fetting down
the accounts of thefe different religions.
And I think it is pretty evident he delivers
the matter with an air, that betrays the hif-
tory of one born of a virgin has as much
authority with him, from $t. Sommonoco-
dorn, .as. from St. Matthew. Thus he treats
revelation. Then as to philofophy, he tells
you, p. 136, " Cicero produces this as an
inftance of a probable opinion, that they
who ftudy philofophy do not believe there
are any gods ;*' and then, from coniidera
tion of various notions he affirms Tully con-
cludes, " That there can be nothing after
-death."
As to what he mifreprefents of Tully, the
fhort fentence on the head of this paper is e-
nough to oppofe ; but who can have patience
"to reflect upon the affembly of impoilures a-
mong which our author places the religion
of his country ? As for my part. I cannot
fee any poffible interpretation to give this
work, but a -defign to fubvert and ridicule
the. authority of Scripture. The peace and
tranquility of -the nation, and regards even
above thofe, are fo much concerned in this
'
matter, that it is difficult to exprcfs fufficient
forrow for the offender, or indignation a-
gainft him. But if ever mandeferved to be
238 AGAINST THE MODERN
denied the common benefits of air and water,
it is the author of a difcourfe of Free-think-
ing*
*~mentifque capaclvs alia. 'Ovid. 1. I. v, 76.
Capacious of a more exalted mind.
AS I was the other day taking a folitary
walk in St. Paul's, 1 indulged my thoughts
in the purfuit of a certain analogy between
the fabric and the Chriftian church in the
Jargeft fenfe. The divine order and cecono-
my of the one feemed to be emblematically
fet forth by the juft, plain and majeftic ar-
chitecture of the other. And as the one
confifts of a great variety of parts united in
the fame regular defign, according to the
trueft art, and moft exact proportion ; fo
the other contains a decent fubordination of
members, various facred inftitutions, fublime
doctrines, and folid precepts of morality di-
gefted into the fame defign, and with an
admirable concurrence tending to one view,
the happinefs and exaltation of human na-
ture.
In the midft of my contemplation I beheld
a fly upon one of the pillars ; and it flraight-
way came into my head, that this fame fly
was a Free-thinker. For it required fome
comprehenfion in the eve of the ibectalor to
* rf a
FREE-THINKERS. 229
fake in at one view the various parts of the
building, in order to obferve their fymme^
try and defign. But to the fly, whofe prof-
pect was confined to a little part of one of
the Hones of a iingle pillar, the joint beauty
of the whole, or the diftincl ufe of its parts,
were inconfpicuous, and nothing could ap-
pear but fmall inequalities in the furface of
the hewn {lone, which, in the view of that
infect, feemed fo many deformed rocks and
precipices.
The thoughts of a Free-thinker are em-
ployed on certain minute particularities of
religion, the difficulty of a iingle text, or
the unaccountablenefs of fome ftep of Prov-
idence or point of doctrine to his narrow
faculties, without comprehending the fcope
and delign of Chriftianity, the perfection to
which it raifeth human nature, the light it
hath med abroad in the world, and the clofe
connection it hath as well with the good of
public focieties, as with that of particular
perfons.
This raifed in me fome reflections on that
frame or difpolition which is called largenefs
of mind, its neceility towards forming a
true judgment of things, and where the
foul is not incurably ftintecl by nature, what
are the likelieft methods to give it enlarge-
ment.
It is evident that philofophy doth open
and enlarge the mind, by the general views
to which men are habituated in that ftudy,
and by the contemplation of more numerous
U
238 AGAINST THE MODERN
Denied the ^common benefits of air and
*t is the author of a difcdurfe of Free-think-
~*-menttfquecapaciitsall&. Ovid. 1. l.v. 76.
Capacious of a more exalted mind. -
AS I- was the Bother day taking a folitary
walk in St. Paul's, I indulged my thoughts
in the purfuit of a certain analogy between
the fabric and the Chriftian church in the
largeft fenfe. The divine order and oeconp-
my of the one feemed to be emblem'dtically
fet forth by the I'uft, plain and majeftic ar-
chitecture of the other. And as the one
confifts of a great variety of parts united -in
the fame regular defign, according to the
trueft art, and moft exacl: proportion ; fo
the other contains a decent fubordination of
fnembers, various facred inftitutions, fublime
doftrineSj and folid precepts of morality di-
gefted into the fame defign, and with an
.admirable concurrence tending to one view,
the happinefs and exaltation of human na-
ture. '- ' : : ......
In the uiidft of my contemplation 1 beheld
a fly upon one of the pillars j and it flraight-
way came into my head, that this fame fly
was a Free-thinker. For it required fome
comprehenfion in the eye of the ipeclator; to
FREE-THINKERS. 22$
take in at one view the various parts of the
building, in order to obferve their fymme-
try and defign. But to the fly, whofe pro
peel: was confined to a little part of one of
the ftones of a lingle pillar, the joint beauty
of the whole, or the diftinft ufe of its parts,
were inconfpicuous, ajid nothing could ap-
pear but fmall inequalities in the furface of
the hewn ftone, which, in the view of that
infect, feemed fo many deformed rocks and
precipices.
The thoughts of a Free-thinker are em-
ployed on certain minute particularities of
religion, the difficulty of a iingle text, or
the unaccountablenefs of fome ftep of Prov-
idence or point of doctrine to his narrow-
faculties, without comprehending the fcope
and defign of Chriftianity, the perfection to
which it raifeth human nature, the light it
hath (bed abroad in the world, and the clofe
connection it hath as well with the good of
public focieties, as with that of particular
perfons.
This raifed in me fome reflections on that
frame or difpolition which is called largenefs
of mind, its neceifity. towards forming a
true judgment of things, and where the
foul is not incurably ftintecl by nature, what
are the likeliefl methods to give it enlarge-
ment.
It is evident that philofophy doth open
and enlarge the mind, by the general views
to which men are habituated in that ftutlr,
* *
and by the contemplation of more numerous
U
33 AGAINST THE MODERN
and diftant obje&s than fall within the fphere
of mankind in the ordinary purfuits of life.
Hence it comes to pafs that philofophers judge
of moft things very differently from the vul-
gar. Some inftances of this may be feen m
the Theaetetus of Plato, where Socrates
makes the following remarks among others
of the like nature.
" When a philofopher hears ten thoufand
acres mentioned as a great eftate, he looks
upon it as an inconfiderable fpot, having
been ufed to contemplate the whole globe of
earth ; or when he beholds a man elated with
the nobility of his race, becaufe he can reck-
on a feries of feven rich anceftors, the phi-
lofopher thinks him a ftupid ignorant fellow,
whofe mind cannot reach to a general view
of human nature, which would fhew him
that we have all innumerable anceftors, a-
mong whom are crouds of rich and poor,
kings and flaves, Greeks and Barbarians."
Thus far Socrates, who was accounted v/ifer
than the reft of the Heathens, for notions
which approach the neareft to Chriftianity.
As all parts and branches of philofophy, or
fpeculative knowledge, are ufeful in that re-
fpect, aftronomy is peculiarly adapted to rem-
edy a little and narrow fpirlt. In that fci-
ence, there are good reafons affigned to prove
the fun an hundred thoufand times bigger
than our earth ; and the diftance of the ilars
fo prodigious, that a cannon- bullet, continu-
ing in its ordinary rapid motion, would not
arrive from hence at the neareft of them in
FREE-THINKERS. 231
the fpace of an hundred and fifty thoufand
years. Thefe ideas wonderfully dilate and
expand the mind. There is fomething in the
immenfity of this diftance, that Ihocks and
overwhelms the imagination, it is too big
for the grafp of the human intellect : eftates,'
provinces, and kingdoms, vanifh at its pref-
ence. It were to be wiflied a certain prince,
who hath encouraged the ftudy of it in his
fubjects, had been himfelf a proficient in af-
tronomy. This might have fliewed him how
mean an ambition that was, which termi-
nated in a fmall part of what is in itfelf but
a point, in refpect of that part of the uni-
verie which lies within our view.
But the Chriflian religion ennobleth and
enlargeth the mind beyond any other profef-
fion or fcience whatfoever. Upon that
fcheme, while the earth, and the transient
enjoyments of this life, ihrink in the nar-
rowed dimenfions, and are accounted as
" the daft of a balance, the drop of a buck-
et, yea lefs than nothing," the intellectual
world opens wider to our view : the perfec-
tions of the Deity, the nature and excellen-
cy of virtue, the dignity of the human foul,
are difplayed in the largeft characters. The
mind of man feems to adapt itfelf to the
different nature of its objects ; it is contract-
ed and debafed by being converfant in little
and low things, and feels a proportionable
enlargement arifing from the contemplation
thefe great and fublime ideas.
The greatnefs of things is comparative $
AGAINST THE MODERN
and this does not only hold, in refped of
exttnfion, but likewife in refpeft of dignity*
duration, and all kinds of perfection. A
tronomy opens the mind, and alters our
judgment, with regard to the magnitude of
extended beings ; but Chriftianity produceth
an univerfal greatnefs of foul. Philofophy
increafeth our views in every refpecl: ; but
Chriftiai-ity extends them to a degree beyond
the light of nature.
How mean muft the moil exalted poten-
tate upon earth appear to that eye which
takes in innumerable orders of bleffed fpirits,
differing in glory and perfection ? How lit-
tle muft the amufements of fenfe, and the
ordinary occupations of mortal men, feem
to one who is engaged in fo noble a purfuit,
as the aliimulation of himfelf to the Deity a
which is the proper employment of every
Chriftian !
And the improvement which grows from
habituating the mind to the comprehenfive
views of religion muft not be thought whol-
ly to regard the underftanding. Nothing is
of greater force to fubdue the inordinate
motions of the heart, and to regulate the
will. Whether a man be actuated by his
paffions or his reafon, thefe are firft wrought
upon by fome object, which ftirs the foul in
proportion to its apparent dimenfions. Hence
irreligious men, whofe fhort profpects are
filled with earth, and fenfe, and mortal life,
are invited by thefe mean ideas, to actions
proportionably little and low. But a mine!
FREE-THINKERS. 233
whofe views are enlightened and extended
by religion, is animated to nobler purfuits,
by more fublime and remote objects.
There is not any inftance of weaknefs in
the Free-thinkers that raifes my indignation
more, than their pretending to ridicule Chrif-
tians, as men of narrow underftandings, arid
to pafs themfelves upon the world for perfons
of fuperior fenfe, and more enlarged views.
But I leave it to any impartial man to judge
which hath the nobler fentiments, which the
greater views ; he whofe notions are {tinted
to a few miferable inlets of fenfe, or he whofe
fentiments are raifed above the common tafte,
by the anticipation of thofe delights which
will fatiate the foul, when the whole capaci-
ty of her nature is branched out into new
faculties ? he who looks for nothing beyond
this fhort fpan of duration, or he whofe
aims are co-extended with the endlefs length
of eternity ? he who derives his fpirit from
the elements, or he who thinks it was ia
fpired by the Almighty ?
SIR,
" SINCE you have not refufed to infer t
matters of a theological nature in thofe ex-
cellent papers, with which you daily both in-
ftruct and divert us, I earneftly defire you to/
print the following paper. The
U 2
234 AGAINST THE MODERN
therein advanced are, for ought I know, new
to the Englifh reader, and, if they are true,
will afford room for many ufeful inferences.
No man that reads the Evaagelifts, but
Hiuft obferve that our blefled Saviour does
upon every occafkm bend all his force and
zeal to rebuke and correct the hypocrify of
the Phariiees. Upon that fubjecl: he Ihews-
a warmth which one meets with in no other
part of his fermons. They were fo enraged
at the public detection of their fecret villa-
mes, by one who faw through all their dif-
guifes, that they joined in the profeculion of
him ; which was fo vigorous that Pilate at
laft cpnfented to his death. The frequency
and vehemence of thefe reprehenfions of our
Lord, have made the word Pharifee to be
looked upon as odious among Chriftians 3 and
to mean only one who lays the utmoft ftrefs
upon the outward, ceremonial and ritual
part of his religion, without having fuch an
inward fenfe of it as would lead him to a,
general and iincere obfervance x>f thofe du-
ties which can only arife from the heart, and
which cannot be fiippofed to fpring from a
defire of applaufe or profit.
This is plain from the hiftory of the life
and actions of our Lord, in the four Evan-
gelifls. One of them, St. Luke, continued
his hiftory down in a fecond part, which we
commonly call the Acts of the Apoftles..
Now it is obfervable, that in this fecond part,,
in which he gives a particular account of
what the apoftles did and iuflered at
FREE-THINKERS. 255
lem upon their firft entering upon their com-
mifiion, and alfo of what St. Paul did after
he was confecrated to the apoftlefhip till his
journey to Rome, we find not only no op-
pofition to Chriftianity from the Pharifees,
but feveral iignal occafions in which they af-
fifted its firft teachers-, when the Chriftian
church was in its infant ftate. The true,,
zealous and hearty perfecutors of Chriftiani-
ty at that time were the Sadducees, whom
we may truly call the Free-thinkers among
the Jews. They believed neither refurreclion,
nor angel, nor fpirit, i. e. in .plain Englifti,
they were Deifts at leaft, if not Atheifts*
They could outwardly comply with, and
conform to the eftablifhment in church and
ftate, and they pretended forfooth to belong
only to a particular feel; ; and becaufe there
was nothing in the law of Mofes, which, in
many words, afferted a refurreCtion, they
appeared to adhere to that in a particular
manner beyond any other part of the Old
Teftament. Thefe men therefore juftly
dreaded the fpreadiag of Chriftianity after
the afcenfion of our Lord, becaufe it was
wholly founded upon his refurre&ion.
Accordingly, therefore, when Peter and
John had cured the lame man at the beauti-
ful gate of the temple, and had thereby
raifed a wonderful expectation of themfelves
among the people, the priefts and Sadducees,
clapt them up, and fent them away for the
firft time with a fevere reprimand. Quickly
when the, deaths of ^Ananias and
236 AGAINST THE MODERN
Sapphira, and many miracles wrought after
thofe fevere inftances of the apoftolical poV-
er had alarmed the priefts, who looked upon
the temple worfhip, and confequently their
bread, to be ftruck at ; thefe priefts, and all
they that were with them, who were of the
feet of the Sadducees, imprifoned the apof-
tles, intending to examine them in the great
council the next day : where, when the
council met, and the priefts and Sadducees
propofed to proceed with great rigour a-
gainft them, we find that Gamaliel, a very
eminent Pharifee, St. Paul's matter, a man
of great authority among the people, maay
of whofe determinations we have ftill pre-
ferved in the body of the Jewifh traditions',
commonly called the Talmud, oppofed .their
heat, and told them, for ought they knew,
the apoftles might be actuated by the Spirit
of God, and that in fuch a cafe it would be in
vain to oppofe them j fince, if they did fo,
they would only fight againft God, whom
they could not overcome. Gamaliel was fo
confiderable a man amongft his own fed, that
we may reafonably believe he fpoke the fenfe
of his party as well as his own. St. Ste?
phen's martyrdom came on prefently after,
in which we do not find the Pharifees, as
fuch, had any hand ; it is probable that he
was profecuted by thofe who had before im-
prifoned Peter and John. One novice indeed
of that feel was fo zealous that he kept the
clothes of thofe that ftoned him. This no
whofe q&l went beyond all
FREE-THINKERS.
was the great St. Paul, who was particularly-
honoured with a call from heaven by which
he was converted, and he was afterwards,
by God himfelf, appointed to be the Apoftle
of the Gentiles. Befides him, and him too
reclaimed in fo glorious a manner, we find
no one Pharifee, either named or hinted at
by St. Luke, as an oppofer of Chriftianity
in thefe earlieft days. What others might
do we know not. But we find the Saddu-
cees purfuing St. Paul even to death at his
coming to Jerufalem, in the 2lftof the Ads.
He then, upon all occafions, owned himfelf
to be a Pharifee. In the 22d chapter he told
the people, that he had been bred up at the
feet of Gamaliel after the ftricteft manner,
in the law of his fathers. In the 23d chap-
ter he told the council that he was a Pharifee,
the fon of a Pharifee, and that he was accufed
for aliening the hope and refurredlion of the
dead, which was their darling doctrine.
Hereupon the Pharifees ftood by him, and
though they did not own our Saviour to be
the Meffiah, yet they would not deny but
fome angel or fpirit might have fpoken to
him, and then if they oppofed him, they
fliould fight againft God. This was the very
argument Gamaliel had ufed before. The
refurrecYion of our Lord, which they faw fo
ftrenuouily afierted by the apoftles, whofe
miracles they alfo faw and owned, (Afts iv
16.) feems to have (truck them, and many
of them were converted (A&s xv, 5.) even,
without a miracle, and the reft ftood ftill and
made no oppofition.
238 AGAINST THE MODERN
We fee here what the part was which the
Pharifees acted in this important conjuncture.
Of the Sadducees, we meet not with one in
the whole apoftolic hiftory that was convert-
ed. We hear of no miracles wrought to con-
vince any of them, though there was an em-
inent one wrought to reclaim a Pharifee.
St. Paul, we fee, after his converfion, always
gloried in his having been bred a Pharifee.
He did fo to the people of Jerufalem, to the
great council, to King Agrippa, and to the
Philippians. So that from hence we may
juftly infer, that it was not their inftitution,
which was in itfelf laudable, which our
blefled Saviour found fault with, but it was
their hypocrify, their covetoufnefs, their op-
preflion, the overvaluing themfelves upon
their zeal for the ceremonial law, and their
adding to that yoke, by their traditions, all
which were not properly eflentials of their
inftitution, that our Lord blamed.
But 1 muft not run on. What I would
obferve, Sir, is, that Atheifm is more dread-
ful, and would be more grievous to human
fociety, if it were invefted with fufficient
power, than religion under any fliape, where
its profeflbrs do at the bottom believe what
they profefs. I defpair not of a Papift's con-
verfion, though I would not willingly lie at
a zealot Papiii's mercy, (and no Proteftant
would, if he knew what Popery is) though
he truly believes in our Saviour. But the
Free-thinker, who fcarcely believes there is
a God, and certainly dilbelieves revelation 3
FREE-THINKERS.
is a very terrible animal. He will talk of
natural rights, and the juft/reedoms of man-
kind, no longer than till he himfelf gets in-
to power ; and, by. the inftance before us,
we have fmall grounds to hope for his falva-
tion, or that God will ever vouchfafe him
fufficient grace to reclaim him from errors,
which have been fo immediately levelled a-
gainft himfelf.
If theie notions be true, as I verily believe
they are, I thought they might be worth
publifhing at this time, for which reafon they
are fent in this manner to you by,
SIR,
Tour moft humble Servant.
M. N.
r 4<> AGAINST THE MODERN
in hoc erro, quod animos hominVm mmortalcs effe
credam^ libenter erro .- nee mihi bunc errorem^ quo deleo
tor, dvm vivo, extorqueri vtlo : Jin mortuus (ut quidam
minuti philofophi cenfent.) nihil fentiam ; non vereor, ne
htinc errorem meum mortui philofophi irrideant.
If I am wrong, in believing that the fouls of men are
immortal ? I pleafe niyfelf in my miftake : nor while
I live, will I ever chufe, ttat this opinion, wherewith
I am fo much delighted, fliould be wrefted from me i
but if, at death, I am to be annihilated, as fome min-
me philofophers imagine, I am not afraid left thofe
wife men when extinct too, mould laugh at my error.
SEVERAL letters which I have lately re-
ceived give me information, that fome well
difpofed perfons have taken offence at my
ufing the word Free-thinker as a term of re-
proach. To fet therefore this matter in a
clear light, I muft declare that no one can
have a greater veneration than myfelf for
the Free-thinkers of antiquity, who acled
the fame part in thofe times, as the great
men of the reformation did in feveral nations
of Europe, by exerting themfelves againft
the idolatry and fuperftition of the times in
which they lived. It was by this noble im-
pulfe that Socrates and his difciples, as well
as all the philoibphers of note in Greece ;
and Cicero, Seneca, with all the learned
men of Rome, endeavoured to enlighten
their contemporaries amidft the darknefs and
ignorance in which the world was then funk
and buried.
The great points which thefe Free-thinkers
endeavoured to eftablifh and inculcate into
the minds of men, were, the formation of
FREE-THINKERS.
the univerfe, the fuperin tendency of Provi-
dence, the perfection of the divine nature,
the immortality of the foul, and the future
ftate of rewards and punifliments. They all
complied with the religion of their country,
as much as poffible, in fuch particulars as
did not contradict and pervert thefe great
and fundamental doctrines of mankind. On
the contrary, the perfons who now fet up
for Free-thinkers, are fuch as endeavour, by
a little trafh of words and fophiftry, to
weaken and deftroy thofe very principles,
for the vindication of which, freedom of
thought at firft become laudable and heroic.
^Thefe apoftates from reafon and good fenfe,
can look at the glorious frame of nature,
without paying any adoration to him- that
raifed it ; can confider the great revolutions
in the univerfe, without lifting up their
minds to that fuperior power which hath the
direction of it ; can prefume to cenfure the
Deity in his ways towards men ; can level
mankind with the beafts_ that perifh ; can
extinguifh in their own minds all the pleaiing
hopes of a future ftate, and lull themfelves
into a ftupid fecurity againft the terrors of
it. If one were to take the word Prieftcraft
out Of the mouths of thefe {hallow mon-
fters, they would be immediately ilruck
dumb. It is by the help of this tingle term
that they endeavour to difappoint the good
works of the moft learned and venerable or-
der of men, and harden the hearts of the
ignorant againft the very light of nature,
V '
242 AGAINST THE MODERN
and the common received notions of man-
kind. We ought not to treat fuch mifcre-
ants as thefe upon the foot of fair difputants,
but to pour out contempt upon them, and
fpeak of them with fcorn and infamy,, as the
peft of fociety, the revilers of human nature,
and the blafphemers of a Being, whom a
good man would rather die than hear dif-
honoured. Cicero, after having mentioned
the great heroes of knowledge that recom-
mended this divine do&rine "of the immor-
tality of the foul, calls thofe fmall pretenders
to wifdom who declared againft it, certain
minute philofophers, uling a diminutive even
of the word little, to exprefs the defpicable
opinion he had of them. The contempt he
throws upon them in another paffage is yet
more remarkable ; where, to fhew the mean
thoughts he entertains of them, he declares,
he would rather be in the wrong with Plato,
than in the right with fuch company.- There
is indeed nothing in the world fo ridiculous
as one of thefe grave philofophical Free-
thinkers, that hath neither paflions nor ap-
petites to gratify, no heats of blood nor
vigour of conftitution that can turn his fyf-
tems of Infidelity to his advantage, or raife
plealures out of them which are inconiiftent
with the belief of an hereafter. One that
has neither wit, gallantry, mirth or youth
to indulge by thefe notions, but only a poor,
joylefs, uncomfortable vanity of diftinguifli-
injr himfelf from the reft of mankind, is
rat her to be regarded as a mifchievous luna-
FREE-THINKERS. 243
tic than a miftaken philofopher. A chafte
Infidel, a ipeculative Libertine, is an animal
that I fliould not believe to be in nature, did
I not fometimes meet with this fpecies of
men, that plead for the indulgence of their
paflions in the midft of a ievere ftudious life,
and talk againlt the immortality of the foul
over a difh of coffee.
I would fain alk a minute philofopher,
what good he propofes to mankind by the
publifhing of his doctrines ? Will they make
a man a better citizen, or father of a family ;
a more endearing hufband, friend, or fon ?
Will they enlarge his pub'ic or private vir-
tues, or correct any of his frailties or vices ?
What is there either joyful or glorious in
fuch opinions ? Do they either refreih or
enlarge our thoughts ? Do they contribute
to the happinefs, or raife the dignity of hu-
man nature ? The only good that 1 have ev-
er heard pretended to, is, that: they banifli
terrors, and fet the mind at eafe. But whcfe
terrors do they banifh ? It is certain, if
there were any ftrength in their arguments,
they would give great difturbance to minds
that are influenced by virtue, honour and
morality, and take from us the only com-
forts and fupports of affliction, ficknefe and
old age. The minds therefore which they
fet at eafe, are only thofe of impenitent
criminals and malefactors, and which, to the
good of mankind, ikoaid be in perpetual
terror and alarm.
I muft confefs, nothing is more mfual than
\
244 AGAINST THE MODERN
for a Free-thinker, in proportion as the info*
lence of fcepticifm is abated in him by years
and knowledge, or humbled or beaten down
by forrow or ficknefs, to reconcile himfelf to
the general conceptions of reafonable crea-
tures ; fo that we frequently fee the apof-
tates turning from their revolt toward the
end of their lives, and employing the refufS
of their parts in prompting thofe truths
which they had before endeavoured to inval-
idate.
The hiftory of a Gentleman in France is
very well known, who was fo zealous a pro-
moter of Infidelity, that he had got together
a felecY company of difciples, and travelled
into all parts of the kingdom to make con-
verts, la the midft of his fantaftical luceefs
he fell fick, and was reclaimed to fueh a fehfe
of his condition., that after he had pafled
fome time in great agonies and horrors of ;
mind, he begged thofe who had the care of
burying him,- to drefs his bdy in the habit
of a Capuchin, that the devil might not run
away with it : and, to do farther juftiee up-
on himfelf, deiired them to tie a halter about
his neck, as a mark of that ignominious
punilhment, which in his own thoughts he
he had fo jufdy deferved.
I would not have perfecution fo far dif-
graced, as to wifli thefe vermin might be
animadverted on by any legal penalties ;
though I think it would be highly reafonable
that thofe few of them who die in the pro-
feffions of their infidelity, fliould fyave fueh
FREE-THINKERS. 245
tokens of infamy fix^d upon them,. -as might
diftinguifh thofe bodies which are given up
by the owners to oblivion and putrefaftion,
from thofe which reft in hope, and fhall rife
in glory. But, at the fame time that I am
againft doing them the honour of the notice
of our laws, which ought not to fuppofe
there are fuch criminals in baing, I have of-
ten wondered, how they can be tolerated in
any mixed converiations, while they are
venting thefe abfurd opinions ; and mould
think, that if, on any fuch occaftjns, half a
doz3n of the mod robuft Cariitians in the
company would lead oae of thefe Gantle-.
men to a pump, or convey him into a blan-
ket, they would do very good fervice both
to church and ftate. I do not know how
the law ftandi in this particular ; but I hope^
whatever knocks, bangs or thumps, might
be given with fuch an honeft intention,
would not be conftrued as a breach of the
peace. I dare fay they would not be return-
ed by the perfon who receives them ; for
whatever thefe fools may fay in the vanity of
their hearts, they are too wife to rilk their
lives upon the uncertainty of their opinions.
When I was a young man about this town,
I frequented the ordinary of the Black Horfe,
in Holburn, where the perfon that ufually
prefided at the table was a rough old-faih-
ioned Gentleman, who according to the cuf-
toms of thofe times, had been the Major and
Preacher of a regiment. It happened one
that a nofy young officer, bred ia
"
246 AGAINST THE MODERN fee.
was venting fome new fangled notions, and
fpeaking, in the gaity of his humour, a-
gainft the difpenfations of Providence. The
Major at firft only defired him to talk more
refpecffully of one for whom all the compa-
ny had an honour $ but finding him run OH
in his extravagance, began to reprimand him
after a more ferious manner. Young man !
faid he, do not abufe your benefactor, whilii
you are eating his bread. Confider whofe
air you breathe, whofe prefence you are in,
and who it is that gave you the power of
that very fpeech which you make ufe of to
his diflionour. The young fellow, who
thought to turn matters into a jeft, aiked
him, if he was going to preach I 1 But, at
the fame time, defired him to take care what
he faid, when be fpbke to a man of honour.
A man of honour, fays the Major ; thou art
an Infidel and a blafphemer, and I fliali ufe
thee as fuch. In ihort, the quarrel ran fo
high, that the Major was dciired to walk
out. Upon their coming ir^to the garden,
the old fellow advifed his antagonist to con-
iider the place into which one pafs might
drive him j but finding him grow upon him
to a degree of fcurrility, as believing the
advice proceeded from fear ; Sirrah, fays he,
if a thunderbolt does not ftrike thee dead
before I come at thee, I (hall not fail to chaf-
tife thee for thy profanenefs to thy Maker,
-and thy faucinefs to his fervant. Upon this
he drew his fword, and cried out with a
loud voice, " The fword oi ? the tord andcf
^ ' * -!
IMMORTALITY OF THE SOUL, &c. 247
Gideon ;" which fo terrified his antagonift,
that he was immediately difarmed s and
thrown upon his knees. In this pofture he
begged his life \ but the Major refufed to
grant it before he had alked pardon for his
offence in afhort extemporary prayer, which
the old Gentleman dictated to him upon the
fpot, and which his profelyte repeated after
him, in the prefenee of the whole ordinary,
that were now gathered about him in the
garden.
SECT. X
IMMORTALITY OF THE SOUL, AND A
FUTURE STATE.
.... Inter Jilvas academi quarere vsrum.
KOR lib. II. epift. 2. v. 45.
To learch out truth in academic groves.
THE courfe of my laft /peculation* led
nie infenfibly into a fubject upon which I al-
ways meditate with great delight, I mean
the immortality of the foul. I was yefter-
day walking alone in one of my friend's
woods, and loft myfelf in it very agreeably,
as I was running over in my mind the fever-
al arguments that eftabliih this great point*
which is the ban's of morality, and the fource
* See Spectator; Vol. II. No. 1 1 j.
248 IMMORTALITY OF THE SOUL,
of all the pleaiing hopes and fecret joys that
can arife in the heart of a reafonable crea-
ture. I confidered thofe feveral proofs
drawn,
Firft, from the nature of the foul itfelf,
and particularly its immateriality, which,
though not abfolutely neceflary to the eterni-
ty of its duration, has, I think, been evinced
to almoft a demonftration.
Secondly, from its paffions and fendments,
as particularly from its love of exilience, its
horror of annihilation, and its hopes of im-
mortality, with that fecret, fatisfactton which
it finds in the practice of virtue, and that un-
eafinefs which follows in it upon the commif-
fion of vice.
Thirdly, from the nature of the Supreme
Being, whofe juftice, goodnefs, wifdom and
veracity, are all concerned in this great point*
But among thefe and other excellent argu-
ments for the immortality of the foul, thet e
is one drawn from the perpetual progrefs of
the foulj to its perfection, without a poffibili-
ty of ever arriving at it ; which is a hint
that I do not remember to have feen open-
ed and improved by others who have writ-
ten on this fubject, though it feems to me to
carry a great weight with it. How can it
enter into the thoughts of man, that the foul x
which is capable of fuch immenfe perfections,
and of receiving new improvements to all
eternity, fhall fall away into nothing almoft as
foon as it is created ? Are fuch abilities made
for no purpofe ? & brute arrivf s at a point
AND A FUTURE STATE. 249
of perfection that he can never pafs ; in a
few years he has all the endowments he is
capable of ; and were he to live ten thoufand
more, would be the fame thing he is at pref-
ent. Were a human foul thus at a ftand in
her accomplishments, were her faculties to be
full blown, and incapable of further enlarge-
ments, I could imagine it might fall away in>
fenfibly, and drop at once into a ftate of an-
nihilation. But can we believe a thinking,
being, that is in a perpetual progrefs of in>
provements, and travelling on from perfec*
tion to perfection, after having juft looked
abroad into the works of its Creator, and
made a few difcoveries of his infinite good*
nefs, wifdom, and power, muft perilh at her
firft fetting out, and in the very beginning of
her enquiries ?
A man, confidered in his prefent ftate,
feems only fent into the world to propagate
his kind. Ha -provides himfelf with a iuc-
ceffor, and immediately quits his poft to make
room for him.
Haeres
Haredem alterius, velut unda fupervenit um-lam.
HOR. Jib. II. Epift. z. v. 175.
Heir urges on his predecefTor heir,
Juike wave impelling wave.
He does not feem born to enjoy life, but to
deliver it down to others. This is not iur-
prifing to conlider in animals, which are
iormed for our ufe, and can finifh their bufi-
nefs in a fhort life. The iilk-worm, after
2je IMMORTALITY OF THE SOUL,
having fpun her talk, lays her eggs and dies.
But a man can never have taken in his full
meafure of knowledge, has not time to fub-
due his paffions, eftablifti his foul in virtue,
and come up to the perfection of his nature,
before he is hurried off the ftage, Would
an infinitely wife Being make fuch glorious
creatures for fo mean a purpofe ? Can he
delight in the production of fuch abortive
intelligences, fuch ftiort-lived reafonable be-
ings ? Would he give us talents that are not
to be exerted ? Capacities that are never to
be gratified ? How can we find that wifdom,
which fhiries through all his works, in the
formation of man, without looking on. this
world as only a nurfery for the next, and
believing that the feverai generations of ra-
tional creatures, which rife up and difappear
in fuch quick fucceflioris, are only to receive
their firft rudiments of exiftence here, and
afterwards to be tranfplanted into a more
friendly climate, where they may fpread and
flourifli to all eternity ?
There is not, in my opinion, a more pleaf-
ing and triumphant consideration in religion
than this, of the perpetual progrefs which
the foul makes towards the perfection of its
nature,without ever arriving at a period in
it. To look upon the foul as going on from
ftrength to ftrength, to confider that he is
to fliine for ever with new acceffions of glo-
ry, and brighten to all eternity ; that fh&'
will be frill adding virtue to virtue, and
knowledge to knowledge j carries in it fome-
AND A FUTURE STATE. 251
thing wonderfully agreeable to that ambi-
tion which is natural to the mind of man.
Nay, it muft be a profpedt pleafing to God
himlelf, to fee his creation for ever beauti-
fying in his eyes, and drawing nearer to him,
by greater degrees of refemblance.
Methinks this (ingle conlideration, of the
progrefs of a finite fpirit to perfe&ion, will
be fufficient to extinguifh all envy in inferi-
or natures, and all contempt in fuperior.
That cherubim, which now appears as a God
to a human foul, knows very well, that the
period will come about in eternity, when the
human foul (hall be as perfect as he himfelf
npw is : nay, when flie fiiall look down up-
on that degree of perfection, as much as flie
now falls ihort of it. It is true, the higher
nature ftill advances, and by that means pre-
ferves his diftance and fuperiority in the
fcale of being : but he knows how high fo-
ever the ftation is, of which he ftands pof-
fefled at prefent, the inferior nature will at
length mount up to it, and mine forth in
the fame degree of glory.
With what aftonifhment and veneration
may we look into our own fouls, where there
are fuch hidden ftores of virtue and knowl-
edge, fuch inexhaufted fources of perfection I
. We know not yet what we mall be, nor will
it ever enter into the heart of man to con-
ceive the glory that will be always in referve
for him. The foul, confidered with its Crea-
tor, is like one of thofe mathematical lines
that may draw nearer to another for all eter-
25* IMMORTALITY OF THE SOUL,
nity, without a poffibility of touching it :
and can there be a thought fo tranfporting
as to confider ourfelves in thefe perpetual ap-
proaches to him, who is not only the ftand-
ard of perfection, but of happinefs !
Ncfc'to quomodo inharet in mentil/us quq/i feculorum quoddam
augurium futtttorum ; idque in maximis, ingeniis altifli-
mifque animis exiffit maxime et apfaret facittime.
Cic. Tufc. Quaeft.
There is, I know not how, deeply imprinted in the minds
of men a certain prefage, as it were, of a future ex-
iftence ; and this takes the deepeft root, and is moft
difcoverabie in the greateft geniufes and mod elevated
minds.
To THE SPECTATOR.
SIR,
" I AM fully perfuaded, that one of the
beft fjprings of generous and worthy actions,
is the having generous and worthy thoughts
of ourfelves. Whoever has a mean opinion
of the dignity of his nature will a& in no
higher a rank than he has allotted himfelf in
his own eftimation. If he considers his being
as circumfcribed by the uncertain term of a
few years, his deiigns will be contracted into
the fame narrow fpan he imagines is to
bound his exiftence. How can he exalt his
thoughts to any thing great and noble, who
AND A FUTURE STATE. 253
only believes that, after a fliort turn on the
ffoge of this world, he is to fink into ob-
livion, and to lofe his confcioufnefs for ever ?
For this reafon, I am of opinion that fo
-ufeful and elevated a contemplation as that
of the foul's immortality cannot be refumed
too often. There is not a more improving
esercife to the human mind than to be fre-
quently reviving its own great privileges and
endowments, nor a more effectual means to
awaken in us an ambition raifed above low
objects and little purfuits, than to value our-
felves as heirs of eternity.
It is a very great fatisf action to confidcr
the beft and wifeft of mankind in all nations
and ages, affertiag as with one voice this
their birth-right, and to find it ratified by an
exprefs revelation. At the fame time, if
we turn our thoughts inward upon ourfelves-,
we may meet with a kind of fecret fenfe
concurring with the proofs of our own im-
mortality.
You have in rny opiaion raifed a good
prefumptive argument from the increafing
appetite the mind has to knowledge, and to
the extending its own faculties, which can-
not be AccompliGied, as the more reftrained
perfection of lower creatures may in the lim-
its of a ftiort life. I think another probable
conjecture may be raifed from our appetite
to duration itfelf, and from a reflection on -
our progrefs through the feveral ftages of it.
We are complaining, as you obfervein a for-
mer ipecuLiiion, of the ihortnefs of life, and
W
25* IMMORTALITY OF THE SOUL,
^ \frithout a poffibility of touching it :
-and can there be a thought fo tranfporting
as to cOnfider ourfelves in thefe perpetual ap-
proaches to him, who is not only the ftand-
ard of perfection, but of happinfefs 1
Nefcio quomoJo inharet in mcntlbus quqfi fecuJorum quoddam
avgurlum fututorum ; idque in maximis, ingeniis altiffi**
mifqut ahimis exiflit maxlme et apparet faciltime.
Cic. Tufc. Quseft.
There is, I know not how, deeply imprinted in the minds
of men a certain prefege, as it were, of a future ex-
iftence j and this takes the deepeft root, and is moft
difcoverable in the greateft geniufes and moft elevated
minds.
To THE SPECTATOR.
SIR,
" I AM fully perfuaded, that one of the
beft Ijprings of generous and worthy actions,
is the having generous and worthy thoughts
of ourfelves. Whoever has a mean opinion
of the dignity of his nature will a in no
higher a rank than he has allotted himfelf in
his own eftimation. If he confiders his being
as circumfcribed by the uncertain term of a
few years, his defigns will be contracted into
the fame narrow fpan he imagines is to
bound his exiftence. How can he exalt his
thoughts to any thing great and noble, who
AND A FUTURE STATE. . 253
only believes that, after a fhort turn on the
ftage of this world, he is to fink into ob-
livion, and to lofe his confcioufnefs for ever ?
For this reafon, I am of opinion that fo
-ufeful and elevated a contemplation as that
of the foul's immortality cannot be refumed
too often. There is not a more improving
exercife to the human mind than to be fre-
quently reviving its own great privileges and
endowments, nor a more effectual means to
awaken in us an ambition raifed above low
objects and little purfuits, than t@ value our-
felves as heirs of eternity.
It is a very great fatisfaction to confider
the beft and wifeft of mankind in all nations
and ages, affertiag as with one voice this
their birth-right, and to find it ratified by an
exprefs revelation. At the fame time, if
we turn our thoughts inward upon ourfelves>
we may meet with a kind of fecret fenfe
concurring with the proofs of our own im-
mortality.
You have in my opinion raifed a good
prefumptive argument from the increafing
appetite the mind has to knowledge, and to
the extending its own faculties, which can-
not be accompliflied, as the more retrained
perfection of lower creatures may in the lim-
its of a fliort life. I think another probable
conjecture may be raifed from our appetite
to duration itfelf, and from a reflection on -
our progrefs through the feveral ftages of it.
We are complaining, as you obferve in a for-
n*er (peculation, of the fhort nefs of life, and
W
IMMORTALITY OF THE SOUL,
/
yet are perpetually hurrying over the parts
of it, to arrive at certain little fettlements, or
imaginary points of reft, which are difperfed
up and down in it.
Now, let us confider what happens to us
when we arrive at thefe imaginary points of
reft. Do we ftop our motion, and fit down
fatisfied in the fettlement we have gained ?
or are we not removing the boundary, and
marking out new points of reft, to which we
prefs forward with the like eagernefs, and
which ceafe to be fuch as faft as we attain
them ? Our cafe is like that of a traveller
upon the Alps, who fhould fancy that the
top of the next hill muft end his journey,
becaufe it terminates his profpecl ; but he
no fooner arrives at it, than he fees new
'ground and other hills beyond it, and con-
tinues to travel on as before.
This is fo plainly every man's condition
in life, that there is no one who has obferv-
ed any thing but may obferve, that as faft as
his time wears away, his appetite to fome-
thing future remains. T3ie ufe therefore I
would make of it is this, that fince nature
(as fome love to exprefs it) does nothing in
vain j or, to fpeak properly, fince the Author
of our being has planted no wandering paf-
iion in it, no defire which has not its object,
futurity is the proper objecl: of the. paffion
fo conftantly exercifed about it j and this
reftleffnefs in the prefent, this affigning our-
felves over to farther ftages of duration, this
iuccefllve grafping at fomething ftill to come,
A FUTURE STATE.
appears* to me (whatever it may to ot hers)-
as a kind of inftinct, or natural fymptom,
which the mind of man has of its own im-
mortality.
I take it at the fame time for grant ed, that
the immortality of the foul is fufficiently ef-
tablifhed by other arguments : and if fo, this
appetite, which otherwise would be very un-
accountable and abfurd, feems very reafona-
ble,and adds ftrength to the conclufion. But
I am amazed when I confider there are crea-
tures capable of thought, who, in fpite of ev-
ery argument, can form to themfelves a fal-
len fatisfaclion in thinking otherwife. There
is fomething fo pitifully mean in the invert-
ed ambition of that man who cstn hope for
annihilation, and pleafe himfelf to think that
his whole fabric mall one day crumble into-
duft, and mix, with the mafs of inanimate
beings, that it equally deferves our admira-
tion and pity. The myitery of fuch men's
unbelief is not hard to be penetrated ; and-
indeed amounts to nothing more than a for-
did hope that they mail not be immortal, be-
caufe they dare not be fo,
This brings me back to my firft obferva-
tion, and gives me occaSon to fay further,
that as worthy actions fpring from worthy;
thoughts, fo worthy thoughts are likewiie
the confequence of worthy actions : but the
wretch who has degraded iumfelf below the
character of immortality, is very willing to
reiign his pretenfions to it, and to fubftitute^
in its room, a dark negative happinefs in the
extinction of his being.
IMMORTALITY OF THE SOUL, *
The admirable Shakefpear has given us a
very ftrong image of the unsupported cOn<-
dition of fucfr a perfon in his laft minutes in
the fecond part of King Henry VI. where
Cardinal Beaufort, who had been concerned
in the murder of the good Duke Humphrey,
is reprefented oil his death-bed. After fome
fhort confufed fpeeches, which fliew an im-
agination diHurbed with guilt, juft as he is
expiring, King Henry Handing by him full
f companion, fays,
Lord Cardinal ! if thou thinkeft on heaven's blifs,
Hold up thy hand, make fignal of that hope !
He dies, and makes no fign !
The defpair which is here (hewn, without
a word or action on the part of the dying
perfon, is beyond what could be painted by
the moft forcible expreffions whatever,
I Giall not purfue this thought further, but
only add, that as annihilation is not to be
had with a \\lfli, fo it is the moll abject thing
in the world to wifli it. What are honour,
fame,, wealth, or power, when compared
with the generous expectation of a being
without end, and a happine.fs adequate t
that being ? 1 am,
SIR,
Your moft obedient
humble fervant,
Z T.'D.
"ANFD A. FUTURE ST^TE.
To live in joyful hope becomes the wife.
THE ti m e prefent feldom affords fu Ulcient
employment to the mind of man. Objects
of pain or pleafure, love or admiration, do
not He thick enough, together in life to keep
the foul in conftant action and fupply an im-
mediate exercife to its faculties. la order
*
therefore to remedy this defect:, that the
mind may not want buiinefs, but always
have materials for thinking, fhe is endued
with certain powers that can recal what is
pailed, and anticipate what is to come.
That wonderful faculty which we call the
memory is perpetually looking back, when
we have nothing prefent to entertain us. It
is like thofe repolitories in feveral animals
that are filled with {tores of their formes
food, on which they may ruminate when
their prefent pafture fails*
As the memor-y relieves the mind in hec
Tacant moments, and prevents any chafms
of thought by ideas of what is paft, we;
have other faculties that agitate and employ
her upon what is to come. Thefe are the
pafllons of hope and fear.
By thefe two paflions we reach forward
into futurity, and bring up to our prefent
thoughts objects that lie hid in the remoteft
depths of time. We fuffer mifery and en
j.oy happinefs before they are in being : w&
can fet the fun and ftars forward, or lofe
fight of them by wandering intg thofe
W 3 - - -
355 IMMORTALITY OF THE SOUL,
ed parts of eternity, when the heavens and
earth lhali be no more.
By the way, who can imagine that the
exiftence of a creature is to be circumfcrib-
ed by time, whofe thoughts are not ?. But
I fhall, in this paper, confine myfelf to that
particular pafHon which goes by the name of
bofe.
Our actual enjoyments are fo few and tran
Sent, that man would be a very miferable be-
ing were he net endued with this pafiion,.
which gives him a taile of thofe good things
that may ponibly come into his poiTeffion,
** We ihould hope for every thing that is.
good," fays the oid poet Linus, " becaufe
there is nothing which may not be hoped
for, and nothing but what the gods are able-
to give us."
Hope quickens all the ftill parts of life*
and keeps the mind awake in her moft remifs,
and indolent hours. It gives habitual feren-
ity and good humour. It is a kind of vital
heat in the foul that cheers and gladdens her,,
when he does not attend to it. It makes
pain eafy, and labour pleafant.
Belide thefe feveral advantages which rife
from hope, there is another which is none
of the leaft, and that is, its great efficacy in-
preferring us from felling too high a value
on prefent enjoyments. The faying of Caefar
is very well known. When he had given a-
way all his eftate in gratuities among his
friends, one of them afked what he had left
|w klBifttf ? T? which that great man re
AND A FUTURE STATS. 259
plied, Hope. His natural magnanimity hin-
dered him from prifing what he was certain?
ly poffefled of, and turned all his thoughts
upon fomething more valuable that he had
in view. I queftion not but every reader
will draw a moral from this ftory, and apply;
it to himfelf without my direction..
The old ftory of Pandora's box (whieli;
many of the learned believe was formed av
mong the Heathens upon the tradition of thei
fall of man) mews us how deplorable a ftate
they thought the preient life without hope*
To fet forth the utmoft condition of mifery,,
they tell us that our forefather, according
to the Pagan theology, had a great veffel
prefented him by Pandora ; upon his lifting
up the lid of it, fays the fable, there flew
out all the calamities and diitempers incident
to men, from which, till that time, they had
been altogether exempt. Hope, who had
been inciofed in the cup with fo much bad
company, inft&ad of iiying off with the reft.,
ihick fo ctofe to the lid of it that it was fliut
down upon her.
I {hall make but two reflections upon what
I have hitherto faid. Firft, that no kind of
life is fo happy as that which is full of hope,
efpecially when the hope is well grounded,
and when the object of it is of an exalted
kind, and in its nature proper to make the
perfon happy, who enjoys it. This propofi-
tion muft be ve/y evident to thofe who con-
fider how few are the prefent enjoyments of
the moft happy man, and how
-'IMMORTALITY* OFTHE SOrL
to give him an ertdre {atisfac&on and acqui>
efcence in them.
My next obfervation is this, th-at a- reli-
gious life is that which moil abounds in ar
well-grounded hope, and fuel* an one as is
fixed on objects that are capable of making
us entirely happy. This Hope in a religious
man, is much more fure and certain than the
hope of any temporal blefling, as it is ftrength-
ened not only by reafon, but by faith. Is
has at the fame time its eye perpetually fix-
ed on that (late, which implies, in the very 7
notion of it, the mod full and the rao& com-
plete happinefs,
I have before {hewn how the influence of
hope in general fweetens life, and makes oun
prefent condition fupportable, if not pleaf-
ing ; but a religious hope has ftill greater
advantages* It does not only bear up the-
mind under her fufferings, but makes heF
rejoice in them,, as they may be the inftru-
ments of procuring her the great and ulti-
mate endx>f all her hope.-
Religious hope has likewife this advantage
above any other kind of hope, that it is able
to revive the dying man, and to fill his mind
not only with fecret comfort and refrefli-
ment, but fometimes with rapture and tranf-
port. He triumphs in his agonies, whilfl the
foul fprings forward with delight to the great
object which fhe has always had in view 9
and leaves the body with an expectation of
being re-united to her in a glorious and joy*
AND A FUTURE STATE..
I Ihall conclude this eflay with thofe em-
phatical expreflions of a lively hope, which*
the Pfiilmiil mads ufe of in the midft of
thofe dangers and adverfities which fur-
rounded hi in ; for the following paffage had
its prefent and perfonal, as well as its future
and prophetic fenfe. " I have fet the Lord
always before me ; becaufe he is at my right
hand I fhall not be moved. Therefore my
heart is glad, and my glory rejoiceth j my :
flefli alfo fhall reft in hope. For thou wilt
not leave my foul in hell, neither wilt thou
fuffer thine holy one to fee corruption. Thou
wilt fhew me the path of life : in thy pref-
ence is fulinefs of joy, at thy right hand
there are pleafures for evermore;" C
For we are his offspring, Ads xvii. 2&>
To THE SPECTATOR,
SIR,
IT has been ufual to remind perfons - ! of
rank, on .great occafions in life, of th^ir
race and quality, and to what expectations
they were born : that by confidering what
is worthy of them, they may be withdrawn
from mean purmits, and encouraged to lau-
dable undertakings. This is turning nobility
into a principle of virtue, arid making it
262 IMMORTALITY OF THE- SOUL,
produ&ive of merit, as it is underftood
have been originally a reward of it.
It is for the like reafon, I imagine, that
you have, in fome of your fpeculations, af-
ferted to your readers the dignity of human-
nature. But you can-not be infenfible that
this is a controverted doctrine ; there are
authors who conftder human nature in a ve-
ry different view, and books of maxims
have been written to {hew the falfity of all
human virtues. The reflexions which are
made on this fubjett ufually take fome tinc-
ture from the tempers and characters of thofe
that make them. Politicians can refolve the
. moft mining actions among men into arti-
fice and delign - r others.,, who. are fbured byj
difcontent, repuifes, or ill ufage, are apt to
miftake their fpleen for philofophy ; men of
profligate lives, and fuch as find themielves
incapable of rifing to any diftinction among
their fellow-creatures, are for pulling down
all appearances of merit, which ieeirt to up-
braid them ;. and Satirifts defcribe nothing
but deformity. From all thefe hands we
have fuch draughts of mankind as are rep-
refent^ed in thofe burlefque pictures, which
the Italians call Caracatures $ where the art
coniifts in preferving amidft diftorted propor-
tion and aggravated features, fome diilin-
guiihing likenefs of the perfon, but in fuch
a manner as to transform the mod agreeable
beauty into the moft odious monfter.
It is very difingenuous to level the beft of
mankind with the woril, and for the faults
AND A FUTURE STATE. 2*3
f particulars to degrade the whole fpecies.
Such methods tend not only to remove a
man's good opinion of others, but to deftroy
that reverence for himielf, which is a great
guard of innocence, and a fpring of virtue.
It Is true indeed, that there are furprifing
mixtures of beauty and deformity, of wif-
dom and folly, virtue and vice, in the hu-
man make ; luch a difparity is found among
numbers of the fame kind ; and every indi-
vidual, in fome inftances, or at fome times,
is fo unequal to himfelf, that man feems to
be the moft wavering and inconfiftent being
in the whole creation. So that the queftion
in morality, concerning the dignity of our
nature, may at r$ fight appear like fome
difficult queilion in Natural Philofophy, in
which the arguments on both fides feem to
be of equal flrength. But as I began with
confidering this point, as it relates to action,
I {hall here borrow an admirable reflection
from Monlieur Pafcal, which I think fets it
in its proper light.
It is of dangerous confequence, fays he,
to reprefent to man how near he is to the
level of beafis, without fliewing him at the
fame time his greatnefs. It is likewife dan-
gerous to let him fee his greatnefs without
his meannefs. It is more dangerous yet to
leave him ignorant of either ; but very bene-
ficial that he fhould be made fenfible of both.
Whatever imperfections we may have in our
nature, it is the bulmefs of religion and vir-
tue to rectify them, as far as is confifient
s&j. IMMORTALITY OF THE SOUL,
with our prefent ftate. In the meantime,
it is no f mall encouragement to generous
Ipfnds to coniider that we mall put them all
off with our mortality. That fublime man-
ner of falutation with which the Jews ap-
proached their kings,
king, live for wer /
snay be addreffed to the loweft and mofl
defpifed mortal among us, under all the in-
firmities and diftreffes \vith which we fee
him furrounded. And whoever believes th
immortality of the foul, will not need a bet-
ter argument for the dignity of his nature,
nor a ftronger incitement to actions fuitable
to it.
I arn naturally led by this reflection to a
iubjecl: I have already touched upon in a for-
mer letter, and cannot without pleafure call
to mind the thoughts of Cicero, to this pur-
pofe, HI the clofe of his book concerning
old age. Every one who is acquainted with
his writings will remember, that the elder
Cato is introduced in that difcourfe as the
fpeaker, and "Scipio and Lelius as his audi-
tors. This venerable perfon is reprefented
looking forward as it were from the verge
of extreme old age, into a future ftate, and
riling into a contemplation on the unperiih-
able part of his nature, and its exiftence af-
ter death. I fhall collect part of his difcdurfe ;
and, as you have formerly offered fome ar-
gumei^s for the foul's immortality agreea-
AND A FUTURE STATE. 265^
ble both to reafon and the Chriftian doctrine,
I believe your readers will not be difpleafed
to fee how the fame great truth fhines in the
pomp of Roman eloquence.
" This, (fays Cato,) is my firm perfuafion,
that fince the human foul exerts itfelf with
fb great activity, fince it has fuch a remem-
brance of the paft, fuch a concern for the fu-
ture ; fince it is enriched with fo many arts,
fciences, and difcoveries, it is impoffible but
the being which contains all thefe muft be
immortal.
The Elder Cyrus, juft before his death, is
reprefejited by Xenophon fpeaking after this
manner. Think not, my deareft children,
that when I depart from you, I ihali be no
more, but remember, that my .foul, even
while I lived among you, was invifihle to
you ; yet by my actions you were fenfible
it exifted in this body. Believe it therefore
exifting ftill, Chough it be flill unfeen. How
quickly would the honours of illuftrious
men perifli after death, if their fouls per-
formed nothing to preferve their fame ?
For my own part I could never think that
the foul, which in a mortal body, lives : but
when departed out of it, dies : or that its
confcioufnefs is loft wlien it is difcharged out
of an unconfcious habitation. But when it
is freed from all corporeal alliance, then it
truly* exifts. Further, fince the human frame
is broken by death, tell us what becomes of
its parts ? It is vilible" where the materi-
als of other beings are tranflated, namely, to
X
266 IMMORTALITY OF THE SOUL,
the fource from whence they had their birth.
The ful alone, either prefent or departed,
is not the object of our eyes.
Thus Cyrus. But to proceed. No one
ihall perfuade me, Scipio, that your worthy
father, or your grandfathers, Paulus and Af-
ricanus, or Africanus* father, or uncle, or
many other excellent men whom I need not
name, performed fo many actions to be re-
membered by pofterity, without being fen-
fible that futurity was their right. And, if
I may be allowed an old man's privilege, to
fpeak of myfelf, do you think I would have
endured the fatigue of fo many wearifome
days and nights, both at home and abroad,
if I imagined that the fame boundary which
is fet to my /life muft terminate my glory' !
Were it not more defirable to have worn
out my days in eafe and tranquility, free
from labour and without emulation ? but I
know not how, my foul has always raifed
itfelf, and looked forward on futurity, in
this view and expectation, that when it fhall
depart out of life, it fhall then live for ever ;
and if this were not true, that the mind is
immortal, the fouls of the moft worthy
would not, above all others, have the ftrong-
eft impulfe to glory.
What befides this is the caufe that the wif-
eft men die with the greateft equanimity,
the ignorant with the greateft concern ?
Does it not feem, that thofe minds which
have the moft extenlive. views, forefee they
are removing to a happier condition, which
AND A FUTURE STATE. 267
thofe of a narrower fight do not perceive !
I, for my part, am transported with the hope
of feeing your anceftors, whom I have hon-
oured and loved, and am earneftly defirous
of meeting not only thofe excellent perfons
whom I have known, but thofe too of whom
I have heard and read, and of whom I my-
felf have written ; nor would I be detained
from fo pleaiing a journey. O happy day !
when I fhall efcape from this croud, this
heap of pollution, and be admitted to that
divine aflembly of exalted fpirits ! when I
ihall go not only to thofe great perfons I
have named, but to my Cato, my fon, than
whom a better man was never born, and
whofe funeral rites I myfelf performed,
whereas he ought rather to have attended
mine. Yet has not his foul deferted me,
but feeming to caft back a look on me, is
gone before to thofe habitations to which it
was fenfible I mould follow him. And
though I might appear to have borne my lofs
with courage, I was not unaffected with it,
but I comforted myfelf in the affurance that
it would not be long before we ihould meet
again, and be divorced no more."
I am, SIR,
268 IMMORTALITY OF THE SOUL,
. Nee morti ejfe locum Virg. Geog. IV. v. 26*.
No room is left for death. DRYDEN.
A LEWD young fellow feeing an aged
hermit go by him bare-footed, "father,"
fays he, " you are in a very Eniferaole con-
dition if there is not another world.'* True
fon Lid the hermit ; " but what is thy con-
dition if there is ?" Man is a creature de-
ligned for two different flates of being, or
rather for two different lives, His firft life
is ihcrt and traniient ; his fecond permanent
and lading. The queftion we are all con-
cerned in is this : In which of thefe two lives
is it our chief intereil to make ourfeives
happy ? Or, in other words, Whether we
Ihv-uM endeavour to fecure to ourfeives the
pleafures and gratifications of a life which is
uncertain and precarious, and at its utmoft
length of a very inconfiderable duration ; or
to fecure to ourfeives the pleafures of a life
which is fixed and fettled, and will never
end ? Everyman, upon the firfl hearing of
this queftion knows very well which-fide of
it he ought to clofe with. But however
right we are in theory, k is plain that in
practice we adhere to the wrong lide of the
queflion. We make provifions for this life,
as though it were never to have an end, and
for the other life, as though it were never
to have a beginning.
Should a fpirit of iuperior rank, who is a
ftranger to human nature, accidentally alight
upoa the earth, and take a furvey of its in*
AND A FUTURE STATE. 269
habitants, what would his notions of us be ?
Would not he think that we are a fpecies of
beings made for quite different ends and pur-
pofes than what we really are ? Muft not
he imagine that we were placed in this
world to get riches and honours ? Would
not he think that it was our duty to toil af-
ter wealth, and ftation, and title ? Nay,
would not he believe we were forbidden
poverty by threats of eternal punifliment,
and enjoined to purfue our pleafures under
pain of damnation ! He would certainly im-
agine that we were influenced by a fcheme
of duties quite oppofite to thofe which are
indeed prescribed to us. And truly, accord-
ing to fuch an imagination, he muft con-
clude that we are a fpecies of the moft obe-
dient creatures in the univerfe ; that we are
conftant to our cluty, and that we keep a
fteady eye on the end for which we were
fent hither.
But how great would be his aftonifhment,
when he learned that we were beings not
defigned to exift in this world above three-
fcore and ten years ? and that the greateft
part of this bury fpecies fall fhort even of
that age ? How would he be loft in horror
and admiration, when he fliould know that
this fet of creatures, who lay out all their
endeavours for this life, which fcarce de-
ferves the name of existence ; when, I fay a
he fhouFd know that this fet of creatures are
to exift to all eternity in another life, for
Which they make no preparations? NQt;Ii-
270 IMMORTALITY OF THE SOUL,
ing can be a greater difgrace to reafon than?
that men, who are perfuaded of thefe two
different dates of being, Ikould be perpetu-
ally employed in providing for a life of
threefcore and ten years, and neglecting to
make provifion for that which, after many
myriads of years, will be ftill new, and flill
beginning ; efpecially when we con fider that
our endeavours for making ourfelves great,
or rich, or honourable, or whatever elie we
place our happinels in, may, after all, prove
unfuccefsful ; whereas, if we conftantly and
fincerely endeavour to make ourfelves happy
in the other life, we are lure that our en-
deavours will fucceed, and that we fhall not
be difappointed in our hope.
The following queftion is flarted by one
of the fchodlmen. Suppofing the whole bo-
dy of the earth were a great ball or mafs c
the fineft fand, and that a fingle grain or
particle of this fand fhould, be annihilated
every thbufand years ; fuppofing then that
you had it in your choice to be happy all the
while this prodigious mafs of fand was con*
fuming by this Sow method till there was
not a grain of it left, on condition you were
to be miferable for ever after j. or fuppofing;
that you might be happy for ever after, on
condition you would be miferable till the
whole mafs of land were thus annihilated at
the rate of one fand in a thoufand years ^
which of thefe two cafes would you make
your choice ?
It muft be Corifefled ia this cafe, ib
AND A FUTURE STATE. 271
thoufands of years are to the imagination as
a kind of eternity, though in reality they
do not bear fo great a proportion to that du-
ration which is to follow them, as an unit
does to the greateft number which you can
put together in figures, or as one of thofe
fands to the fuppofed heap* Reafon there-
fore tells us, without any manner of hefita-
tion, which would be the better part in thi&
choice. However, as I have before intimat-
ed, our reafon might in fuch a cafe be fo o-
verfet by the imagination, as to difpofe feme
perfons to fink under the conuderation of
the great length of the firft part of this du-
ration, and of the great diftance of that fe-
eond duration, which is to fucceed it. The
mind, I fay, might give itfelf up to that
happinels which is at hand, coniider ing that
it is fo very near, and that it would laft fo*
very long. But wlien the choice we actual-
ly have before us, is this, whether we -will
chufe to be happy for the fpace only of three-
fcore and ten, nay, perhaps of only twenty
or ten years, 1 might fay of only a day or an
hour, and mifer able to all eternity; or, oa
the contrary, miferable for this ihoEt term
of years* and happy for a whole eternity ;:
what words are fufficient to exprefs that fol-
ly and want of eonfideration, which, in 'fuclt
a cafe, makes a wrong choice ?
I here put the cafe even at the worft, by
fuppofing what ieldbni happens, that a courfe
of virtue makes us miferable in this life $
but if we fuppofe,. as it generally happens*
272 IMMORTALITY OF THE SOUL,
V
that virtue would make us more happy even
in this life than a contrary courfe of vice ;
how can we fufficiently admire the ftupidity
or madnefs of thofe perfons who are capable
of making fo abfurd a choice ?
Every wife man therefore will conlider
this life only as it may conduce to the hap-
pinefs of the other, and cheerfully facrifice
the pleafures of a few years to thofe of an
eternity.
Sentlo te fedem homlnum ac domum contemplari, qua Ji
parva (ut eft) tta i)ldetur 9 htsc coeleftia femper fpeSato ;
ilia humanacontemnito. Cic. Somn. Scip.
I underftand, you contemplate the abode and habitation
of men ; which if it feem fo fmall to you, as indeed
it is, direft your views continually to heavenly obje&s,
and contemn thofe that are earthly.
THE following eflay comes from the in-
genious author of the letter upon novelty,
printed in a late Spectator ; the notions are
drawn from the Platonic way of thinking,
but as they contribute to raife the mind, and
may infpire noble fentiments of our own fu-
ture grandeur and happinefs, I think it well
deferves to be prefented to the public*
AND A FUTURE STATE. 273
" If the univerfe.be the creature of an in-
telligent mind, this mind could have no im-
mediate regard to himfelf in producing it.
He needed not to make trial of his omnipo-
tence, to be informed what effects were with-
in its reach ; the world, as exifting in his
eternal idea, was then as beautiful as now ic
is drawn forth into being ; and in the im-
menfe abyfs of his eflence are contained far
brighter fcenes than will be ever fet forth to
view ; it being impoflible that the great au-
thor of nature mould bound his power by
giving exiftence to a fyftem of creatures fo
perfect, that he cannot improve upon it by
any other exertions of his almighty will.
Between finite and infinite there is an un-
meafured interval, not to be filled up in
endlefs ages ; for which reafon, themoft ex-
cellent of God's works muft be equally fhort
of what his power is able to produce, as the
moft imperfect, and may be exceeded with
the fame eafe.
This thought hath made fome imagine,
(what, it inuft be confefled, is not impofli-
ble,) that the unfathomed fpace is ever
teeming wkh new births,, the younger ftill
inheriting a greater perfection than the elder*
But, as this doth not fall within my prefent
view, I fhall content myfelf, with taking no-
tice, that the confideration now mentioned
proves undeniably, that the ideal worlds in
the divine understanding yield a proipedt in-
comparably more ample, various and delight-
ful than any created world can do 5 and that
274 IMMORTALITY OF THE SOUL,
therefore, as it is not to be fuppofed that
God fliould make a world merely of inani-
mate matter, however diverlified or inhabit-
ed only by creatures of no higher an order
than brutes ; fo the end for which he deign-
ed his reafonable offspring, is the contem-
plation of his works, the enjoyment of him-
feif, and in both to be happy, having, to
this purpofe, endued them with correfpond-
ent faculties and defires. He can have no
greater pleafure from a bare review of his
works, than from the furvey of his own
ideas, but we may be affured that he is well
pleafed in the fatisfadion derived to beings
capable of it, and, for whofe entertainment,
he hath creeled this immenfe theatre. Is not
this more than an intimation of ourimmdr-
tality ? Man, who when confidered as on
his probation for a happy exiftence hereaf-
ter, is the moft remarkable inftance of divine
wifciom : if we cut him off from all relation
to eternity, is the moft wonderful and unac-
countable compoiition in the whole creation.
He hath capacities to lodge a much greater
variety of knowledge than he will be ever
matter of, and an unfatisfied curioiity to
tread the fecret paths of nature and provi-
dence j but, with this, his organs, in their
prefent ftru&ure, are rather fitted to ferve
the neceffities of a vile body, than to minif-
ter to his underftanding ; and, from the lit-
tle fpot to which he is chained, he can frame
but wandering guefles concerning the innu-
merable worlds of light that encompafs him.
AND A FUTURE STATE. 275
*
which, though in themfelves of a prodigious
bignefs, do but juft glimmer in the remote
fpaces of the heavens : and when, with a
great deal of time and pains, he hath labour-
ed a little way up the fteep afcent of truth$
and beholds with pity the grovelling multi-
tude beneath, in a moment his foot Hides,
and he tumbles down headlong into the
grave.
Thinking on this, I am obliged to believe,
in juftice to the Creator of the world, that
there is another ftate when man fhall be bet-
ter fituated for contemplation, or rather have
it in his power to remove from object to ob-
ject, and from world to world : and be ac-
commodated with fenfes, and other helps,
for making the quickeft and moft amazing
difcoveries. How does fuch a genius as Sir
Ifaac Newton, from amidft the darknefs that
involves human understanding, break forth,
and appear like one of another fpecies ! The
vaft machine, we inhabit, lies open to him,
he feems not unacquainted with the general
laws that govern it j and while with the
tranfport of a philofopher he beholds and
admires the glorious work, he is capable of
paying at once a more devout and more ra-
tional homage to his maker. But alas ! how
narrow is the proipecl: even of fuch a mind ?
and how obfcure to the compafs that is taken
in by the ken of an angel : or of a foul but
newly efcaped from its imprifonment in the
body 1 For my part, I freely indulge my
foul in the confidence of its future grandeur j
2 7 <> IMMORTALITY OF THE SOUL,
it pleafes me to think that. I, who know fo
fmall a portion of the works of the Creator,
and with flow and painful fteps creep up and
down on the fur face of this globe, fhall ere
long {hoot away with the iwiftnefs of im-
agination, trace out, the hidden fprings of
nature's operation, be able to keep pace with
the heavenly bodies in the rapidity of their
career, be a fpe clator of the long chain of
events in the natural and moral worlds, vifit
the feveral apartments of the creation, know
how they are furniftied and how inhabited,
comprehend the order, and meafure the
magnitudes and diftances of thofe orbs,
which to us feem difpofed without any reg-
ular delign, and fet all in the fame circle ;
obferve the dependence of the parts of each
fyftem, and, if our minds are big enough, to
grafp the theory of the feveral fyftems upon
one another, from whence refults the har-
mony of the univerfe. In eternity a great
deal may be done of this kind. I find it of
ufe to cherifli this generous ambition ; for
befides the fecret refrefhrnent it difiufes
through my foul, it engages me in an en-
deavour to improve my faculties, as well as
to exercife them conformably to the rank I
now hold among reaibnable beings, and the
hope I have of being once advanced to a more
exalted ftation.
The other, and that the ultimate end of
man, is the enjoyment of God, beyond
which he cannot form a wifh. Dim at beft
are the conceptions we have of the Supreme
A 'FUTURE STATE, 277
-jf
Being, who, as it were, keeps his creatures
in fufpenfe, neither difcovering, nor hiding
Jiimfelf 5 by which means the Libertine hath
a handle to difpute his exiftence, while the
moft are content to fpeak him fair, but in
their hearts prefer every trifling fatisfaction
to the favour of their Maker, and ridicule
the good man for the fingularity of his choice.
Will there not a time come, when the Free-
thinker fhall fee his impious fchemes over-
turned, and be made a convert to the truths
he hates ; when deluded mortals {hall be con-
vinced of the folly of their purfuits, and the
few wife who followed the guidance of hea-
ven, and, fcorning the blandifhments of
fenfe and the fordid bribes of the world, af-
pired to a celeftial abode, fhall ftand poffeffed
qf their utmoft wifti in the vifion of the
Creator ? Here the mind heaves a thought
now and then towards him, and hath fome
tranfierit glances of his prefence : when in
the inftant it thinks itfelf to have the fafteft
hold, the object eludes its expectations, and
it falls back tired and baffled to the ground.
Doubtlefs there is fome more perfect way of
converting with heavenly beings. Are not
fplrits capable of mutual intelligence, unlefs
immerfed in bodies, or by their intervention ?
Muft fuperior natures depend on inferior for
the main privilege of ibcuble beings, that
of converting with, and knowing each oth-
er ? What would they have done, had mat-
ter never been created ? I fuppofe, not have
lived in eternal folitude. ,As incorporeal
y
278 IMMORTALITY OF THE SOUL,
fubftances are of a nobler order, fo be fure,
their manner of intercourfe is anfwerably
more expedite and intimate. This method
of communication we call intellectual vifion,
as fomewhat analogous to the fenfe of feeing,
which is the medium of our acquaintance
with this vifible world. And in force fuch
way can God make himfelf the object of im-
mediate intuition to the bleffed ; and as he
can, it is not improbable that he will, always
condefcending, in the circumftances of do-
ing it, to the weaknels and proportion of
finite minds. His works but faintly reflect
the image of his perfections, it is a fecond-
hand knowledge ; to have a j-uft idea of him,
it may be neceflary that we fee him as he is.
But what is that ? It is fomething that ne-
ver entered into the heart of man to con-
ceive ; yet, what we can eafily conceive,
will be a fountain of unfpeakable, of ever-
lafting rapture. All created glories will fade
and die away in his prefence. Perhaps it
will be my happinefs to compare the world
with the fair exemplar of it in the divine
mind ! perhaps to view the original plan of
thofe wife defigns that have been executing
in a long fucceilion of ages. Thus employ-
ed in finding out his works, and contem-
plating their author, how fhall I fall proftrate
and adoring, my body fwallowed up in the
immeniity of matter, my mind in the infin-
itude of liis perfections 1"
AND A FUTURE STATE,
JKfuIta putans, fortemque animo miferatus iniquam.
Virg. JEueid. VI. v. 332*
Revolving in his breaft their fate unkind,
A gen*rous pity fills his pious mind. .
IN" companion to thofe gloomy mortals,
who by their unbelief are rendered incapable
of feeling thofe irnpreiiions of joy and hope,
which the celebration of the late glorious
Eafter feftival naturally leaves on the mind of
a Chriftian, I {hall in this paper endeavour
to evince that there are grounds to expect a
future ftate, without fuppofing in the rea-
der any faith at all, not even the belief of a
Deity. Let the moft ftedfaft unbeliever open
his eyes, and take a furvey of the fenfible
world, and then fay, if there be not a con-
nexion and adjuftment, an exacl: and con-
ftartt order difc^verable in all the parts of it.
Whatever be the caufe, the thing itfelf is
evident to all our faculties. Look into the
animal fyftem, the paffions, ierUes, and lo-
comotive powers, is not the Jike contrivance
2nd propriety obfervable in thefe too ! Are
they not fitted to certain ends, and are they
not by nature directed to proper objects ?
, Is it poilible then that the fmalieii bodies
{hould, by a management fuperior to the
wit of man, be difpofed, in the moil excel-
lent manner, agreeable to their refpeclive
natures ; and yet the fpirits or fouls of men
be neglected, or managed by fuch rules as
fall {hort of man's underftanding ? Shall
every other pafiion be rightly placed by na
28 IMMORTALITY OF THE SOUU
ture, and {hall that appetite of immortality*
natural to aft mankind, be alone mifplaceo%
or defigned to be fruftrated ? Shall the in-
duftrious application of the inferior animal
powers in the meaneft vocations beanfwered
by the ends we propofe, and fliall not the
generous efforts of a virtuous mind be re-
warded ! In a word, fhall the corporeal
v/orld be all order and harmony, the intel-
lectual difcord and confulion ? He, who
is bigot enough to belive thefe things, muft
bid adieu to that natural rule of reafoning
from analogy ; mufk run counter to that
maxim of common fenfe, that men ought to
form their judgments of things unexperi-
enced from what they have experienced.
If any thing looks like a recompence of
calamitious virtue on this fide the grs^/e, it
is either an affurance that thereby we obtain
.the favour and protection of Heaven, and
fhallj whatever befals us in this, in another
life meet with ajuft return, or elfe that ap-
plaufe and reputation, which is thought to
attend virtuous actions. The. former of
thefe, our Free-thinkers, out of their iingu-
lar wifdom and benevolence to mankind,,
endeavour to erafe from the minds of men,
The latter can never be juftly dulributed in
this life, where fo many ill actions are repu-
table, and fo many good actions difefteemed
or mifinterpreted j where fubtile hypocrify
is placed in the moft engaging light, and
TnQdeft virtue lies concealed ^ where, the
heart and the foul are hid from the eyes of
AND A FUTURE STATE.
men, and the eyes of men are dimmed and
vitiated. Plato's fenfe in relation to this
point is contained in his Gorgias, where he
introduces Socrates fpeaking after this 'man-
ner:
ei lt was in the reign of Saturn provided by
a law, which the gods have fince continued
down to this time, that they who had lived
virtuoufly and pioufly upon earth, fhould
after death enjoy a life fall of happinefs, in
certain illands appointed for the habitation
of the blefied ; but that fuch as had lived
wickedly mould go into the receptacle of
damned fouls, namely Tartarus, there to
fuffer the puniihments they deferved. But
in all the reign of Saturn, and in the begin-
ning of the reign of Jo ve, living judges were
appointed, by whom' each perforr was judged
in his life time in the fame day on which he
was to die. The confequence of which was,-
that they often palled wrong judgments*
Pluto, therefore, who prefided in Tartarus s
and the guardians of the bleffed iflands,
finding that, on the other fide, many unfit
perfons were fent to their refpedive domin-
ions, complained to Jove, who promifed to
redrefs the evil. He added, the reafon of
theCe unjuft proceedings is that men are
judged in the body. Hence many conceal
the blemifhes and imperfections of their
minds by beauty, birth and riches ; not to
mention, that at the time of trial there are
crouds of witnefles to atteft their having liw
edwell. Thefe things miflead th^ |udges>
""
282 IMMORTALITY OF THE SOUL,.
who being themfelves alfo of the number of
the living are furrounded each with his own
body, as with a veil thrown over his mind.
For the future, therefore, it is my intention
that men do not come on their trial till after
death, when they {hall appear before the
judge, difrobed of all their corporeal orna-
ments. The judge himfelf too fliall be a pure
unveiled fpirit, beholding the very ioul, the
naked foul, of the party before him. With
this viewj have already conftituted my fons s
Minos and Radamanthus, judges, who are
.natives of Afia ; and JEacus, a native of Eur
rope. Thefe, after death, fliali hold their
court in a certain meadow, from which
there are two roads, leading the one to
Tartarus, the other to the iflands of the?
blened."
From this, as from numberlefs other pa-
fages of his writings, may be feen Plato's o-
pinion of a future ftate. A thing therefore
in regard to us fo comfortable, in i.tfelf fo
juft and excellent, a thing fo agreeable to the
analogy of nature, and fo univerfaDy credit,
ed by all orders and ranks of men, of all na-
tions and ages, what is it that ihould move
a few men to rejeft ? Surely there muft be
fomething of prejudice in the cafe. I appeal
to the fecret thoughts of a Free-thinker, if
he does not atrgue within himfelf after this
manner : The fenfes and faculties I enjoy at
prefent are vilibly defigned to repair, or pre- -
ferve the body from the injuries it is liable
tx> in its prefent circuipftances. But ia an
ANB A FUTURE STATE. 283
eternal ftate, where no decays are to be re-
paired, no outward injuries to be fenced a~
gain ft, where there are no fiem and bones*
nerves, or blood veffels, there will certainly
be none of the fenfes ; and that there fliould
be a ftate of life without the fenfes it is in-
conceivable.
But as this manner of reafoning proceeds
from a poverty of imagination, and narrow-
nefs of foul in thofe that ufe it, I fiiall en-
deavour to remedy thofe defects, and open
their views, by laying before them a cafe-
which, being . naturally poffible, may per-
haps reconcile them to the belief of what i&
fu per naturally revealed.
Let us fuppofe a man blind and deaf from;
his birth, who being grown to a man's ef-
tate, is by the dead palfy, or fome other-
caufe, deprived of his feeling, tafting, and
fmelling ; and at the fame time has the im-
pediment of his hearing removed, and the
film taken from his eyea i what the five, fenfes
are to us, that the touch, tafte, and fmell
were to him. And any other ways of per-
ception of a more refined and e^tenlive na-
ture were to him as inconceivable, as to us
thofe are, which will one day be adapted to
perceive thofe things which " eye hath not
feen, nor ear heard, neither hath it entered
into the heart of man to conceive." And
it would be juft as reafonable in him to con-
clude, that the lofs of thofe three fenfes
eould not poflibly be fucceeded by any new
inlets of perception, j as in a modern
284 IMMORTALITY OF THE SOUL,
thinker to imagine there can be no flate of
life and perception without the fenfes he en-
joys at prefent. Let us further fuppoe the
fame perfon's eyes, at their firft opening, to
be ftruck with a great variety of the mod
gay and plealing objects, and his ears with a
melodious concert of vocal and inftrumental
mufic : behold him amazed, ravifhed, tranf-
ported ; and you have fome diftant repre-
fentation, fome faint and glimmering idea of
the ecftatic ftate of the foul in that article in
which flie emerges from this fepulchre of
flefli into life and immortality.
,alltur si labeiur in omne volubilus aimm.
HOR. epift. II. 1. i. v. 43'.
It glides, and will for ev.er glide along.
, SPECTATOR,
THERE are none of your fpeculations
which pleafe me more than thofe upon in-
finitude and eternity. You have already
eonfidered that part of eternity which is paft - 9
and I wifh you would give us your thoughts
Bpon that which is to come.
Your readers will perhaps receive greater
pleafure from this view o eternity than the
former, fince we have every one of us a
concern in that which is to come ;, whereas
a {peculation on that which is paft is rather
tha \jfeful,
AND A FUTURE STATE. 2$$.
Befides, we can eaiily conceive it,poffible
for fuccefiive duration never to have an end ;
though, as you have juftly obferved, that e-
ternity which never Had a beginning is alto-
gether incompreheniible ; that is, we can
conceive an eternal duration which may be,
though we cannot an eternal duration which,
hath been ^ or, if I may ufe the philofophical
terms, we may apprehend a potential, though,
not an actual eternity.
This notion of a future eternity, which>
is natural to the mind of man, is an unan-
fwerable argument that he is a being defign-
ed for it : efpecially if we conlider that he
is capable of being virtuous or vicious here j
that he hath faculties improvable to all eter-
nity ; and,by a proper or wrong employment
of them, may be happy or miferable through-
out that infinite duration. Our idea indeed
of this eternity is not of an adequate or
fixed nature, but is perpetually growing and
enlarging itfelf towards the object, which is
too big for human comprehension. As we
are now in the beginning of exiftence, fa
Ihall we always appear to ourfelves as if we
were for ever entering upon it. After a mil-
lion or two of centuries, fome confiderabla
things already paft may Hip out of our mem-
ory, which, if it be not llrengthened in a
wonderful manner, may poilibly forget that
ever there was a fun or planets, and yet
notwithftanding the long race that we fhali
then have run, we fliall {till imagine ourfelves
juft ilarting from the goal, and find no pre
286 IMMORTALITY OF THE SOUL,
portion between that fpace which we .know
had a beginning, and what we are fure will
never have an end*
But I (hall leave this fubjecr; to your man*
agement, and qaeftion not but you will
throw it into fuch lights as fhall at once im-
prove arid entertain your reader.
I have, inclofed, fent you a transition of
the fpeech of Caio- on this occafion, which
hath accidentally fallen into my hands, and
which, for eoncifenefs, purity, and elegance
f phrafe, cannot be fufikieiuiy admired*
ACT. V; SCENE L
S"IC 9 Jlc fe hatiere rem necrffe prorfus ejl 9
Rations vincis, dolubtnsmamis^ Plato,
Quid enim dedi/fet. Qua dedit frufta nlhtl r
JEternitalts infitam cupidlnem
Natura ? ^uorfum h&c duclis expeSatio ;:
Vitgque non explenda melloris fitls ?
Quid vu/t Jilt allud ijle redeundi in nibil
Horror ; fub imis quemque agens pr&cordiis ?
Cur ternta in fe refagit anima t cur trem'st
Attonitd) quoiies^ morte rie pareat, tirnet ?
Part'icula nempe eft cuique nafcer.il indlia
Divlntor ; qua corpus ineokns agit ;
Hominique, fucclnit^ tua ejl JEhrnitas:
JEternitas ! lubricum nim'ts afplch
Mixtumque dulci gaudium formidlne f.
ht<s demigralititr alia kinc in corpora ?
terra mox Incognita ? Quis orbis novus?
A1SD A FUTURE STATE. 287
fltanet incohndwl Quanta erit me f afro ?
If tec intuenti fpatia mihi qua qua patent
Jm menfa : fed caligno/a nox premit $
Nee luce cl(jra vult videra Jingula.
Figendus bicpes .; certa funt hec'liaSenus .:
jj?; quod guberhet numen human-urn genus y
(At, quod gubernet, ejfe clamant omnia)
Jfirtute. non gaudere .certe non poteft :
Nee ejffe non beata, qua gavdet poteft
Sed qua beata fede ? ^uova in tempore ?
Has quanta quanta terra> tota eft C&faris.
>utd dubius baret animus vfque adeo ? Brei)i
Hie hodum hk oranem expediet. Arma en induor.
manum admovens*
In utramque partem faSa ; qu&que vim infe
Et gu<e propulfeni ! Dexter a intent at necem
Vitam Jiniftra : vu/nus hac dabit manus .
Alter a medelam vulneris ; hie ad exitum
Deducet, iSu JimpKci ; h&c vetant mart.
Secura ridet anima mucronis minasj
Enfefque jlriftos, interire nsfcia.
Extinguet atas jidera diuturnior ;
JEtate languens ipfe fol obfcurius
Emittet orbi confenefcenti jubar :
Natura et ipfa fentlet quondam vices
JEtatu ; annis ipfa deficiet grains ;
At t'tbl juventus, at tibi immortalitas ;
'Tibi parta divum eft vita. Periment mu
JSlemenla fefe et interibunt iBibus :
Tu permanebis fola femper Integra,
Tu cunSu rerum quajja cunSa naufraga^
j[um portu in ipfo tuta, contemplabere.
Compage rupta, corruent in fe invicem^
Orbefque fracJis ingereniur orbibus /
HLsfo lu fedtlns extra fragmina.
48* IMMORTALITY OF THE SOUL,
s
ACT. V. SCENE I.
CATO alone, &c.
IT muft be To - -Plato, thou reafon'ft well
; :Elfe whence this pleafing hope, this fond defire,
This longing after immortality?
Or whence this fecret dread, and inward horror,
"Of falling into nought 1 ? Why {hrinks the foul
Back on herfelf and-ftartles at deftru&ion ?
'Tis the divinity that ftirs within us ;
'Tis heav'n itfelf that points out an hereafter,
Acd intimates eternity to man.
:Eternity ! thou pleafing, dreadful thought 1
Through what variety of untri'd being,
'Through what new fcenes and c-hanges muft we pafs ?
The wide, th ? unbounded prolpeft lies before me j
But fhadows, clouds, and darknefs red upon it.
5Iere will I hold. 'If there's a pow'r above us,
.(And that there is, all nature cries aloud
Through all her works,) he muft delight in virtue j
And that which 'he delights in in aft be happy.
'But when ! or where 1 - This -world was made for
Csefar.
of -conjectures This muft end 'em.
his hand on his fiuord*
Thus am I doubly arm'd : my death and life,
-My bane and antidote are both before me,
This in a moment brings me to an end j
But this informs me I fhall never die.
The foul fecur'd in her exiftence, fmiles
At the drawn dagger, and defies its point.
The ftars Aall fade away, the fun himfelf
Grow dim with age, and nature fink in years j
But thou fhalt ft ourim in immortal youth,
Unhurt amidft the war of elements,
The wrecks of matter, and the crufti of worlds,
ANB A FUTURE STATE. 289
Igneus eft ollis vigor* et caleftis origo
Semlnibw T Virg. JEneid. VI. v. 730.
IV ethereal vigour is in all the fame, .
And ev'ry foul is fill'd with equal flaqe. DRYDEN.
THE fame faculty of reafon and under-
ftanding which placeth us above the brute
part of the creation, doth alfo fubjecl: our
minds to greater and more manifold difquiets
than creatures of an inferior rank are fenfible
of. It is by this that we anticipate future
difafters, and oft create to ourfelves real
pain from imaginary evils, as well as multi-
ply the pangs arifing from thofe which can-
not be avoided.
It behoves us therefore to make the beft
ufe of that fublime talent, which, fo long as
it continues the inftrument of pafiion, will
ferve only to make us more miferable^ in
proportion as we are more excellent than
other beings.
It is the privilege of a thinking being to.
withdraw from the objects that folicit his
fenfes, and turn his thoughts inward on him-
felf. For my own part, I often mitigate the
pain arifing from the little misfortunes and
difappointments that chequer human life by
this introverfion of my faculties, wherein I
regard my own foul as the image of her Cre-
ator, and receive great confolation from be-
holding thofe perfections which teftify her
divine original, and lead me into fome knowl*
edge of her everlafting archetype.
But there is not any property or circum-
Z
290 IMMORTALITY OF THE SOtJL,
ftance of my being that I contemplate with
more joy than my immortality. I can eafily
overlook my prefent momentary forrow,
when I reflect that it is in my power to be
happy a thoufand years hence. If it were not
for this thought I had rather be an oyfter
than a man ; the moft ftupid and fenfelefs
of animals, than a reafonable mind, tortur-
ed with an extreme innate defire of that
perfection which it defpairs to obtain.
It is with great pleafure that I behold in-
ftinct, reafon, and faith, concurring to at-
teft this comfortable truth. It is revealed
from heaven, it is difcovered by philofophers,
and the ignorant unenlightened part of man-
kind have a natural propenfity to believe it.
It is an agreeable entertainment to reflect on
the various lhapes under which this doctrine
has appeared in the world. The Pythagore-
an transmigration, the fenfual habitations of
the Mahometan, and the fkady realms of
Pluto, do all agree in the main points, the
continuation of our exiftence, and the diftri-
bution of rewards and punifliments, propor-
tioned to the merits or demerits of men in
this life.
- But in all thefe fchemes there is fomething
grofs and improbable that {hocks a re_afonable
and fpeculative mind ; whereas nothing can
be- more rational and fublime than the Chrif-
tian idea of a future ftate. Eye hath not
feen, nor ear heard, neither hath it entered
into the heart of man to conceive the things
which God hath prepared for thofe that love
AND A FUTURE STATE. 291
him. The above mentioned fchemes are
narrow tranfcripts of our preient ftate : but
in this indefinite defcription there is fome-
thing ineffably great and noble. The mind
of man muft be raifed to a higher pitch, not
only to partake the enjoyments of the Chrif-
tian paradife, but even to be able to frame
any notion of them. ,
Neverthelefs, in order to gratify our im-
agination, and by way of condefcenlion to
our low way of thinking, the ideas of light,
glory, a crown, &c. are made ufe of to a-
dumbrate that which we cannot directly un-
derftand. "The Lamb which is in the
midft. of the throne mall feed them, and
fhall lead them into living fountains of wa-
ters : and God (hall wipe away all tears from
their eyes. And there fhall be no more
death, neither forrow nor crying, neither
fliall there be any more pain ; for the former
things are pafled away, and behold all
things are new. There fhall be no night
there, and they need no candle, neither
light of the fun ; for the Lord God giveth
them light, and fhall make them drink of the
river of his pleafures : and they fhall reign
for ever and ever. They fhall receive a
crown of glory which fadeth not away."
Thefe are cheering reflections : and I have
often wondered that men could be found fo
dull and phlegmatic, as to prefer the thought
of annihilation before them, or fo ill-natur-
ed as to endeavour to perfuade mankind t
the difbelief of what is fo plealing and prof-
292 IMMORTALITY OF THE SOUL,
liable even in the profpedl ; or fo blind as
not to fee that there is a Deity, and if there
be, that this fcheme of things flows from
his attributes, and evidently correfponds
wirh the other parts of his creation.
I know not how to account for this ab-
furd turn of thought, except it proceed
from a want of other employment, joined
with an affectation of fingularity. I fhall,
therefore, inform our modern Free-thinkers
of two points, whereof they feem to be ig-
norant. The firft is, that it is not the being
fingular, but being ilngular for fomething
that argues either extraordinary endowments
of nature, or benevolent intententions to
mankind, which draws the admiration and
efteem of the world. A miftake in this
point naturally arifes from that confufion of
thought which I do not remember to have
feen fo great inftances of in any writers, as
in certain modern Free-thinkers.
The other point is, that there are innu-
merable objects within the reach of a human
mind, and each of thefe objects may be
viewed in innumerable lights and petitions,
and the relations arifing between them are
innumerable. There is, therefore, an infin-
ity of things whereon to employ their
thoughts, if not with advantage to the world,
at leaft with amufement to themfelves, and
without offence or prejudice to other people.
If they proceed to exert their talent of Free-
thinking in this way, they may be inno-
cently dull, and no one take any notice of
AND A FUTURE STATE.
it. But to fee men without either wit or
argument pretend to run down divine and
human laws, and treat their feUow-fubje&s
with -contempt for profeffing a belief of thofe
points on which the prefent as well as future
intereft of mankind depends, is not to be en-
dured. For my own part, I mail omit no
endeavours, to render their perfons as def-
picable, and their practices as odious, in the
eye of the world, as they deferve.
<*Sofemgue Jhum, feu Jldera norunt.
Virg. JEneid.VI. v. 641,
Stars of their own, and their own funs they know,
PR YD EN.
I HAVE already taken a particular pleaf-
ure in examining the opinions which men of
different religions, different ages, and dif-
ferent countries, have entertained concern-
ing the immortality of the foul, and the
ftate of happinefs, which they promife them-
felves in another world. For whatever pre-
judices and errors human nature lies under*
we find that either reafon, or tradition from
our firft parents, has discovered to all people
fbmething in thefe great points which, bears-
analogy to triith^ and to the docfcrines o
peoed to us by divine revelation. I was
btelj difcourfiog on this fubj eft with a.
-'- * - ~~ ~~
494 l^MORTAXlf Y d? THE SOtTL,
ed perfon, who has been very much con ver-
fant among the inhabitants of the more wef-
tern parts of Afric. Upon his converting
with feveral in that country, he tells me that
their notion of heaven, or of a future ftate
of happinefs, is this, that every thing we
there wilh for will immediately prefent itfelf
to us. We find, fey they, our fouls are of
fuch a nature that they require variety, and
are not capable of being always delighted
with the fame objech. . The Supreme Being,
therefore, in compliance with this tafte of
happinefs which In* has planted in the foul
of man, will rife up, from time to time, fay
they, every gratification which it is in the
humour tq be pleafed with. If we wilh to-
be in groves or bowers, among running
flreams or falls of water, we mall immedi-
ately find ourfelve* in the midft of fuch a
fcene as we defoe. If we would be enter-
tained with inufic and the melody of founds*
the concert arifes upon our wifli, and the
whole region about us is filled with harmo-
jhy. In mbrt^ every defire will be followed
fey fruition, and Whatever a man's inclina-
tion directs him to, will be pfefent with him*
Nor is it material, whether the Supreme
Power creates in conformity to our wilhes,
or whether he only produces fuch a change
in ur imagination, as makes us believe our-
felves cOnveriant arriong thbfe fcenes which
deligHt us. Our happinefs will be the fame^
fsrhietljer It proceed from external objects, or
fr,om the impreffions -f-the Deity upen our
AND A FUTURE STATE.
own private fancies. This is the account
which I have received from my learned
friend. Nothwithftanding this fyftem of
belief be in general very chimerical and vif-
ionary, there is fomething fublime in its
manner of confidering the influence of a di-
vine Being on a human foul. It has alfo, like
moft other opinions of the Heathen world,
upon thefe important points ; it has, I fay,
its foundation in truth, as it fuppofes the
fouls of good men, after this life, to be in jt
ftate of perfect happinefs ; that in this ftate
there will be no barren hopes, no fruitleik
wifhes 5 and that we fhall enjoy every thing
we can defire. But the particular cireum-
&ance which I am moft pleafed with in thfe
fcheme, and which arifes from a juft refiec*
tion upon human nature, is that Variety of
pleafures which it fuppofes the, fouls of 'good
men will be pofTeffed of in another world*
This I think highly probable, from the (dic-
tates both of reafon and revelation. Th&
foul conlifts of many faculties^ as the under-
ftanding and the will, with all the fenfes*
both outward and inward ; or, to fpeak mote:
philofbphically, the foul can ^xert herfelf in
many different ways of action. She can
underftand, will, imagine, lee, and heaiv
love, and difcourfe, and apply hefffelf t6
many other of the like exercifes of different
kinds and natures j but what is more to b^
eonfidered, tlie foul is capable of receiving sfe
moft exquilite pleafure and fatisfaclion from
fte eSxercife of aiiy of "thefe its
2f 6 IMMORTALITY OF THE SOUL,
when they are gratified with their proper ob-
jects : flie can be entirely happy by the fat-
isfa&ion of the memory, the light, the hear-
ing, or any other mode of perception. Ev-
ery faculty is as a diftinct tafte in the mind,,
and hath objects accommodated to its proper
relifh. Dr. Tillotfon fomewhere fays, that
he will not prefume to determine in what
confitts the happinefs of the blefled. Becaufe
God Almighty is capable of making the foul:
happy by ten thoufand different ways.
Belides thofe feveral avenues to pleafure
which the foul is endued with in this life, it
is not impoflible, according to the opinions
of many eminent divines, but there may be
new faculties in the fouls of good men made
perfect, as well as new fenfes in their glorifi-
ed bodies. This we are fure of, that there
will be new objects offered to all thofe facul-
ties which are eflential to us.
We are likewife to take notice^ that every
particular faculty is capable of being employ,
ed on a very great variety of objects. The
underftanding, for example* may be happy
in the contemplation of moral, natural, math-
ematical, and other kinds of truth. The
memory likewife may turn itfelf to an infi-
nite multitude of objects, elpecially when
the foul fhall have paued through the fpace
of many millions of years,, and lhall reflect:
with pleafure on the days of eternity. Eve-
ry other faculty may be confidered in the:
fame extent.
We cannot ^ueftion but that the happtneis
AND A FUTURE STATE. 29?
of a foul will be adequate to its nature, and
that it is not endued with any faculties
which are to lie ufelefs and unemployed.
The happinefs is to be the happinefs of the
whole man ; and we may eafily conceive to
ourfelves the happinefs of the foul, while
any one of its faculties is in the fruition of
its chief good. The happinefs may be of a
more exalted nature, in proportion as the
faculty employed is fo ; but as the whole
foul acts in the exertion of any of its partic-
ular powers, the whole foul is happy in the
pleafure which arifes from any of its partic-
ular a&s. For notwithftanding, as has been
before hinted, and as it has been taken no*
tice of by one of the greateft modern phi.
lofophers, We divide the foul into feveral
powers and faculties, there is no fuch divif-
ion in the foul itfelf, fince it is the whole
foul that remembers, underftands, wills, or
imagines.
Our manner of confidering the memory,
underftanding, will, imagination, and the like
faculties, is for the better enabling us to ex-
prefs ourfelves in fuch abftracted fubjects of
{peculation, not that there is any fuch divif-
ion in the foul itfelf.
Seeing then that the foul has many differ-
ent faculties, or, in other words, many dif-
ferent ways of ading ; that it can be intenfe-
ly pleafed, or made happy by all thefe differ*
ent faculties, or ways of acting ; that it may
be endued with feveral latent faculties, which
it is not at prefent in a condition to exert s
298 IMMORTALITY OF THE SOUL,
that we cannot believe the foul is endued
with any faculty which is of no ufe to it ;
that whenever any one of thefe faculties is
tranfcendently pleafed, the foul is in a ftate
of happinefs ; and, in the laft place, con-
fidering that the happinefs of another world
is to be the happinefs of the whole man, who
can queftion but that there is an infinite va-
riety in thofe pleafures we are fpeaking of ;
and that this fullnefs of joy will be made up
of all thpfe pleafures which the nature of the
foul is capable of receiving.
We fhall be the more confirmed in this
doctrine if we obferve the nature of variety
with regard to the mind of man. The foul
does not care to be always in the fame bent ?
the faculties relieve one another by turns,
and receive an additional pleafure from the
novelty of thofe objects about . which they
are converfant.
Revelation likewife very much confirms
this notion under the different views which
it gives us of our future happinefs. In the
description of the throne of God, it repre-
fents to us all thofe objects which are able to
gratify the fenfes and imagination. In very
many places it intimates to us all the happi-
nefs which the underftanding can poffibly re-
ceive in that ftate where all things fhall be
revealed to us, and we fhall know even as
we are known. The raptures of devotion,
of divine love, the pleafure of converfing
with our blefled Saviour, with an innumera-
ble hoft of angels, and with the fpirits of
AND A FUTURE STATE.
juft men made perfect, are likewife revealed
to us in feveral parts of the holy writings.
There are alfo mentioned thofe hierarchies of
governments, in which the blefied fliall be
ranged one above another, and in which we
may be fure a great part of our happinefs
will likewife confift ; for it will not be there
as in this world, where every one is aiming
at power and fuperiority ; but, on the con-
trary, every one will find that ilation the
moft proper for him in which he is placed,
and will probably think that he could not
have been fo happy in anyother ftation.Thefe,
and many other particulars, are marked in
divine revelation, as the feveral ingredients
of our happinefs in heaven, which all imply
fuch a variety of joys, and fuch a gratifica-
tion of the foul in all its different faculties,
as I have been here mentioning.
Some of the Rabbins tell us that the cher-
ubims are a fet f angels who know moft,
and the feraphims a fet of angels who love
moft. Whether this diftinction be not alto-
gether imaginary I (hall not here examine ;
but it is highly probable, that among the
fpirits of good men there may be fome who
will be more pleafed with the employment
of one faculty than of another, and this per-
haps according to thofe innocent and virtu-
ous habits or inclinations which have here
taken the deepeft root.
I might here apply this confideration to
the fpirits of wicked men with relation to
the pain which they fhall fuffer in every one
IMMORTALITY OF THE SOUL,
of their faculties, and the refpe&ive miferies
which fhall be appropriated to each faculty
in particular. But leaving this to the reflec-
tion of my readers,, I fliall conclude with ob-
ferving how we ought to be thankful to our
great Creator, and rejoice in the being
which he has beftowed upon us, for having
made the foul fufceptible of pleafure by fa
many different ways. We fee by what a va-
riety of paflages, joy and gladnefs may enter
into the thoughts of man 5 how wonderfully
a human fpirit is framed to imbibe its proper
fatisfa&ions, and tafte the goodnefs of its
Creator. We may therefore look into our-
felves with rapture and amazement, and can-
not fufSciently exprefs our gratitude to him ?
who has encompafled xis with fuch a profu-
fion of bleflings, and opened in us fo many
capacities of enjoying them.
There cannot be a ftronger argument that
God has defigned us for a ftate of future
happinefs, and for that heaven which he has
revealed to us, than that he has thus natur*
ally qualified the foul for it, and made it a
being capable of receiving fo much blifs. He
would never have made fuch faculties in
vain, and have endued us with powers that
were not to be exerted on iuch objects as are
fuited to them. It is very manifeft, by the
inward frame and conftitution of our minds,
that he has adapted them to an infinite vari.
ety of pleafures and gratifications which are
not to be met with in this life. We fliould
therefore at all times take care that we do
DEATH AND JUDGEMENT. 301
aot difappoint this his gracious purpofe and
intention towards us, and make thofe facul-
ties,which he formed as fo many qualifications
for happinefs and rewards, to be the inftru-
jnents of pain and puniftiment.
SECT. XL
DEATH AND JUDGEMENT.
TO THE AUTHOR OF THE GUARDIAN*
SIR,
THE inclofed is a faithful translation
from an old author, which if it deferves
your notice, let the reader guefs whether he
was a Heathen or a Ghriftian.
1 am> Tour mqft humble Servant*
" I cannot, my friends, forbear letting
you know what I think of death ; for, me-
thinks, I view and underftand it riiuch bet-
ter, the nearer I approach to it, I am con-
vinced that vour fathers, thofe iiluftrious
^ *
perfons whem 1 fo much loved and honour-
ed, do not ceafe to live, though they have
pafled through what we call death ; they
are undoubtedly ftiil living, but it is that
fort of life which alone deferves truly to be
called life. In effect, while we are confined
to bodies, we ought to efteem ourfelves no
other than a fort of galley- Haves at the chain,
lince the foul, "which is fomewhat divine,
and defcends from heaven as the place of its
original, L-eins debafed and diHionoured by
A a
DEATH AND JUDGEMENT:
tliis mixture of flefh and blood, and, to "be
in a llate of banifliment from its celeftial
country. I cannot help thinking too, that
one main reafon of uniting fouls to bodies,
was, that the great work of the univerfe
might have fpectators to admire the beauti-
ful order of nature, the regular .motion of
heavenly bodies, who fhould ftrive to ex-
prefs that regularity in the uniformity of
their lives. When I conlider the boundlefs
activity of our minds, the remembrance we
have of things paft, our forefight of what
is to come : when I reflect on the noble dil-
coveries, and vail improvements, by which
thefe minds have advanced arts and fcien-
ces ; I arn entirely perfuaded, and out of all
doubt, that a nature which has in itfelf a
fund of fo many excellent things cannot
poflibly be jnortaL .1 obferve further, that
my mind is altogether limple without the
mixture of any fubftance of nature different
from its own ; I conclude from thence that
it is in diviiible 5 andconfequently cannot perim.
By no means think, therefore, my dear
friends, when I (hail have quitted. you, that
I ceafe to be, .or lhall fubfift no where. Re-
member that while we live together you do
sot fee my mind, and yet are fure that I
have one actuating and moving my body ;
doubt not then but that this fame mind will
have a being when it is feparated, though
you cannot then perceive its actions. What
nonfenfe would it be to pay thoie honours to
great men after their deaths, which we con-
itantly do, if their fouls did not then fub-
DEATH ANI> JUDGEMENT.
fift I For my own part, I could never im-
agine that our minds live only when united,
to our bodies, and die when they leave
them ; or that they {hall ceafe to think- and
under Hand, when difengaged from bodies,
which without them have neither fenfe or
reafon : on the contrary, I believe the foul,
when feparated from matter, to enjoy the
greateft purity and fimplicity of its nature,
and to have much more wifdom and light
than while it was united,- We fee when the
body dies, what becomes of all the parts
which compofe it ;: but we do not fee the
mind, either in the body, or when it leaves
it, Nothing more refembles death than
ileep, and it is in* that ftate that the foul
chiefly mews it has fomething divine in its
nature. How much more then muft it fhew
it a when- entirely difengaged ?
' : -Afflaia eft numins quando
Jam propiore Dsi Virg. JEr.eld. VI. v. 250,
When all the god came rufhing on her foul.
DR.YDBH.
THE following letter comes to me from
that excellent man in holy orders, whom I
have mentioned more than once ; as one of
that fociety who affiils me in my fpecula-
tions. It is a thought in (icknefs, and of a
very ferious nature, for which reafon I give
it a place in the paper of this day.
SIR,
The indifpoiition which has long hung
o
BEATH AND JUDGEMENT.
upon me, is at laft grown to fuch a
that it muft quickly make an end of me, or
of iifclf. You may imagine, that whilft I
am in this bad ftate of health, there are
none of your works which I read with great-
er pleafure than your Saturday's papers. I
ihouid be very glad if I could furnifh you
with any hints for that day's entertainment.
Were I able to drefs up feveral thoughts of
a ferious nature, which have made great im-
preillons on my mind during a, long fit of
iicknefs, they might not be an improper en-
tertainment for that occaflon.
Among all the reflections which, ufually
rife In the mind of a fick man, who has
time and inclination to confider his approach-
ing end, there is none more natural than
that of his going to appear naked and unbo-
died before him who made him. When a
man coniiders, that, as foon as the vital un-
on is diffolved, he mail fee that Supreme
Being, whom he now contemplates at a dif-
tance, and only in his works j or, to fpeak
more pbilofophically, when -by Come faculty
in the foul he fhall apprehend the divine Be r
ing, and be more fenfible of his prefence,
than we are now of the prefence of any ob-
ject which the eye beholds : a man muft be
loft in carelefihefs and ftupidity, who is not
alarmed at fuch a thought ! Dr. Sherlock, in
his excellent treatife upon death, has repre-
fented, in very ilrong and lively colours, the
ftate of the foul in its firfc feparation from
the body, with regard to that inviiible world
which every where i^rrcunds us, though
BEATH AND JUDGEMENT. 305:
we are. not able to difcover it through this ;
groffer world of matter, which is accommo-
dated to our feafes in this life. His words
are as follow.
" That death, which is our leaving this
world, is nothing elfe but our putting ofT
thefe bodies, teaches us, that it is only our
union to thefe bodies which intercepts the
light of the other world : the other world
is- not at fuch a diflance from us as we may
imagine : the throne of God indeed is at a
great remove im this earth, above the
third heavens, where he difplays his glory
to thofe bleffed fpirits which encompafs his
throne ; but as foon as we ftep out of thefe
bodies, weftep into the other world, which
is not fo properly another world, (for there
is the fame heaven and earth (bill) as a new
ftate of life. To live in thefe bodies is to
live in this world, to live out of them is to.
remove into the next : for while our fouls
are confined to th-efe bodies, - and an look
only through thefe material' cafements,
nothing .but what is material can affe& us j
nay, nothing but what is fo grofs, that it
can reflect light, and convey the fhapes and
colours of things with it to the eye j fo that,
though within this viiible world there be a
more glorious fcene of things than what ap-
pears to us, we perceive nothing at all of it ;
for this veil of fleih parts the vifible and in-
vifible world : but when we put off thefe
bodies, there are new and furpriling won-
ders prefent themfelves to our views ; when
A a .2 '
306 ' DEATH AND JUDGEMENT.
thefe material fpectacles are taken off,, the
foul, with its own naked eyes, fees what
was invifible before ; and then we are in the
other world, when we can fee, and con-
verie with it : thus St. Paul tells us, That
when we are at home in the body, we are
abfent from the Lord ; but when we are ab-
fent from the body, we are prefent with the
Lord, 2 Cor. v.. 6. 8. And, methinks, this
is enough to cure us of our fondnefs for
thefe bodies, unlcfs we think it more defira-
ble to be confined to a prifon, and to look
through a grace all our lives, which gives us
but a very narrow profpect, and that none
of the beft neither, than to be fet at liberty
to view ail the glories of the world * What
would we give now for the lead glimpfe of
that invifible world, which the firil ftep we
take out of thefe bodies will prefent us with I
There are fuch things as eye hath not feen,
nor ear heard, neither hath it entered into
the heart of man to conceive : Death opens
our eyes, enlarges our profpecl, prefents us
with a new and more glorious world, which
we can never fee while we are fiiut up in
flefii 5 which fhould make us as willing to
part with this veil as to take the film off our
eyes which hinders our light.
As a thinking man cannot but be very
much "affected with the idea of his appearing
in the prefeiice of that Being whom none
can fee and live, he rxmft be much more af-
fected when he coniiders that this Being
whom he appears before will examine all the
actions of his paft ljfe ? aad reward or punilh
B-EATH AND JUDGEMENT. 307
him accordingly. I mufcconfefs that I think.
there is no fcheme of religion, befides that
of Ghr&ianity, which, can poilibly fupport
the moil virtuous perfon under this thought^
Let a man's innocence be what it will, let
his virtues rife to the higheii pitch- of per-
fection attainable in his life, there will be
ftill in him fo many fecret fins, fo many hu^
man frailties, fo many offences of ignorance,.,
paiiion., and prejudice, fo many unguarded
words and thoughts, and in fhort, fo many
defects in his bed actions, that without the
advantages of iuch an expiation and atone-
ment as Chriftianity-- has revealed to us, it is
impoilible that he flioukl be cleared before
his fovereign Judge, or that he ihould be a-
ble to (land in his fight. Our holy religion,
fuggefts to us the only means whereby our
guilt may be taken away, and our imperfect
obedience accepted.
It is this feries of thought that I have en-
deavoured to exprefs in the following hymn a ,
which I have compofed during this my flck<?
nefs.
I. WHEN rifing from the bed of death.,
O'erwhetmM with guilt and fear,.
I fee my Maker, face to face,
O how (hall I appear 1
II. If yet, while pardon may be found,
And mercy may be fought,
My heart with inward horror fhrinks?
And trembles at the thought,
III. When thou, O Lord I ihalt ftand difclos'4.
In majefty fevere,.
And fit in judgement on my
O how ihall I appear !
5-oS- D ATI* AND
IV. But thou haft told the troubled mind*.
Who does her fins lament,
The timely tribute of her tears
ShaU endlefs wo prevent.
V. Then fee the farrows of my heart,
Ere yet it is too late ;
And hear, thy Saviour's dying groans*.
To give thofe forrcrcs weight.
VI. For never (hall my foul- defj>air.
Her pardon to procure,
Who knows thy only Son has di'd"
To make her pardon lure.
Mortis Eu-e =A H'i
Our lives are ever in the pow'r of death.
THE profpecl: of death is fo gloomy and
difmal, that if it were conftantly before our
eyes it would imbitter all the fweets of life.
The gracious Author of our being hath there-
fore fo formed us, that we are capable of ma-
ny plealing fenfations, and reflections, and~
meet with fo many amufements and foliei-
tudes, as divert our thoughts from dwelling,
upon an evil, which by reafon of its feeming
diftance, makes but languid impreflions up-
on the mind. But how" diftant foever the
time of our death may be, fince it is certain
that we muft die, it is necefTary to allot fome
portion of our life to confider the end of it ;
and it is highly convenient to fix fome ftated
times to meditate upon the final period of
our exiftence here. The principle of felf-love,
as we are men, will make us inquire., what \$>
DEATH AND JUDGEMENT. 305,
like to become of us after our difTolution
aixi our coafcience, as we are Chriftians,.
will inform us,, that according to the good
or evil of our addons here, we ihall be trimf-
lated to the mansions of eternal blifs or mif-
eryv When this is feriouily weighed, we
in uft think it madnefs to be unprepared a-
gainft the black moment ; but when we re-
Heel:, that, perhaps, that black moment may-
be to-night, how watchful ought we to be I
I was wonderfully affected with a difcourfe
I had lately with a clergyman of my acquaint*
ance upon this head, which was to this ef-
fect : " The confederation, faid the good
man, that my beinar is precarious, moved me-
' d i r i i i
many years ago to make a reiolution, which
I have diligently kept, and to which I owe
the greatest fatisfaction that a mortal man
can enjoy. Every night before I addrefs my-
felf in private to my Creator, I lay my hand:
upon my heart, and afk myielf, Whether if
God Ihould require, my foul of me this night,
I could hope for mercy from him ? The bit-
ter agonies I underwent, in this my firft ac-
quaintance with myfelf, were fo far from
throwing me into defpair of that mercy
which is over all God's works that they rath-
er proved motives to greater circumfpectioa
in my conduct. The oftener I exercifed my-
felf in meditations of this kind, the iefs was
my anxiety : and by making the thoughts
of death familiar, what was at firft fo terrible
and {hocking is become the fweetefl of my
enjoyments. Thefe contemplations have in-
deed made oie fericus 5 but not iullen \
DEATH AND- JUDGEMENT:
they are fo far from having;foured:my tem-
per, that as I have a mind perfectly compofed*
and afecret fpring of joy iri< my heart, fo my
converfatioo is pleafant, and- my counten-
ance fincere. 1 tafte all the innocent fatis-
factions of life pure and ferene 5 I have no
fhare in pleafures that leave a fting behind
them; nor- am I cheated with that kind o
mirth, in^themidft. of which there is heavi-
nels."
mnem crsde diem till dilux'i[Te fupremam.
**/ * i
Hos.. lib. J. epift. 4. v. ig v
Think ev'ry day, foon as the day is pad,
That thou haft liv'd, of thy (hort life the Ij^fc
Mr. IRONSIXJE,
THE following letter was really written
by a young gentleman in a languishing ill-
nefs, which both hirnfelf and thofe who at-
tended him thought it impoffible for him, to
outlive. If you think fuch an imaare of the
> _ . ij
fiate of a man's mind in that circumftance be
worth publilliing, it is at your fervice,. and.
take it as follows ;
DEAR SIR,
You formerly obferved to me, that noth-
ing made a more ridiculous figure in a man's
life, than the difparity we often find in. him.
fick and well. Thus, one of an unfortunate:
confutation is perpetually exhibiting a mif-
erable example of the weakn? fs of his mind,
er of his body, in their turns. I have had
frequent opportunities of late to confider my-
lelf in thefe different views, and hope I have
DEATH AND JUDGEMENT. 31*
V
received fome advantage by it. If what Mr,
Waller fays be true, that
The foul's dark cottage, batter 'd and decay *d,
Lets in new light thro' chinks that time has made,
then furely ficknefs, contributing fco lefs than
old age to the lhaking down this fcaffolding
of the body, may difcover the inclofed ftruc-
ture more plainly. Sicknefs is a fort of ear-
4y old age 5 it teaches us a diffidence in our
earthly ftate, and infpires us with the thoughts
of a future, better than a thoufand volumes
of philofophers and divines. It gives fo warn-
ing a concuiSon to thofe props of our vanity,
our ftrength and youth, that we think of
fortifying ourfeives within, when there is fo
little dependence on our out- works. Youth,
at the very beft, is but a betrayer of human.
fife in a gentler and fmoother manner than
age : It is like a ftf earn that nourifties a plant
upon its bank, and caufes it to flourifh and
bloffom to the fight, but at the fame time is
undermining it at the root in fecret. My
yuth has dealt more fairly and openly with
me ; it has afforded feveral profpecls of my
danger, and given me an advantage not very
common to young men, that the attractions
of the world have not dazzled me very
much ; and I began, where moft people end,
with a full conviction of the emptinefs of ail
forts of ambition, and the uniatisfaclory na-
ture of all human pleaiures.
When a fmart fit of ficknefs tells me this
fcurvy tenement of my body will fall in a
little time I ani even as unconcerned as was
that honeft Hibernian, who, being in bed ia
312 DEATH AND JUDGEMENT,
the great ftorm fome years ago, and told the
houfe would tumble over his head, made
anfwer, What care I for the houfe ? I arn
only a lodger. I fancy it is the bed time to
xlie when one is in the beft humour ; and fo
exceilively weak as I now am, 1 may fay with
conference, that I am not at all uneafy at the
thought that many men, whom I never had
any efteem foi% are likely to enjoy this world
after me. \Vhen I reflect what an inconfid-
erable little atom every man is, with refped
to the whole creation, methinks, it is amame
to be concerned at the removal of fuch'a triv-
ial animal as I am. The morning after my
exit, the fun will rife as bright as ever, the
flowers fmell as fweet, the plants fpring as
green, the world will proceed in its old
courfe, people will laugh as heartily, and
marry as faft as they were ufed to do- " The
memory of man (as it is elegantly expreffed
in the wifdom of Solomon) paffeth away as
the remembrance of a gueit that tarrieth but
one day." There are reafons enough in the
fourth chapter of the fame book to make
any young man contented with the profpecl:
of death. " For honourable age is not that
which ftandeth in length of time, or is meaf-
ured by number of years. But wifdom is
the grey hair to men, and an unfpotted life
is old age."
He was taken away fpeedily, left that
wickedncfs fhould alter his underftand-
ing, or deceit beguile his foul.
I am your' s*
THE END. ' -
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